Irenicum A weapon-salve for the churches wounds, or The divine right of particular forms of church-government : discuss'd and examin'd according to the principles of the law of nature .../ by Edward Stillingfleete ...
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1662
        
      
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         ocm 13585310
         100525
         
           
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             Irenicum A weapon-salve for the churches wounds, or The divine right of particular forms of church-government : discuss'd and examin'd according to the principles of the law of nature .../ by Edward Stillingfleete ...
             Stillingfleet, Edward, 1635-1699.
          
           
             The second edition :
          
           [28], 447 p.
           
             Printed for Henry Mortlock..,
             London :
             1662.
          
           
             Imperfect: pages stained.
             Reproduction of original in the Huntington Library.
          
        
      
    
     
       
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         eng
      
       
         
           Church of England -- Government.
           Church polity.
           Excommunication.
        
      
    
     
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           ●REN●CUM
           .
        
         
           A
           VVEAPON-SALVE
           FOR
           THE
           Churches
           Wounds
           ,
           OR
           THE
           DIVINE
           RIGHT
           OF
           Particular
           forms
           of
           CHURCH-GOVERNMENT
           :
           Discuss'd
           and
           examin'd
           according
           to
           the
           Principles
           of
           the
           law
           of
           Nature
           ,
           the
           positive
           Laws
           of
           God
           ,
           the
           practice
           of
           the
           Apostles
           ,
           and
           the
           Primitive
           Church
           ,
           &
           the
           judgment
           of
           reform'd
           Divines
           .
        
         
           Whereby
           a
           Foundation
           is
           laid
           for
           the
           Churches
           peace
           ,
           and
           the
           accommodation
           of
           our
           present
           differences
           .
        
         
           Humbly
           tendered
           to
           Consideration
           .
        
         
           By
           
             Edward
             Stillingfleete
          
           ,
           Rector
           of
           Sutton
           in
           Bedfordshire
           .
        
         
           The
           Second
           Edition
           .
           With
           an
           APPENDIX
           concerning
           the
           power
           of
           Excommunication
           in
           a
           Christian
           Church
           .
        
         
           Let
           your
           Moderation
           be
           known
           unto
           all
           men
           ,
           the
           Lord
           is
           at
           hand
           ,
        
         
           Phil.
           4.
           5.
           
        
         
           Si
           ad
           decidendas
           hodierna●
           controversias
           —
           jus
           divinum
           à
           positivo
           seu
           Ecclesiastico
           candid●
           separaretur
           ;
           non
           videretur
           de
           iis
           quae
           sunt
           absolutè
           necessaria
           ,
           inter
           pios
           aut
           moderatos
           viros
           longa
           aut
           aeris
           contentio
           futura
           .
        
         
           Isaac
           .
           Casaub.
           ep
           .
           ad
           Card.
           Perron
           .
        
         
           Multum
           refer●
           ad
           re●inendam
           Ecclesiarum
           pacem
           inter
           ea
           quae
           jure
           divino
           praecepta
           sunt
           ,
           &
           quae
           non
           sunt
           ,
           accuratè
           distinguere
           .
        
         
           Grot.
           de
           Imper.
           sum
           Potestat
           .
           circa
           sacra
           .
           cap.
           11.
           
        
         
           London
           ,
           Printed
           for
           
             Henry
             Mortlock
          
           ,
           at
           the
           Phoenix
           ,
           in
           St.
           Pauls
           Church-yard
           ,
           neer
           the
           little
           North
           door
           .
           1662.
           
        
      
       
         
         
         
           THE
           PREFACE
           TO
           THE
           READER
           .
        
         
           I
           Write
           not
           to
           increase
           the
           Controversies
           of
           the
           times
           ,
           nor
           to
           foment
           the
           differences
           that
           are
           among
           us
           ;
           the
           one
           are
           by
           far
           too
           many
           ,
           the
           other
           too
           great
           already
           .
           My
           onely
           design
           is
           to
           allay
           the
           heat
           and
           abate
           the
           fury
           of
           that
           
             Ignis
             sacer
          
           ,
           or
           Erysipelas
           of
           contention
           ,
           which
           hath
           risen
           in
           the
           face
           of
           our
           Church
           ,
           by
           the
           overflowing
           of
           that
           
             bilious
             humour
          
           which
           yet
           appears
           to
           have
           too
           great
           predominancy
           in
           the
           spirits
           of
           men
           .
           And
           although
           with
           the
           poor
           Persian
           I
           can
           onely
           bring
           a
           
             hand
             full
          
           of
           water
           ,
           yet
           that
           may
           be
           my
           just
           Apology
           ,
           that
           it
           is
           for
           the
           quenching
           those
           flames
           in
           the
           Church
           ,
           which
           have
           caused
           
             the
             bells
             of
          
           Aaron
           to
           jangle
           so
           much
           ,
           that
           it
           seems
           to
           be
           a
           work
           of
           the
           greatest
           difficulty
           to
           make
           them
           tunable
           .
           And
           were
           this
           an
           Age
           wherein
           any
           thing
           might
           be
           wondered
           at
           ,
           it
           would
           be
           matter
           of
           deserved
           admiration
           ,
           to
           hear
           the
           noise
           of
           these
           
             Axes
             and
             Hammers
          
           so
           much
           about
           the
           Temple
           ,
           and
           that
           after
           these
           nigh
           twenty
           years
           carving
           and
           hewing
           ,
           we
           are
           so
           rude
           and
           
           unpolished
           still
           ,
           and
           so
           far
           from
           being
           cemented
           together
           in
           the
           
             unity
             of
             the
             Spirit
             and
             the
             bond
             of
             Peace
             .
          
           May
           we
           not
           justly
           fear
           that
           voyce
           ,
           
             Migremus
             hinc
          
           ,
           when
           we
           see
           the
           Vail
           of
           the
           Temple
           so
           
             rent
             asunder
          
           ,
           and
           the
           Church
           its
           self
           made
           a
           
             Partition
             wall
          
           to
           divide
           the
           members
           of
           it
           ?
           And
           since
           the
           
             wise
             and
             gracious
             God
          
           hath
           been
           pleased
           (
           in
           such
           an
           almost
           miraculous
           manner
           )
           so
           lately
           to
           abat●
           the
           Land-flood
           of
           our
           
             civil
             intestine
             Divisions
          
           ,
           how
           strange
           must
           it
           needs
           seem
           ,
           if
           our
           
             sacred
             Contentions
          
           (
           if
           Contentions
           may
           be
           call'd
           sacred
           )
           like
           
             the
             waters
             of
             the
             Sanctuary
          
           ,
           should
           rise
           
             from
             the
             Ankle
             to
             the
             Knee
             ,
          
           till
           at
           last
           they
           may
           grow
           unpassable
           ?
           Must
           onely
           the
           fire
           of
           our
           unchristian
           animosities
           be
           like
           that
           of
           the
           Temple
           ,
           which
           was
           never
           to
           be
           extinguished
           ?
           However
           I
           am
           sure
           it
           is
           such
           a
           one
           as
           was
           never
           
             kindled
             from
             Heaven
          
           ,
           nor
           
             blown
             up
          
           with
           any
           breathings
           of
           the
           
             Holy
             and
             Divine
             Spirit
          
           .
           And
           yet
           that
           hath
           been
           the
           aggravation
           of
           our
           Divisions
           ,
           that
           those
           whose
           duty
           it
           is
           
             to
             lift
             up
             their
             voyces
             like
             Trumpets
             ,
          
           have
           rather
           sounded
           an
           
             Allarm
             to
             our
          
           contentious
           spirits
           ,
           then
           a
           Parley
           or
           Retreat
           ,
           which
           had
           been
           far
           more
           suitable
           to
           our
           
             Messengers
             of
             Peace
          
           .
           In
           which
           respect
           it
           might
           be
           too
           truly
           said
           of
           our
           Church
           ,
           what
           is
           spoken
           of
           the
           Eagle
           in
           the
           
             Greek
             Apologue
          
           :
        
         
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
        
         
           
             The
             Eagle
             saw
             her
             breast
             was
             wounded
             sore
             ,
          
           
             She
             stood
             and
             weeped
             much
             ,
             but
             grieved
             more
             :
          
           
             But
             when
             she
             saw
             the
             dart
             was
             feather'd
             ,
             said
             ,
          
           
             Woo's
             me
             ,
             for
             my
             own
             kind
             hath
             me
             destroy'd
             .
          
        
         
         
           It
           is
           not
           so
           long
           since
           that
           version
           of
           the
           
             vulgar
             Latine
          
           ,
           Psal.
           68.
           15.
           
             inter
             Domini
             cleros
             ▪
          
           might
           have
           been
           sadly
           rendred
           
             to
             lye
             among
             the
             pots
          
           :
           and
           
             Pierius
             Valerianus
          
           might
           have
           met
           with
           too
           many
           Examples
           to
           have
           increased
           his
           Book
           
             De
             Literatorum
             Infoelicitate
          
           ;
           and
           in
           the
           next
           age
           it
           might
           have
           been
           true
           again
           what
           
             Matthew
             Paris
          
           observes
           of
           the
           Clergy
           in
           the
           Conquerours
           time
           ;
           
             adeò
             literaturâ
             carebant
             ut
             caeteris
             stupori
             esset
             qui
             Grammaticam
             didic●sset
             .
          
           But
           blessed
           be
           God
           who
           hath
           freed
           us
           from
           that
           
             Daemonium
             meridianum
             of
             Ignorance
          
           and
           Barbarism
           ;
           may
           we
           be
           but
           as
           happily
           delivered
           from
           the
           plague
           of
           our
           divisions
           and
           animosities
           !
           Than
           which
           ,
           there
           hath
           been
           no
           greater
           scandal
           to
           the
           Iews
           ,
           nor
           opprobrium
           of
           our
           Religion
           among
           Heathens
           and
           Mahumetans
           ,
           nor
           more
           common
           objection
           among
           the
           Papists
           ,
           nor
           any
           thing
           which
           hath
           been
           more
           made
           a
           pretence
           even
           for
           Atheism
           and
           Infidelity
           .
           For
           our
           Controversies
           about
           Religion
           have
           brought
           at
           last
           even
           Religion
           it self
           into
           o
           Controversie
           ,
           among
           such
           whose
           weaker
           judgements
           have
           not
           been
           able
           to
           discern
           where
           the
           plain
           and
           unquestionable
           way
           to
           Heaven
           hath
           lain
           in
           so
           great
           a
           Mist
           as
           our
           Disputes
           have
           raised
           among
           us
           .
           Weaker
           heads
           when
           they
           once
           see
           the
           battlements
           shake
           ,
           are
           apt
           to
           suspect
           that
           the
           foundation
           its
           self
           is
           not
           firm
           enough
           ;
           and
           to
           conclude
           ,
           if
           any
           thing
           be
           call'd
           in
           question
           ,
           that
           there
           is
           nothing
           certain
           .
           And
           truly
           it
           cannot
           but
           be
           looked
           on
           as
           a
           sad
           presage
           of
           an
           approaching
           
             Famine
             ,
             not
             of
             bread
             ,
             but
             of
             the
             Word
             of
             the
             Lord
             ,
          
           that
           our
           
             lean
             Kine
             have
             devoured
             the
             fat
             ,
          
           and
           our
           
             thin
             ears
             the
             plump
             and
             full
          
           ;
           I
           mean
           ;
           our
           Controversies
           and
           Disputes
           ,
           have
           eaten
           so
           much
           out
           the
           Life
           and
           practice
           of
           
             Christianity
             .
             Religion
          
           hath
           been
           so
           much
           rarified
           into
           
             aiery
             Notions
          
           and
           Speculations
           ,
           by
           the
           
             distempered
             heat
          
           of
           mens
           spirits
           ,
           that
           its
           inward
           strength
           ,
           and
           the
           Vitals
           of
           it
           have
           been
           
           much
           abated
           and
           consumed
           by
           it
           .
           Curiosity
           ,
           that
           Green-sickness
           of
           the
           Soul
           ,
           whereby
           it
           longs
           for
           novelties
           ,
           and
           loaths
           sound
           and
           wholsome
           Truths
           ,
           hath
           been
           the
           
             Epidemical
             distemper
          
           of
           the
           Age
           we
           live
           in
           .
           Of
           which
           it
           may
           be
           as
           truly
           said
           as
           ever
           yet
           of
           any
           ,
           that
           it
           was
           
             saecolum
             f●rtile
             religionis
             ,
             sterile
             pietatis
          
           ;
           I
           fear
           this
           will
           be
           the
           Character
           whereby
           our
           Age
           will
           be
           known
           to
           Posterity
           ,
           that
           it
           was
           
             the
             Age
             wherein
             men
             talked
             of
             Religion
             most
             ,
             and
             lived
             it
             least
             .
          
           Few
           there
           are
           who
           are
           content
           with
           the
           Dimensum
           which
           God
           hath
           set
           them
           ;
           every
           one
           almost
           is
           of
           the
           
             Spanish
             Iesu●tes
          
           mind
           ;
           
             Beatus
             qui
             praedicat
             verbum
             inauditum
          
           ,
           seeking
           to
           find
           out
           somewhat
           whereby
           he
           may
           be
           reckoned
           ,
           if
           not
           among
           the
           Wise
           ,
           yet
           among
           the
           
             Disputers
             of
             this
             World.
          
           How
           small
           is
           the
           number
           of
           those
           sober
           Christians
           ,
           of
           whom
           it
           may
           be
           said
           as
           Lucian
           of
           his
           Parasites
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           they
           were
           not
           at
           leisure
           to
           be
           sick
           of
           this
           pica
           (
           1
           Tim.
           ●
           4.
           )
           such
           as
           longed
           more
           to
           taste
           of
           the
           
             Tree
             of
             Life
          
           ,
           then
           of
           the
           
             Tree
             of
             Knowledge
          
           :
           and
           as
           Zenophon
           speaks
           of
           the
           Persians
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           they
           consume
           the
           
             fomes
             morbi
          
           ,
           the
           root
           of
           the
           distemper
           by
           their
           serious
           endeavours
           after
           
             peace
             and
             holiness
          
           .
           But
           instead
           of
           this
           ,
           the
           generality
           of
           men
           let
           all
           their
           Religion
           run
           up
           into
           Bryers
           and
           Thorns
           ,
           into
           Contentions
           and
           Parties
           ,
           as
           though
           Religion
           were
           indeed
           
             sacramentum
             militiae
          
           ,
           but
           more
           against
           fellow-Christians
           then
           the
           unquestionable
           hinderances
           of
           mens
           Eternal
           Happiness
           .
           Men
           being
           very
           loath
           to
           put
           themselves
           to
           the
           trouble
           of
           a
           
             Holy
             Life
          
           ,
           are
           very
           ready
           to
           embrace
           any
           thing
           which
           may
           but
           dispense
           with
           that
           ;
           and
           if
           but
           listing
           mens
           selves
           under
           such
           a
           party
           ,
           may
           but
           shelter
           them
           under
           a
           disguise
           of
           Religion
           ,
           none
           more
           ready
           then
           such
           to
           be
           known
           by
           
             distinguishing
             names
          
           ;
           none
           more
           zealous
           in
           the
           defence
           of
           every
           tittle
           and
           punctilio
           that
           lies
           most
           remote
           from
           those
           essential
           
           duties
           wherein
           the
           Kingdome
           of
           God
           consists
           ,
           
             viz.
             Righteousness
             and
             Peace
             ,
             and
             Ioy
             in
             the
             Holy
             Ghost
             .
          
           And
           hence
           all
           the
           several
           parties
           among
           us
           have
           given
           such
           glorious
           names
           onely
           to
           the
           outward
           Government
           of
           the
           Church
           ;
           the
           
             undoubted
             practise
             of
             the
             Apostles
             ,
             the
             Discipline
             of
             Christ
             ,
             the
             order
             of
             the
             Gospel
             ,
          
           and
           account
           onely
           that
           the
           Church
           where
           their
           own
           method
           of
           Government
           is
           observed
           ;
           just
           as
           the
           Historian
           observes
           of
           Brutus
           and
           
             Cassius
             ,
             Ubicunque
             ipsi
             essent
             praetexentes
             esse
             Rempublicam
             ,
          
           they
           think
           the
           Church
           can
           never
           be
           preserved
           but
           in
           that
           V●ssel
           they
           are
           imbarked
           in
           :
           As
           though
           Christ
           could
           not
           have
           caused
           his
           flock
           to
           rest
           ▪
           
             sub
             Meridie
          
           ,
           unless
           the
           
             Pars
             Donati
          
           had
           been
           in
           the
           South
           .
           And
           from
           this
           Monopolizing
           of
           Churches
           to
           parties
           ,
           hath
           proceeded
           that
           strange
           uncharitableness
           towards
           all
           who
           come
           not
           up
           to
           every
           circumstance
           of
           their
           way
           and
           method
           ,
           which
           is
           a
           piece
           of
           Prudence
           like
           that
           of
           Brutus
           ,
           who
           when
           he
           had
           raised
           those
           flames
           in
           the
           Common-wealth
           ,
           was
           continually
           calling
           
             Caesar
             Tyrant
             ;
             Ita
             enim
             appellari
             Caesarem
             ,
             facto
             ejus
             expediebat
             .
          
           So
           when
           men
           have
           caused
           such
           lamentable
           Divisions
           in
           the
           Church
           ,
           by
           their
           several
           parties
           and
           factions
           ,
           it
           concerns
           them
           to
           condemn
           all
           others
           beside
           themselves
           ,
           le●t
           they
           most
           of
           all
           condemn
           themselves
           for
           making
           unnecessary
           Divisions
           in
           the
           Church
           of
           God.
           This
           uncharitableness
           and
           ill
           opinion
           of
           all
           different
           parties
           ,
           onely
           gathers
           the
           fuel
           together
           ,
           and
           prepares
           combustible
           matter
           ,
           which
           wants
           nothing
           but
           the
           clashing
           of
           an
           adverse
           party
           ,
           acted
           upon
           Principles
           of
           a
           like
           Nature
           ,
           to
           make
           it
           break
           out
           into
           an
           open
           flame
           .
           And
           such
           we
           have
           seen
           ,
           and
           with
           sadness
           and
           grief
           of
           heart
           felt
           it
           to
           be
           in
           the
           Bowels
           of
           our
           own
           Church
           and
           Nation
           ,
           by
           reason
           of
           those
           violent
           Calentures
           and
           Paroxysms
           of
           the
           spirits
           of
           men
           ,
           those
           heart-burnings
           and
           contentions
           which
           have
           been
           among
           us
           ,
           which
           will
           require
           both
           time
           
           and
           skill
           to
           purge
           out
           those
           
             noxious
             humours
          
           which
           have
           been
           the
           causes
           of
           them
           .
           I
           know
           no
           prescriptions
           so
           likely
           to
           effect
           this
           happy
           end
           ,
           as
           an
           Infusion
           of
           the
           true
           spirits
           of
           Religion
           ,
           and
           the
           Revulsion
           of
           that
           
             extravasated
             blood
          
           ,
           into
           its
           proper
           channels
           :
           Thereby
           to
           take
           men
           off
           from
           their
           e●ger
           pursuit
           after
           wayes
           and
           parties
           ,
           Nations
           and
           Opinions
           ,
           (
           wherein
           many
           have
           run
           so
           far
           ,
           that
           they
           have
           left
           the
           best
           part
           of
           their
           Religion
           behind
           them
           )
           and
           to
           bring
           them
           back
           to
           a
           right
           understanding
           of
           the
           
             nature
             ,
             design
          
           and
           principles
           of
           Christianity
           .
        
         
           Christianity
           ,
           a
           Religion
           ,
           which
           it
           is
           next
           to
           a
           miracle
           men
           should
           ever
           quarrel
           or
           fall
           out
           about
           ;
           much
           less
           that
           it
           should
           be
           the
           occasion
           ,
           or
           at
           least
           the
           pretence
           ,
           of
           all
           that
           strife
           and
           bitterness
           of
           spirit
           ,
           of
           all
           those
           comentions
           and
           animosities
           which
           are
           at
           this
           day
           in
           the
           Christian
           World.
           But
           our
           onely
           comfort
           is
           ,
           that
           whatever
           our
           spirits
           are
           ,
           our
           God
           is
           
             the
             God
             of
             peace
          
           ,
           our
           Saviour
           is
           
             the
             Prince
             of
             peace
          
           ;
           and
           that
           ▪
           Wisdome
           which
           this
           Religion
           teacheth
           ,
           is
           both
           
             pure
             and
             peaceable
          
           .
           It
           was
           that
           which
           once
           made
           our
           Religion
           so
           amiable
           in
           the
           judgement
           of
           imrartial
           heathens
           ,
           that
           
             nil
             nisi
             justum
             suadet
             &
             lene
             ,
             the
             Court
             of
             a
             Christians
             Conscience
             was
             the
             best
             Court
             of
             Equity
             in
             the
             world
             .
             Christians
          
           were
           once
           known
           by
           their
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           b●nignity
           and
           sweetness
           of
           their
           disposition
           ,
           by
           the
           Candour
           and
           Ingenuity
           of
           their
           spirits
           ,
           by
           their
           mutual
           love
           ▪
           forbearance
           ,
           and
           condescension
           towards
           one
           another
           .
           But
           ,
           
             Aut
             hoc
             non
             est
             Evangelium
             ,
             aut
             nos
             non
             sumus
             Evangelici
             ,
          
           Either
           this
           is
           not
           the
           practice
           of
           Christianity
           ,
           or
           it
           was
           never
           calculated
           for
           our
           
             Meridian
             ▪
          
           wherein
           mens
           spirits
           are
           of
           too
           high
           an
           elevation
           for
           it
           .
           If
           pride
           and
           uncharitableness
           ,
           if
           divisions
           and
           strifes
           ▪
           if
           wrath
           and
           envy
           ,
           if
           animosities
           and
           cont●ntions
           were
           but
           the
           marks
           o●
           true
           Christians
           ,
           Diogenes●●●●er
           ●●●●er
           need
           light
           his
           Lamp
           at
           noon
           to
           find
           out
           such
           among
           
           us
           .
           But
           if
           a
           Spirit
           of
           meekness
           ,
           gentleness
           ,
           and
           condescension
           ,
           if
           a
           stooping
           to
           the
           weakness
           and
           infirmities
           of
           others
           ,
           if
           a
           pursuit
           after
           peace
           even
           when
           it
           flies
           from
           us
           ,
           be
           the
           indispensable
           duties
           and
           the
           characteristical
           notes
           of
           those
           that
           have
           more
           then
           the
           name
           of
           Christians
           ,
           it
           may
           possibly
           prove
           a
           difficult
           inquest
           to
           find
           out
           such
           for
           the
           crouds
           of
           those
           who
           shelter
           themselves
           under
           that
           glorious
           name
           .
           Whence
           came
           it
           else
           to
           be
           so
           lately
           looked
           on
           as
           the
           way
           to
           
             advance
             Religion
          
           ,
           to
           
             banish
             Peace
          
           ,
           and
           to
           
             reform
             mens
             manners
             by
             taking
             away
             their
             lives
             ?
          
           whereas
           in
           those
           pure
           and
           primitive
           times
           when
           Religion
           did
           truly
           flourish
           ,
           it
           was
           accounted
           the
           greatest
           instance
           of
           the
           piety
           of
           Christians
           
             not
             to
             fight
             but
             to
             dye
             for
             Christ.
          
           It
           was
           never
           thought
           then
           that
           Bellona
           was
           a
           
             nursing
             Mother
             to
             the
             Church
             of
             God
             ,
          
           nor
           
             Mars
             a
             God
             of
             Reformation
          
           .
           Religion
           was
           then
           propagated
           ,
           not
           by
           Christians
           shedding
           the
           blood
           of
           others
           ,
           but
           by
           laying
           down
           their
           own
           .
           They
           thought
           there
           were
           other
           wayes
           to
           a
           Canaan
           of
           Reformation
           besides
           the
           passing
           through
           a
           Wilderness
           of
           Confusion
           ,
           and
           a
           
             red
             Sea
          
           of
           
             blood
             .
             Origen
          
           could
           say
           of
           the
           Christians
           in
           his
           time
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           They
           had
           not
           yet
           learnt
           to
           make
           way
           for
           Religion
           into
           mens
           mind
           ,
           by
           the
           dint
           of
           the
           sword
           ,
           because
           they
           were
           the
           Disciples
           of
           that
           Saviour
           who
           never
           pressed
           Followers
           as
           men
           do
           Soldiers
           ,
           but
           said
           ,
           
             If
             any
             man
             will
             come
             after
             me
             ,
             let
             him
             take
             up
             his
             Cross
          
           (
           not
           his
           sword
           )
           
             and
             follow
             me
          
           .
           His
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           his
           very
           commands
           shewed
           his
           meekness
           ;
           his
           Laws
           were
           sweet
           and
           gentle
           Laws
           ;
           not
           like
           Draco's
           that
           were
           writ
           in
           blood
           ,
           unless
           it
           were
           his
           own
           that
           gave
           them
           .
        
         
           His
           design
           was
           to
           ease
           men
           of
           their
           former
           burdens
           ,
           and
           not
           to
           lay
           on
           more
           ;
           the
           duties
           be
           required
           were
           no
           other
           
           but
           such
           as
           were
           necessary
           ,
           and
           withall
           very
           just
           and
           reasonable
           .
           He
           that
           came
           to
           take
           away
           the
           insupportable
           yoke
           of
           Iewish
           Ceremonies
           ,
           certainly
           did
           never
           intend
           to
           gall
           the
           necks
           of
           his
           Disciples
           with
           another
           instead
           of
           it
           .
           And
           it
           would
           be
           strange
           ,
           the
           Church
           should
           require
           more
           then
           Christ
           himself
           did
           ;
           and
           make
           other
           conditions
           of
           her
           Communion
           ,
           then
           our
           Saviour
           did
           of
           Discipleship
           .
           What
           possible
           reason
           can
           be
           assigned
           or
           given
           ,
           why
           such
           things
           should
           not
           be
           sufficient
           for
           Communion
           with
           a
           Church
           ,
           which
           are
           sufficient
           for
           eternal
           salvation
           ?
           And
           certainly
           those
           things
           are
           sufficient
           for
           that
           ,
           which
           are
           laid
           down
           as
           the
           necessary
           duties
           of
           Christianity
           by
           our
           Lord
           and
           Saviour
           in
           his
           Word
           .
           What
           ground
           can
           there
           be
           why
           Christians
           should
           not
           stand
           upon
           the
           same
           terms
           now
           which
           they
           did
           in
           the
           time
           of
           Christ
           and
           his
           Apostles
           ?
           Was
           not
           Religion
           sufficiently
           guarded
           and
           fenced
           in
           them
           ?
           Was
           there
           ever
           more
           true
           and
           cordial
           Reverence
           in
           the
           Worship
           of
           God
           ?
           What
           Charter
           hath
           Christ
           given
           the
           Church
           to
           bind
           men
           up
           to
           ,
           more
           then
           himself
           hath
           done
           ?
           or
           to
           exclude
           those
           from
           her
           Society
           ,
           who
           may
           be
           admitted
           into
           Heaven
           ?
           Will
           Christ
           ever
           thank
           men
           at
           the
           great
           day
           for
           keeping
           such
           out
           from
           Communion
           with
           his
           Church
           ,
           whom
           he
           will
           vouchsafe
           not
           onely
           Crowns
           of
           Glory
           to
           ,
           but
           it
           may
           be
           aureolae
           too
           ,
           if
           there
           be
           any
           such
           things
           there
           ?
           The
           grand
           Commission
           the
           Apostles
           were
           sent
           out
           with
           ,
           was
           onely
           to
           
             teach
             what
             Christ
             had
             commanded
             them
             .
          
           Not
           the
           least
           intimation
           of
           any
           Power
           given
           them
           to
           impose
           or
           require
           any
           thing
           beyond
           what
           himself
           had
           spoken
           to
           them
           ,
           or
           they
           were
           directed
           to
           by
           the
           immediate
           guidance
           of
           the
           Spirit
           of
           God.
           It
           is
           not
           ,
           Whether
           the
           things
           commanded
           and
           required
           be
           lawfull
           or
           no
           ?
           It
           is
           not
           ,
           Whether
           indifferencies
           may
           be
           determined
           or
           no
           ?
           It
           is
           not
           ,
           How
           far
           Christians
           are
           bound
           to
           submit
           to
           a
           restraint
           of
           their
           Christian
           liberty
           ?
           which
           I
           now
           inquire
           after
           ,
           (
           of
           those
           things
           in
           
           the
           Treatise
           its
           self
           )
           ;
           but
           ,
           Whether
           they
           do
           consult
           for
           the
           Churches
           peace
           and
           unity
           who
           suspend
           it
           upon
           such
           things
           ?
           How
           far
           either
           the
           example
           of
           our
           Saviour
           or
           his
           Apostles
           doth
           warrant
           such
           rigorous
           impositions
           ?
           We
           never
           read
           the
           Apostles
           making
           Lawes
           but
           of
           things
           supposed
           necessary
           .
           When
           the
           Councel
           of
           Apostles
           met
           at
           Ierusalem
           ,
           for
           deciding
           a
           Case
           that
           disturbed
           the
           Churches
           peace
           ,
           we
           see
           
             they
             would
             lay
             no
             other
             burden
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             besides
             these
             necessary
             things
          
           ,
           Acts
           15.
           29.
           
           It
           was
           not
           enough
           with
           them
           that
           the
           things
           would
           be
           necessary
           when
           they
           had
           required
           them
           ,
           but
           they
           looked
           on
           an
           antecedent
           necessity
           either
           absolute
           or
           for
           the
           present
           state
           ,
           which
           was
           the
           onely
           ground
           of
           their
           imposing
           those
           commands
           upon
           the
           Gentile-Christians
           .
           There
           were
           after
           this
           great
           diversities
           of
           practice
           and
           varieties
           of
           Observations
           among
           Christians
           ,
           but
           the
           Holy
           Ghost
           never
           thought
           those
           things
           fit
           to
           be
           made
           matters
           of
           Lawes
           to
           which
           all
           parties
           should
           conform
           ;
           All
           that
           the
           Apostles
           required
           as
           to
           these
           ,
           was
           mutuall
           forbearance
           and
           condescension
           towards
           each
           other
           in
           them
           .
           The
           Apostles
           valued
           not
           indifferencies
           at
           all
           ,
           and
           those
           things
           it
           is
           evident
           they
           accounted
           such
           ,
           which
           whether
           men
           did
           them
           or
           not
           ,
           was
           not
           of
           concernment
           to
           Salvation
           .
           And
           what
           reason
           is
           there
           why
           men
           should
           be
           so
           strictly
           tied
           up
           to
           such
           things
           ,
           which
           they
           may
           do
           or
           let
           alone
           ,
           and
           yet
           be
           very
           good
           Christians
           still
           ?
           Without
           all
           Controversie
           ,
           the
           main
           in-let
           of
           all
           the
           Distractions
           ,
           Confusions
           ,
           and
           Divisions
           of
           the
           Christian
           World
           ,
           hath
           been
           by
           adding
           other
           conditions
           of
           Church-Communion
           then
           Christ
           hath
           done
           .
           Had
           the
           Church
           of
           Rome
           never
           taken
           upon
           her
           to
           add
           to
           the
           Rule
           of
           Faith
           ,
           nor
           imposed
           Idolatrous
           and
           superstitious
           practises
           ,
           all
           the
           injury
           she
           had
           done
           her self
           had
           been
           to
           have
           avoyded
           that
           fearful
           Schisme
           which
           she
           hath
           caused
           throughout
           the
           Christian
           World.
           Would
           there
           ever
           be
           the
           
           less
           peace
           and
           unity
           in
           a
           Church
           ,
           if
           a
           diversity
           were
           allowed
           as
           to
           practices
           supposed
           indifferent
           ?
           yea
           there
           would
           be
           so
           much
           more
           as
           there
           was
           a
           mutual
           forbearance
           and
           condiscension
           as
           to
           such
           things
           .
           The
           Unity
           of
           the
           Church
           is
           an
           Unity
           of
           love
           and
           affection
           ,
           and
           not
           a
           bare
           uniformity
           of
           practice
           or
           opinion
           .
           This
           latter
           is
           extreamly
           desireable
           in
           a
           Church
           :
           but
           as
           long
           as
           there
           are
           several
           ranks
           and
           sizes
           of
           men
           in
           it
           ,
           very
           hardly
           attainable
           ,
           because
           of
           the
           different
           perswasions
           of
           mens
           minds
           as
           to
           the
           lawfulness
           of
           the
           things
           required
           ;
           and
           it
           is
           no
           commendation
           for
           a
           Christian
           to
           have
           only
           the
           civility
           of
           Procrustes
           ,
           to
           commensurate
           all
           other
           men
           to
           the
           bed
           of
           his
           
             own
             humour
             and
             opinion
          
           .
           There
           is
           nothing
           the
           
             Primitive
             Church
          
           deserves
           greater
           imitation
           by
           us
           in
           ,
           then
           in
           that
           admirable
           temper
           ,
           moderation
           ,
           and
           condescension
           which
           was
           used
           in
           it
           ,
           towards
           all
           the
           members
           of
           it
           .
           It
           was
           never
           thought
           worth
           the
           while
           to
           make
           any
           standing
           Laws
           for
           Rites
           and
           Customs
           that
           had
           no
           other
           Original
           but
           Tradition
           ,
           much
           less
           to
           suspend
           men
           her
           his
           communion
           for
           not
           observing
           them
           .
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           Sozomen
           tells
           us
           .
           
             They
             judged
             it
             ,
             and
             that
             very
             justly
             ,
             a
             foolish
             and
             frivolous
             thing
             ,
             for
             those
             that
             agree
             in
             the
             weighty
             matters
             of
             Religion
             ,
             to
             separate
             from
             one
             anothers
             communion
             for
             the
             sake
             of
             some
             petty
             Customs
             and
             Observations
             .
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             For
             Churches
             agreeing
             in
             the
             same
             Faith
             ,
             often
             differ
             in
             their
             Rites
             and
             Customes
             .
          
           And
           that
           not
           only
           in
           different
           Churches
           ,
           but
           in
           different
           places
           belonging
           to
           the
           same
           Church
           ;
           for
           ,
           as
           he
           tells
           us
           ,
           many
           Cities
           and
           Villages
           in
           Egypt
           ,
           not
           onely
           differed
           from
           the
           Customes
           of
           the
           Mother-Church
           of
           Alexandria
           ,
           but
           from
           all
           other
           Churches
           besides
           
             in
             their
             publick
             Assemblies
             on
             the
             Evenings
             of
          
           
           
             the
             Sabbath
             ,
             and
             receiving
             the
             Eucharist
             after
             dinner
             .
          
           This
           admirable
           temper
           in
           the
           Primitive
           Church
           might
           be
           largely
           cleared
           from
           that
           liberty
           they
           allowed
           freely
           to
           dissenters
           from
           them
           in
           matters
           of
           practice
           and
           opinion
           :
           as
           might
           be
           cleared
           from
           
             Cyprian
             ,
             Austine
             ,
             Ierome
          
           and
           others
           ;
           but
           that
           would
           exceed
           the
           bounds
           of
           a
           Preface
           .
           The
           first
           who
           brake
           this
           Order
           in
           the
           Church
           ,
           were
           the
           
             Arrians
             ,
             Donatists
          
           and
           Circumcellians
           ,
           while
           the
           true
           Church
           was
           still
           known
           by
           his
           pristine
           Moderation
           and
           sweetness
           of
           deportment
           towards
           all
           its
           members
           .
           The
           same
           we
           hope
           may
           remain
           as
           the
           most
           infallible
           evidence
           of
           the
           conformity
           of
           our
           Church
           of
           England
           to
           the
           Primitive
           ,
           not
           so
           much
           
             in
             using
          
           the
           same
           rites
           that
           were
           in
           use
           then
           ,
           as
           in
           
             not
             imposing
             them
          
           ,
           but
           leaving
           men
           to
           be
           won
           by
           the
           observing
           the
           true
           decency
           and
           order
           of
           Churches
           ,
           whereby
           those
           who
           act
           upon
           a
           true
           Principle
           of
           Christian
           ingenuity
           may
           be
           sooner
           drawn
           to
           a
           complyance
           in
           all
           lawfull
           things
           ,
           then
           by
           force
           and
           rigorous
           impositions
           ,
           which
           make
           men
           suspect
           the
           weight
           of
           the
           thing
           it self
           when
           such
           force
           is
           used
           to
           make
           it
           enter
           .
           In
           the
           mean
           time
           what
           cause
           have
           we
           to
           rejoyce
           ,
           that
           Almighty
           God
           hath
           been
           pleased
           to
           restore
           us
           a
           Prince
           of
           that
           
             excellent
             Prudence
          
           and
           Moderation
           ,
           who
           hath
           so
           lately
           given
           assurance
           to
           the
           World
           ,
           of
           his
           
             great
             indulgence
             towards
             all
             that
             have
             any
             pretence
             from
             Conscience
             to
             differ
             with
             their
             Brethren
             !
          
           The
           onely
           thing
           then
           seeming
           to
           retard
           our
           peace
           ,
           is
           ,
           the
           Controversie
           about
           Church-Government
           ,
           an
           unhappy
           Controversie
           to
           us
           in
           England
           ,
           if
           ever
           there
           were
           any
           in
           the
           World.
           And
           the
           more
           unhappy
           ,
           in
           that
           our
           contentions
           about
           it
           have
           been
           so
           great
           ,
           and
           yet
           so
           few
           of
           the
           multitudes
           engaged
           in
           it
           ,
           that
           have
           truly
           understood
           the
           matter
           they
           have
           so
           eagerly
           contended
           about
           .
           For
           the
           state
           of
           the
           controversie
           ,
           as
           it
           concerns
           us
           ,
           lyes
           not
           here
           ,
           as
           it
           is
           generally
           mistaken
           ,
           
             What
             Form
             of
          
           
           
             Government
             comes
             the
             nearest
             to
             Apostolical
             practice
          
           ;
           but
           ,
           
             Whether
             any
             one
             individual
             form
             be
             founded
             so
             upon
             Divine
             Right
             ,
             that
             all
             Ages
             and
             Churches
             are
             bound
             unalterably
             to
             observe
             it
             ?
          
           The
           clearing
           up
           of
           which
           by
           an
           impartial
           inquiry
           into
           all
           the
           grounds
           produced
           for
           it
           ,
           being
           of
           so
           great
           tendency
           to
           an
           accommodation
           of
           our
           present
           differences
           ,
           was
           the
           only
           motive
           which
           induced
           me
           to
           observe
           Aristotles
           wild
           Politicks
           ,
           of
           exposing
           this
           deformed
           conception
           to
           the
           entertainment
           of
           the
           wide
           World.
           And
           certainly
           they
           who
           have
           espoused
           the
           most
           the
           interest
           of
           a
           
             jus
             divinum
          
           ,
           cannot
           yet
           but
           say
           ,
           that
           if
           the
           opinion
           I
           maintain
           be
           true
           ,
           it
           doth
           exceedingly
           conduce
           to
           a
           present
           settlement
           of
           the
           differences
           that
           are
           among
           us
           .
           For
           then
           all
           parties
           may
           retain
           their
           different
           opinions
           concerning
           the
           Primitive
           form
           ,
           and
           yet
           agree
           and
           pitch
           upon
           a
           form
           compounded
           of
           all
           together
           as
           the
           most
           suitable
           to
           the
           state
           and
           condition
           of
           the
           Church
           of
           God
           among
           us
           :
           That
           so
           the
           peoples
           interest
           be
           secured
           by
           consent
           and
           suffrage
           ,
           which
           is
           the
           pretence
           of
           the
           congregational
           way
           ,
           the
           due
           power
           of
           Presbyteries
           asserted
           by
           their
           joynt-concurrence
           with
           the
           Bishop
           ,
           as
           is
           laid
           down
           in
           that
           excellent
           model
           of
           the
           
             late
             incomparable
             Primate
             of
             Armagh
          
           :
           and
           the
           just
           honour
           and
           dignity
           of
           the
           Bishop
           asserted
           ,
           as
           a
           very
           laudable
           and
           ancient
           constitution
           for
           preserving
           the
           Peace
           and
           Unity
           of
           the
           Church
           of
           God.
           So
           the
           Learned
           
             Is.
             Casaubon
          
           describes
           the
           Polity
           of
           the
           
             Primitive
             Church
             ;
             Episcopi
             in
             singulis
             Ecclesiis
             constituti
             cum
             suis
             Prebyteriis
             ,
             &
             propriam
             sibi
             quisque
             peculiari
             cura
             ,
             &
             universam
             omnes
             in
             commune
             curantes
             ,
             admirabilis
             cujusdam
             Aristocra●iae
             speciem
             referebant
             .
          
           My
           main
           design
           throughout
           this
           whole
           ●reatise
           ,
           is
           to
           shew
           that
           there
           can
           be
           no
           argument
           drawn
           from
           any
           pretence
           of
           a
           
             Divine
             Right
          
           ,
           that
           may
           hinder
           men
           from
           consenting
           and
           yielding
           to
           such
           a
           form
           of
           Government
           in
           the
           Church
           ,
           as
           may
           bear
           
           the
           greatest
           correspondency
           to
           the
           Primitive
           Church
           ,
           and
           be
           most
           advantagiously
           conduceable
           to
           the
           peace
           ,
           unity
           and
           settlement
           of
           our
           divided
           Church
           .
           I
           plead
           not
           at
           all
           for
           any
           abuses
           or
           corruptions
           incident
           to
           the
           best
           form
           of
           Government
           through
           the
           corruption
           of
           men
           and
           times
           .
           Nay
           I
           dare
           not
           harbour
           so
           low
           apprehensions
           of
           persons
           enjoying
           so
           great
           dignity
           and
           honour
           in
           the
           Church
           ,
           that
           they
           will
           in
           any
           wise
           be
           unwilling
           of
           themselves
           to
           reduce
           the
           Form
           of
           Church
           Government
           among
           us
           to
           its
           Primitive
           state
           and
           order
           ,
           by
           retrenching
           all
           Exorbitances
           of
           Power
           ,
           and
           restoring
           those
           Presbyteries
           which
           no
           law
           hath
           forbidden
           ,
           but
           onely
           through
           disuse
           have
           been
           laid
           aside
           .
           Whereby
           they
           will
           give
           to
           the
           world
           that
           rare
           example
           of
           self-denial
           and
           
             the
             highest
             Christian
             prudence
          
           ,
           as
           may
           raise
           an
           honourable
           opinion
           of
           them
           even
           among
           those
           ,
           who
           have
           hitherto
           the
           most
           slighted
           so
           ancient
           and
           venerable
           an
           Order
           in
           the
           Church
           of
           God
           ,
           and
           thereby
           become
           the
           repairers
           of
           those
           ,
           otherwise
           irreparable
           ,
           breaches
           in
           the
           Church
           of
           God.
           I
           conclude
           with
           the
           words
           of
           a
           late
           
             learned
             ,
             pious
          
           and
           
             moderate
             Prelate
          
           in
           his
           
             Via
             media
             ;
             I
             have
             done
             ,
             and
             now
             I
             make
             no
             other
             account
             ,
             but
             that
             it
             will
             fall
             out
             with
             me
             ,
             as
             it
             doth
             commonly
             with
             him
             that
             offers
             to
             part
             a
             fray
             ;
             both
             parts
             will
             perhaps
             drive
             at
             me
             for
             wishing
             them
             no
             worse
             than
             peace
             .
             My
             ambition
             of
             the
             publike
             tranquillity
             shall
             willingly
             carry
             me
             through
             this
             hazzard
             :
             let
             both
             beat
             me
             ,
             so
             their
             quarrel
             may
             cease
             :
             I
             shall
             rejoyce
             in
             those
             blows
             and
             scars
             which
             I
             shall
             take
             for
             the
             Churches
             safety
             .
          
        
      
       
         
         
         
           The
           Contents
           of
           the
           Chapters
           .
        
         
           
             PART
             .
             I.
             
          
           
             CHAP.
             I.
             
          
           
             THings
             necessary
             for
             the
             Churches
             peace
             ,
             must
             be
             clearly
             revealed
             .
             The
             Form
             of
             Government
             not
             so
             ,
             as
             appears
             by
             the
             remaining
             controversie
             about
             it
             .
             An
             evidence
             thence
             ,
             that
             Christ
             never
             intended
             any
             one
             Form
             as
             the
             only
             means
             to
             peace
             in
             the
             Church
             .
             The
             Nature
             of
             a
             divine
             Right
             discussed
             .
             Right
             in
             general
             either
             makes
             things
             lawful
             ,
             or
             else
             due
             .
             For
             the
             former
             ,
             a
             non-prohibition
             sufficient
             ;
             the
             latter
             ,
             an
             express
             command
             .
             Duty
             supposeth
             Legislation
             and
             promulgation
             .
             The
             Question
             stated
             .
             Nothing
             binds
             unalterably
             but
             by
             vertue
             of
             a
             standing
             Law
             ,
             and
             that
             two
             fold
             .
             The
             Law
             of
             Nature
             ,
             and
             positive
             Lawes
             of
             God.
             Three
             wayes
             to
             know
             when
             Positive
             Lawes
             are
             unalterable
             .
             The
             Divine
             right
             arising
             from
             Scripture-examples
             ,
             divine
             acts
             ,
             and
             divine
             approbation
             ,
             considered
             .
             
               p.
               1.
            
             
          
           
             CHAP.
             II.
             
          
           
             SIX
             Hypotheses
             laid
             down
             as
             the
             basis
             of
             the
             following
             Discourse
             .
             1.
             
             The
             irreversible
             Obligation
             of
             the
             Law
             of
             Nature
             ,
             either
             by
             humane
             or
             divine
             positive
             Lawes
             in
             things
             immediately
             flowing
             from
             it
             .
             2.
             
             Things
             agreeable
             to
             the
             Law
             of
             
             nature
             may
             be
             lawfully
             practised
             in
             the
             Church
             of
             God
             inlarged
             into
             five
             subservient
             Propositions
             .
             3.
             
             Divine
             positive
             Lawes
             con●erning
             the
             manner
             of
             the
             thing
             whose
             substance
             is
             determined
             by
             the
             Law
             of
             nature
             ,
             must
             be
             obeyed
             by
             vertue
             of
             the
             obligation
             of
             the
             natural
             Law.
             4.
             
             Things
             ,
             undetermined
             both
             by
             the
             natural
             and
             positive
             laws
             of
             God
             ,
             may
             be
             lawfully
             determin'd
             by
             the
             supream
             authority
             in
             the
             Church
             of
             God.
             The
             Magistrates
             power
             in
             matters
             of
             Religion
             ,
             largely
             asserted
             and
             cleared
             .
             The
             nature
             of
             Indifferency
             in
             actions
             stated
             .
             Matters
             of
             Christian
             liberty
             are
             subject
             to
             restraints
             ,
             largely
             proved
             .
             Proposals
             for
             accommodation
             as
             to
             matters
             of
             Indifferency
             .
             5.
             
             What
             is
             thus
             determined
             by
             lawful
             authority
             ,
             doth
             bind
             the
             Consciences
             of
             men
             subject
             to
             that
             authority
             ;
             to
             obedience
             to
             those
             determinations
             .
             6.
             
             Things
             thus
             determined
             by
             lawful
             authority
             ,
             are
             not
             thereby
             made
             unalterable
             ,
             but
             may
             be
             revoked
             ,
             limited
             ,
             and
             changed
             by
             the
             same
             authority
             .
             
               p.
               27
            
          
           
             CHAP.
             III.
             
          
           
             HOW
             far
             Church
             Government
             is
             founded
             upon
             the
             Law
             of
             nature
             .
             Two
             things
             in
             it
             founded
             thereon
             .
             1.
             
             That
             there
             must
             be
             a
             Society
             of
             men
             for
             the
             Worship
             of
             God.
             2.
             
             That
             this
             Society
             be
             governed
             in
             the
             most
             convenient
             manner
             .
             A
             Society
             for
             Worship
             manifested
             .
             
               Gen
               ,
               4.
               26.
            
             considered
             .
             The
             Sons
             of
             God
             and
             the
             sons
             of
             men
             who
             ?
             Societies
             for
             worship
             among
             Heathens
             evidenced
             by
             three
             things
             ,
             1.
             
             Solemnity
             of
             Sacrifices
             ;
             sacrificing
             how
             far
             natural
             .
             The
             antiquity
             of
             the
             Feast
             of
             first-fruits
             largely
             discovered
             .
             2.
             
             The
             Original
             of
             Festivals
             for
             the
             honour
             of
             their
             Deities
             .
             3.
             
             The
             s●crecy
             and
             solemnity
             of
             their
             mysteries
             .
             This
             further
             proved
             from
             mans
             sociable
             nature
             ,
             the
             improvement
             of
             it
             by
             Religion
             ,
             the
             honour
             redounding
             to
             God
             by
             such
             a
             Society
             for
             his
             Worship
             .
             
               p.
               72
            
          
           
             
             CHAP.
             IV.
             
          
           
             THE
             second
             thing
             the
             Law
             of
             Nature
             dictates
             ,
             that
             this
             Society
             be
             maintained
             and
             governed
             in
             the
             most
             convenient
             manner
             .
             A
             further
             inquiry
             ,
             what
             particular
             Orders
             for
             Government
             in
             the
             Church
             come
             from
             the
             Law
             of
             Nature
             .
             Six
             laid
             down
             ,
             and
             evidenced
             to
             be
             from
             thence
             .
             First
             ,
             a
             distinction
             of
             some
             persons
             ,
             and
             their
             superiority
             over
             others
             ,
             both
             in
             power
             and
             order
             ,
             cleared
             to
             be
             from
             the
             Law
             of
             Nature
             .
             The
             power
             and
             application
             of
             the
             power
             distinguished
             ;
             this
             latter
             not
             from
             any
             Law
             of
             Nature
             binding
             ,
             but
             permissive
             :
             therefore
             may
             be
             restrained
             .
             Peoples
             right
             of
             chosing
             Pastors
             considered
             .
             Order
             distinguished
             from
             the
             form
             and
             manner
             of
             Government
             :
             the
             former
             Natural
             ,
             the
             other
             not
             .
             The
             second
             is
             ,
             that
             the
             persons
             imployed
             in
             the
             Service
             of
             God
             ,
             should
             have
             respect
             answerable
             to
             their
             imployment
             ,
             which
             appears
             from
             their
             Relation
             to
             God
             as
             his
             Servants
             ;
             from
             the
             persons
             imployed
             in
             this
             work
             before
             positive
             Laws
             .
             Masters
             of
             Families
             the
             first
             Priests
             .
             The
             Priesthood
             of
             the
             first-born
             before
             the
             Law
             discussed
             :
             The
             Arguments
             for
             it
             answered
             .
             The
             Conjunction
             of
             Civil
             and
             Sacred
             Authothority
             largely
             shewed
             ,
             among
             Egyptians
             ,
             Grecians
             ,
             Romans
             ,
             and
             others
             .
             The
             ground
             of
             Separation
             of
             them
             afterwards
             ,
             from
             Plutarch
             and
             others
             .
             
               p.
               85
            
          
           
             CHAP.
             V.
             
          
           
             THE
             third
             thing
             dictated
             by
             the
             Law
             of
             Nature
             is
             the
             solemnity
             of
             all
             things
             to
             be
             performed
             in
             this
             Society
             ,
             which
             lyes
             in
             the
             gravity
             of
             all
             Rites
             and
             Ceremonies
             ,
             in
             the
             composed
             temper
             of
             mind
             .
             Gods
             Worship
             rational
             .
             His
             Spirit
             destroyes
             not
             the
             use
             of
             Reason
             .
             The
             Enthusiastick
             spirit
             discovered
             .
             The
             circumstantiating
             of
             fit
             times
             and
             place
             for
             Worship
             .
             The
             seventh
             day
             on
             what
             account
             so
             much
             spoken
             of
             by
             Heathens
             .
             The
             Romans
             Holy
             ▪
             dayes
             .
             Cessation
             of
             labour
             upon
             them
             .
             The
             solemnity
             of
             Ceremonies
             used
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             silence
             in
             devotions
             .
             Exclusion
             of
             unfit
             persons
             .
             Solemnity
             of
             Discipline
             ,
             Excommunication
             among
             the
             Iewes
             by
             the
             sound
             of
             a
             Trumpet
             ,
             among
             Christians
             by
             a
             Bell.
             
               p.
               93
            
          
           
             
             CHAP.
             VI.
             
          
           
             THE
             fourth
             thing
             dictated
             by
             the
             Law
             of
             Nature
             ,
             that
             there
             must
             be
             a
             way
             to
             end
             controversies
             arising
             ,
             which
             tend
             to
             break
             the
             peace
             of
             the
             Society
             .
             The
             nature
             of
             Schisme
             considered
             .
             The
             Churches
             Power
             as
             to
             Opinions
             explained
             .
             When
             separation
             from
             a
             Church
             may
             be
             lawful
             .
             Not
             till
             communion
             becomes
             sin
             ;
             Which
             is
             ,
             when
             corruptions
             are
             required
             as
             conditions
             of
             Communion
             .
             Not
             lawful
             to
             erect
             new
             Churches
             ,
             upon
             supposition
             of
             corruption
             in
             a
             Church
             .
             The
             ratio
             of
             a
             fundamental
             article
             explained
             ;
             it
             implyes
             both
             necessity
             and
             sufficiency
             in
             order
             to
             salvation
             .
             Liberty
             of
             judgement
             and
             authority
             distinguished
             .
             The
             latter
             must
             be
             parted
             with
             in
             religious
             Societies
             as
             to
             private
             persons
             .
             What
             way
             the
             Light
             of
             nature
             directs
             to
             ,
             for
             ending
             Controversies
             .
             First
             in
             an
             equality
             of
             power
             ,
             that
             the
             less
             number
             yield
             to
             the
             greater
             ;
             on
             what
             Law
             of
             Nature
             that
             is
             founded
             .
             Secondly
             ,
             In
             a
             subordination
             of
             power
             ,
             that
             there
             must
             be
             a
             liberty
             of
             Appeals
             .
             Appeals
             defined
             .
             Independency
             of
             particular
             Congregations
             considered
             .
             Elective
             Synods
             .
             The
             Case
             paralleld
             between
             Civill
             and
             Church-Government
             .
             Where
             Appeals
             finally
             lodge
             .
             The
             power
             of
             calling
             Synods
             ,
             and
             confirming
             their
             Acts
             ,
             in
             the
             Magistrate
             .
             
               p.
               104.
            
             
          
           
             CHAP.
             VII
             .
          
           
             THE
             fifth
             thing
             dictated
             by
             the
             Law
             of
             Nature
             ;
             That
             all
             that
             are
             admitted
             into
             this
             Society
             ,
             must
             consent
             to
             be
             governed
             by
             the
             Lawes
             and
             Rules
             of
             it
             .
             Civil
             Societies
             founded
             upon
             mutual
             Consent
             ;
             express
             in
             their
             first
             entrance
             ,
             implicite
             in
             others
             born
             under
             Societies
             actually
             formed
             .
             Consent
             as
             to
             a
             Church
             necessary
             ;
             the
             manner
             of
             Consent
             determined
             by
             Christ
             ,
             by
             Baptism
             and
             Profession
             .
             Implicite
             consent
             supposed
             in
             all
             Baptized
             ;
             explicite
             declared
             by
             challenging
             the
             Priviledges
             ,
             and
             observing
             the
             Duties
             of
             the
             Covenant
             .
             Explicite
             by
             express
             owning
             the
             Gospel
             when
             adult
             ,
             very
             useful
             for
             recovering
             the
             credit
             of
             Christia
             nity
             .
             The
             Discipline
             of
             the
             primitive
             Church
             
             cleared
             from
             
               Origen
               ▪
               Iustin
               Martyr
               ,
               Pliny
               ,
               Tertullian
               .
            
             The
             necessary
             re●●●●●●es
             of
             Church
             membership
             ,
             whether
             Positive
             signs
             of
             Grace
             ▪
             nothing
             required
             by
             the
             Gospel
             beyand
             reality
             of
             profession
             ▪
             Ex●●●●●t●
             Co●●●●●●
             ,
             how
             far
             necessary
             ▪
             not
             the
             formal
             Constitution
             of
             a
             Church
             ▪
             proved
             by
             sever●●
             arguments
             .
             
               p.
               132.
            
             
          
           
             CHAP.
             VIII
             .
          
           
             THE
             last
             thing
             dictated
             by
             the
             Law
             of
             Nature
             ,
             is
             ,
             that
             every
             offender
             against
             the
             Lawes
             of
             this
             Society
             ,
             is
             bound
             to
             give
             an
             account
             of
             his
             actions
             to
             the
             Governours
             of
             it
             ,
             and
             submit
             to
             the
             censures
             inflicted
             upon
             him
             by
             them
             .
             The
             original
             of
             penalties
             in
             Societies
             .
             The
             nature
             of
             them
             ,
             according
             to
             the
             nature
             and
             ends
             of
             Societies
             .
             The
             penalty
             of
             the
             Church
             no
             civil
             mulct
             ;
             because
             its
             Lawes
             and
             ends
             are
             different
             from
             civil
             Societies
             .
             The
             practice
             of
             the
             D●u●ds
             and
             C●rce●ae
             in
             e
             〈…〉
             n.
             Among
             the
             Iewes
             ,
             whether
             a
             meer
             civil
             or
             sacr
             〈…〉
             y.
             The
             latter
             proved
             by
             six
             Arguments
             .
             
               Cherem
               Col
               Bo
            
             what
             ?
             Objections
             answered
             .
             The
             original
             of
             the
             mistake
             shewed
             The
             first
             part
             concluded
             .
             
               p.
               141
            
          
        
         
           
           
             PART
             .
             II.
             
          
           
             CHAP.
             I.
             
          
           
             THE
             other
             ground
             of
             divine
             Right
             considered
             ▪
             viz.
             Gods
             positive
             Lawes
             ,
             which
             imply
             a
             certain
             knowledge
             of
             Gods
             intention
             to
             bind
             men
             perpetua●ly
             .
             As
             to
             which
             the
             arguments
             drawn
             from
             Tradition
             ,
             and
             the
             practice
             of
             the
             Church
             in
             after
             ages
             ,
             proved
             invalid
             by
             several
             ▪
             arguments
             .
             In
             order
             to
             a
             right
             stating
             the
             Question
             ,
             some
             Concessions
             laid
             down
             .
             First
             ,
             That
             there
             must
             be
             some
             form
             of
             Government
             in
             the
             Church
             ,
             is
             of
             divine
             right
             .
             The
             notion
             of
             a
             Church
             explained
             ,
             whether
             it
             belongs
             only
             to
             particular
             Congregations
             ?
             which
             are
             manifested
             not
             to
             be
             of
             Gods
             primary
             intention
             ,
             but
             for
             our
             necessity
             .
             Evidence
             for
             National
             Churches
             under
             the
             Gospel
             A
             National
             Church-Government
             necessary
             .
             
               p.
               150
            
          
           
             CHAP.
             II.
             
          
           
             THE
             second
             Concession
             is
             ,
             That
             Church
             Government
             must
             be
             administred
             by
             officers
             of
             Divine
             appointment
             .
             To
             that
             end
             ,
             the
             continuance
             of
             a
             Gospel
             Ministry
             fully
             cleared
             from
             all
             those
             arguments
             ▪
             by
             which
             positive
             Laws
             are
             proved
             immutable
             .
             The
             reason
             of
             its
             appointment
             continues
             ;
             the
             dream
             of
             a
             
               ●aeculum
               Spiritus
               sancti
            
             discussed
             ;
             first
             broached
             by
             the
             Mendicant
             Friers
             upon
             the
             rising
             of
             the
             Waldenses
             ,
             now
             embraced
             by
             Enthusiasts
             .
             It
             s
             occasion
             and
             unreasonableness
             shewed
             ▪
             Gods
             declaring
             the
             perpetuity
             of
             a
             Gospel
             Ministry
             ,
             
               Matth.
               28.
               20.
            
             explained
             .
             A
             Novel
             interpretation
             largely
             refuted
             .
             The
             world
             to
             come
             What
             ?
             
             A
             Ministry
             necessary
             for
             the
             Churches
             continuance
             ,
             
               Ephes.
               4
               12.
            
             explained
             and
             vindicated
             .
             
               p.
               158
            
          
           
             CHAP.
             III.
             
          
           
             THE
             Question
             fully
             stated
             .
             Not
             what
             Form
             of
             Government
             comes
             the
             nearest
             to
             the
             Primitive
             practice
             ,
             but
             whether
             any
             be
             absolutely
             determined
             .
             Several
             things
             propounded
             for
             resolving
             the
             Question
             .
             What
             the
             Form
             of
             Church-Government
             was
             under
             the
             Law.
             How
             far
             Christians
             are
             bound
             to
             observe
             that
             .
             Neither
             the
             necessity
             of
             a
             superiour
             Order
             of
             Church-Officers
             nor
             the
             unlawfulness
             can
             be
             proved
             from
             thence
             .
             
               p.
               170
            
          
           
             CHAP.
             IV.
             
          
           
             WHether
             Christ
             hath
             determined
             the
             Form
             of
             Government
             by
             any
             positive
             Laws
             .
             Arguments
             of
             the
             necessity
             why
             Christ
             must
             determine
             it
             ,
             largely
             answered
             ,
             as
             First
             ,
             Christs
             faithfulness
             compared
             with
             Moses
             ,
             answered
             and
             retorted
             ▪
             and
             thence
             proved
             that
             Christ
             did
             not
             institute
             any
             Form
             of
             Government
             in
             the
             Church
             ,
             because
             he
             gave
             no
             such
             Law
             for
             it
             ,
             as
             Moses
             did
             .
             And
             we
             have
             nothing
             but
             general
             Rules
             which
             are
             appliable
             to
             several
             Forms
             of
             Government
             .
             The
             Office
             of
             Timothy
             and
             Titus
             ,
             What
             it
             proves
             in
             order
             to
             this
             question
             ;
             the
             lawfulness
             of
             Episcopacy
             shewed
             thence
             ,
             but
             not
             the
             necessity
             .
             A
             particular
             form
             how
             far
             necessary
             ,
             as
             Christ
             was
             Governour
             of
             his
             Church
             ;
             the
             Similitudes
             the
             Church
             is
             set
             out
             by
             ,
             prove
             not
             the
             thing
             in
             question
             .
             Nor
             the
             difference
             between
             civil
             and
             Church-Government
             ;
             nor
             Christ
             setting
             Officers
             in
             his
             Church
             ,
             nor
             the
             inconvenience
             of
             the
             Churches
             power
             in
             appointing
             new
             Officers
             .
             Every
             Minister
             hath
             a
             power
             respecting
             the
             Church
             in
             common
             ,
             which
             the
             Church
             may
             determine
             ,
             and
             fix
             the
             bounds
             of
             Episcopacy
             ,
             thence
             proved
             lawful
             .
             The
             argument
             from
             the
             Scriptures
             perfection
             answered
             .
             
               p.
               175
            
          
           
             
             CHAP.
             V.
             
          
           
             WHether
             any
             of
             Christs
             actions
             have
             determined
             the
             Form
             of
             Government
             ?
             All
             Power
             in
             Christs
             hands
             for
             Governing
             the
             Church
             :
             What
             order
             Christ
             took
             in
             order
             thereto
             when
             he
             was
             in
             the
             World.
             Calling
             the
             Apostles
             ,
             the
             first
             action
             respecting
             outward
             Government
             :
             Three
             steps
             of
             the
             Apostles
             calling
             ,
             to
             be
             Disciples
             ;
             in
             their
             first
             mission
             ;
             in
             their
             plenary
             Commission
             .
             Several
             things
             observed
             upon
             them
             pertinent
             to
             our
             purpose
             .
             The
             Name
             and
             Office
             of
             Apostles
             cleared
             ;
             An
             equality
             among
             them
             proved
             during
             our
             Saviours
             life
             .
             Peter
             not
             made
             Monarch
             of
             the
             Church
             by
             Christ.
             The
             pleas
             for
             it
             answered
             .
             The
             Apostles
             Power
             over
             the
             seventy
             Disciples
             considered
             ,
             with
             the
             nature
             and
             quality
             of
             their
             Office
             ,
             
               Matth.
               20.
               25
               ,
               26.
            
             largely
             discussed
             and
             explained
             .
             It
             excludes
             all
             civil
             power
             ;
             but
             makes
             not
             all
             inequality
             in
             Church-Officers
             unlawful
             ▪
             by
             the
             difference
             of
             Apostles
             and
             Pastors
             of
             Churches
             ,
             
               Matth.
               18.
               15
               ,
               16
               ,
               17.
            
             fully
             inquired
             into
             .
             No
             evidence
             for
             any
             one
             Form
             from
             thence
             ▪
             because
             equally
             applyed
             to
             several
             .
             What
             the
             offences
             are
             ,
             there
             spoken
             of
             ?
             What
             the
             Church
             spoken
             to
             ?
             Not
             an
             Ecclesiastical
             Sanhedrin
             among
             the
             Iews
             ,
             nor
             yet
             the
             civil
             Sanhedrin
             ,
             as
             Erastus
             and
             his
             followers
             explain
             it
             :
             nor
             a
             Consistorial
             or
             Congregational
             Church
             under
             the
             Gospel
             ;
             but
             onely
             a
             select
             company
             for
             ending
             private
             differences
             among
             Christians
             .
             
               p.
               200
            
          
           
             CHAP.
             VI.
             
          
           
             THe
             next
             and
             chief
             thing
             pleaded
             for
             determining
             the
             Form
             of
             Church-Government
             ,
             is
             Apostolical
             practice
             ;
             two
             things
             inquired
             into
             concerning
             that
             ;
             what
             it
             was
             ?
             how
             far
             it
             binds
             ?
             The
             Apostles
             invested
             with
             the
             power
             and
             authority
             of
             governing
             the
             whole
             Church
             of
             Christ
             by
             their
             Commission
             ▪
             
               Iohn
               20.
               21.
               
               Matth.
               28.
               19.
               
            
             What
             the
             Apostles
             did
             in
             order
             to
             Church-Government
             before
             Pentecost
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             explained
             .
             No
             division
             of
             Provinces
             made
             among
             the
             Apostles
             then
             ;
             made
             appear
             by
             several
             Arguments
             .
             Whether
             Paul
             and
             Peter
             were
             con●ined
             ,
             one
             to
             the
             circumcision
             ,
             the
             other
             to
             the
             uncircumcision
             ,
             and
             different
             Churches
             erected
             by
             them
             in
             the
             same
             Cities
             ?
             What
             
             course
             the
             Apostles
             took
             in
             setling
             the
             Government
             of
             particular
             Churches
             .
             Largely
             proved
             that
             they
             observed
             the
             customs
             of
             the
             Iewish
             Synagogue
             .
             The
             model
             of
             the
             Synagogue
             Government
             described
             .
             Whether
             peculiar
             Ordination
             for
             the
             Synagogue
             Officers
             ?
             The
             service
             of
             the
             Synagogue
             set
             forth
             ,
             with
             the
             Officers
             belonging
             to
             it
             .
             Grounds
             proving
             that
             the
             Apostles
             copied
             forth
             the
             the
             Synagogue
             modell
             .
             Community
             of
             names
             and
             customs
             between
             Iews
             and
             Christians
             then
             .
             Forming
             Churches
             out
             of
             Synagogues
             :
             Whether
             any
             distinct
             Coetus
             of
             Jewish
             and
             Gentile
             Christians
             in
             the
             same
             Cities
             ?
             Correspondency
             of
             the
             Church
             with
             the
             Synagogue
             ,
             in
             the
             orders
             of
             publick
             Service
             .
             In
             the
             custome
             of
             Ordination
             .
             Ierom
             explained
             .
             The
             power
             of
             Ordination
             ▪
             in
             whom
             it
             lodgeth
             in
             the
             Christian
             Church
             .
             The
             opinions
             of
             Ierom
             and
             Aerins
             considered
             .
             The
             name
             of
             Presbyters
             and
             Bishops
             explained
             .
             Three
             general
             considerations
             touching
             Apostolical
             practice
             .
             1.
             
             That
             we
             cannot
             attain
             to
             such
             a
             certainty
             of
             Apostolical
             practice
             ,
             as
             thereon
             to
             ground
             a
             divine
             right
             .
             The
             uncertainty
             of
             Apostolical
             practice
             as
             to
             us
             fully
             discovered
             ,
             1.
             
             From
             the
             equivalency
             of
             the
             names
             which
             should
             determine
             the
             controversie
             .
             2.
             
             In
             that
             the
             places
             in
             controversie
             may
             without
             incongruity
             be
             understood
             of
             the
             different
             forms
             .
             3.
             
             From
             the
             defectiveness
             ,
             ambiguity
             ,
             partiality
             and
             repugnancy
             of
             the
             Records
             of
             Antiquity
             ,
             which
             should
             inform
             us
             what
             the
             Apostolical
             practice
             was
             .
             These
             fully
             discoursed
             upon
             .
             The
             testimonies
             of
             
               Eusebius
               ,
               Irenaeus
               ,
               Tertullian
               ,
               Hilary
               ,
               Ierom
               ,
            
             and
             Ignatius
             discussed
             ;
             and
             these
             two
             last
             proved
             not
             to
             contradict
             each
             other
             .
             Episcopacy
             owned
             as
             a
             humane
             Instituiion
             by
             the
             sense
             of
             the
             Church
             .
             2.
             
             Consideration
             .
             That
             in
             all
             probability
             the
             Apostles
             did
             not
             observe
             any
             one
             fixed
             course
             of
             settling
             Church
             Government
             ;
             but
             settled
             it
             according
             to
             the
             several
             circumstances
             of
             time
             ,
             places
             ,
             and
             persons
             .
             Several
             things
             premised
             for
             clearing
             it
             .
             This
             Opinion
             ,
             though
             seemingly
             New
             ,
             is
             proved
             at
             large
             to
             be
             most
             consonant
             to
             antiquity
             ,
             by
             the
             several
             Testimonies
             of
             
               Clemens
               Rom.
               Alexandrinus
               ,
               Epiphanius
            
             (
             whose
             Testimony
             is
             corrected
             ,
             explained
             ,
             and
             vindicated
             )
             Hilary
             and
             divers
             others
             .
             This
             Opinion
             of
             great
             consequence
             towards
             our
             ▪
             present
             peace
             .
             No
             foundation
             for
             Lay-Elders
             ,
             either
             in
             Scripture
             or
             Antiquity
             .
             3.
             
             Consideration
             ▪
             Meer
             Apostoli●al
             practice
             ,
             if
             supposed
             ,
             founds
             not
             any
             divine
             right
             ,
             proved
             by
             a
             fourfold
             Argument
             .
             The
             right
             of
             Tithes
             resolved
             upon
             the
             same
             Principles
             
             with
             that
             of
             Church
             Government
             .
             Rites
             and
             Institutions
             Apostolical
             grown
             quite
             out
             of
             use
             among
             the
             several
             contending
             parties
             .
             
               p.
               230.
            
             
          
           
             CHAP.
             VII
             .
          
           
             THE
             Churches
             Polity
             in
             the
             ages
             after
             the
             Apostles
             considered
             .
             Evidences
             thence
             that
             no
             certain
             unalterable
             Form
             of
             Church-Government
             was
             delivered
             to
             them
             .
             1.
             
             Because
             Church
             Power
             did
             inlarge
             as
             the
             Churches
             did
             .
             Whether
             any
             Metropolitan
             Churches
             established
             by
             the
             Apostles
             .
             Seven
             Churches
             of
             Asia
             ,
             whether
             Metropolitical
             ;
             Philippi
             no
             Metropolis
             either
             in
             Civil
             or
             Ecclesiastical
             sense
             .
             Several
             degrees
             of
             inlargement
             of
             Churches
             .
             Churches
             first
             the
             Christians
             in
             whole
             Cities
             ,
             proved
             by
             several
             arguments
             ;
             the
             Eulogiae
             an
             evidence
             of
             it
             .
             Churches
             extended
             into
             the
             neighbour
             territories
             by
             the
             preaching
             there
             of
             City
             Presbyters
             ;
             thence
             comes
             the
             subordination
             between
             them
             .
             Churches
             by
             degrees
             inlarged
             to
             Diocesses
             ;
             from
             thence
             to
             Provinces
             .
             The
             Original
             of
             Metropolitans
             and
             Patriarches
             .
             2.
             
             No
             certain
             Form
             used
             in
             all
             Churches
             .
             Some
             Churches
             without
             Bishops
             ,
             Scots
             ,
             Goths
             .
             Some
             with
             but
             one
             Bishop
             in
             their
             whole
             Countrey
             Scythian
             ,
             Aethiopian
             Churches
             how
             governed
             .
             Many
             Cities
             without
             Bishops
             .
             Diocesses
             much
             altered
             .
             Bishops
             discontinued
             in
             several
             Churches
             for
             many
             years
             .
             3.
             
             Conforming
             Ecclesiastical
             Government
             to
             the
             civil
             in
             the
             extent
             of
             Diocesses
             .
             The
             suburbicarian
             Churches
             what
             .
             Bishops
             answerable
             to
             the
             civil
             Governours
             .
             Churches
             power
             rises
             from
             the
             greatness
             of
             Cities
             .
             4.
             
             Validity
             of
             Ordination
             by
             Presbyters
             in
             places
             where
             Bishops
             were
             .
             The
             case
             of
             Ischyras
             discussed
             ▪
             instances
             given
             of
             Ordination
             by
             Presbyters
             not
             pronounced
             null
             .
             5.
             
             The
             Churches
             prudence
             in
             managing
             its
             affairs
             ,
             by
             the
             several
             Canons
             ,
             Provincial
             Synods
             ,
             
               Codex
               Canonum
               .
               p.
               346
            
          
           
             CHAP.
             VIII
             .
          
           
             AN
             Inquiry
             into
             the
             Iudgement
             of
             Reformed
             Divines
             concerning
             the
             unalterable
             Divine
             Right
             of
             particular
             Forms
             of
             Church-Government
             :
             wherein
             it
             is
             made
             appear
             ,
             that
             the
             most
             
             emine
             nt
             Divines
             of
             the
             Reformation
             did
             never
             conceive
             any
             one
             Form
             necessary
             ;
             manifested
             by
             three
             arguments
             .
             1.
             
             From
             the
             judgment
             of
             those
             who
             make
             the
             Form
             of
             Church-Government
             mutable
             ,
             and
             to
             depend
             upon
             the
             wisdom
             of
             the
             Magistrate
             and
             Church
             .
             This
             cleared
             to
             have
             been
             the
             judgement
             of
             most
             Divines
             of
             the
             Church
             of
             England
             since
             the
             Reformation
             .
             Archbishop
             Cranmers
             judgements
             with
             others
             of
             the
             Reformation
             in
             Edward
             the
             Sixth
             ,
             time
             ,
             now
             first
             published
             from
             his
             authentick
             MS.
             
             The
             same
             ground
             of
             setling
             Episcopacy
             ▪
             in
             Queen
             Elizabeth's
             time
             .
             The
             judgement
             of
             Archbishop
             Whitgift
             ,
             Bishop
             Bridges
             ,
             Dr.
             Loe
             ,
             Mr.
             Hooker
             ,
             largely
             to
             that
             purpose
             ,
             in
             King
             Iames
             his
             time
             .
             The
             Kings
             own
             Opinion
             .
             Dr.
             Sut●●ffe
             .
             Since
             of
             Grakanthorp
             ,
             Mr.
             Hales
             ,
             Mr.
             Chillingworth
             .
             The
             Testimony
             of
             Forraign
             Divines
             to
             the
             same
             purpose
             .
             
               Chemnitius
               ,
               Zanchy
            
             .
             French
             Divines
             ,
             
               Peter
               Moulin
               ,
               Fregevil
               ,
               Blondel
               ,
               Bochartus
               ,
               Amyraldus
               .
            
             Other
             learned
             men
             ,
             Grotius
             ,
             Lord
             Bacon
             ,
             &c.
             2.
             
             Those
             who
             look
             upon
             equality
             as
             the
             Primitive
             Form
             ,
             yet
             judge
             Episcopacy
             lawful
             .
             
               Aug●stane
               Confession
               ,
               Melanchthon
               ,
               Articuli
               Smalcaldici
               .
            
             Prince
             of
             
               Anhalt
               ,
               Hyperius
               ,
               Hemingi●s
            
             :
             The
             practice
             of
             most
             Forraign
             Churches
             .
             Calvin
             and
             Beza
             both
             approving
             Episcopacy
             and
             Diocesan
             Churches
             .
             Salmatius
             ,
             &c.
             3
             :
             Those
             who
             judge
             Episcopacy
             to
             be
             the
             Primitive
             Form
             ,
             yet
             look
             not
             on
             it
             as
             necessary
             .
             Bishop
             
               Iewel
               ,
               Fulk
               ,
               Field
            
             ,
             Bishop
             Downam
             ,
             Bishop
             Bancroft
             ,
             Bishop
             Morton
             ,
             Bishop
             
               Andrews
               ,
               Saravia
               ,
               Francis
               Mason
               ,
            
             and
             others
             .
             The
             Conclusion
             hence
             laid
             in
             Order
             to
             Peace
             .
             Principles
             conducing
             thereto
             .
             1.
             
             Prudence
             must
             be
             used
             in
             Church-Government
             ,
             at
             last
             confessed
             by
             all
             parties
             .
             Independents
             in
             elective
             Synods
             ,
             and
             Church
             Covenants
             ,
             admission
             of
             Members
             ,
             number
             in
             Congregations
             .
             Presbyterians
             in
             Classes
             and
             Synods
             ,
             Lay-Elders
             ,
             &c.
             
             Episcopal
             in
             Diocesses
             ,
             Causes
             ,
             Rites
             ,
             &c.
             2.
             
             That
             Prudence
             best
             ,
             which
             comes
             nearest
             Primitive
             practice
             .
             A
             Presidency
             for
             life
             over
             an
             Ecclesiastical
             Senate
             shewed
             to
             be
             that
             Form
             ;
             in
             order
             to
             it
             .
             Presbyteries
             to
             be
             restored
             .
             Diocesses
             lessened
             .
             Provincial
             Synods
             kept
             twice
             a
             year
             .
             The
             reasonableness
             and
             easiness
             of
             accommodation
             shewed
             .
             The
             whole
             concluded
             .
             
               p.
               383.
               384.
            
             
          
        
      
    
     
       
         
         
         
           A
           Weapon-Salve
           for
           the
           Churches
           Wounds
           :
           OR
           ,
           The
           Divine
           Right
           of
           particular
           Forms
           of
           Government
           in
           the
           Church
           of
           God
           ,
           discussed
           and
           examined
           ,
           according
           to
           the
           Principles
           of
           the
           Law
           of
           Nature
           ,
           the
           Positive
           Laws
           of
           God
           ,
           the
           Practice
           of
           the
           Apostles
           ,
           and
           the
           Primitive
           Church
           :
           and
           the
           Judgement
           of
           Reformed
           Divines
           .
        
         
           
             PART
             I.
             
          
           
             
               CHAP.
               I.
               
            
             
               
                 Things
                 necessary
                 for
                 the
                 Churches
                 Peace
                 ,
                 must
                 be
                 clearly
                 revealed
                 .
                 The
                 Form
                 of
                 Church-Government
                 not
                 so
                 ,
                 as
                 appears
                 by
                 the
                 remaining
                 Controversie
                 about
                 it
                 .
                 An
                 Evidence
                 thence
                 ,
                 that
                 Christ
                 never
                 intended
                 any
                 one
                 Form
                 ,
                 as
                 the
                 only
                 means
                 to
                 Peace
                 in
                 the
                 Church
                 .
                 The
                 Nature
                 of
                 a
                 Divine
                 Right
                 discussed
                 .
                 Right
                 in
                 general
                 either
                 makes
                 things
                 Lawful
                 ,
                 or
                 else
                 Due
                 .
                 For
                 the
                 former
                 ,
                 a
                 Non-prohibition
                 sufficient
                 ;
                 the
                 later
                 ,
                 an
                 Express
                 Command
                 .
                 Duty
                 supposeth
                 Legislation
                 and
                 Promulgation
                 .
                 The
                 Question
                 stated
                 .
                 Nothing
                 binds
                 unalterably
                 but
                 by
                 virtue
                 of
                 a
                 standing
                 Law
                 ,
                 and
                 that
                 two-fold
                 ;
                 The
                 Law
                 of
                 Nature
                 and
                 Positive
                 Laws
                 of
                 God.
                 Three
                 ways
                 to
                 know
                 when
                 Positive
                 Laws
                 are
                 unalterable
                 .
                 The
                 Divine
                 Right
                 arising
                 from
                 Scripture-Examples
                 ,
                 Divine
                 Acts
                 ,
                 and
                 Divine
                 Approbation
                 ,
                 considered
                 .
              
            
             
               HE
               that
               imposeth
               any
               matter
               of
               Opinion
               upon
               the
               
               belief
               of
               others
               ,
               without
               giving
               Evidence
               of
               Reason
               for
               it
               ,
               proportionable
               to
               the
               confidence
               of
               his
               Assertion
               ,
               must
               either
               suppose
               the
               thing
               propounded
               ,
               to
               carry
               such
               unquestionable
               Credentials
               of
               Truth
               and
               Reason
               with
               it
               ,
               that
               none
               who
               know
               what
               
               they
               mean
               can
               deny
               it
               entertainment
               ;
               or
               else
               that
               his
               own
               understanding
               hath
               attained
               to
               so
               great
               perfection
               ,
               as
               to
               have
               authority
               sufficient
               to
               oblige
               all
               others
               to
               follow
               it
               .
               This
               latter
               cannot
               be
               presumed
               among
               any
               who
               have
               asserted
               the
               freedom
               of
               their
               own
               understandings
               ,
               from
               the
               dictates
               of
               an
               Infallible
               Chair
               :
               but
               if
               any
               should
               forget
               themselves
               so
               far
               as
               to
               think
               so
               ,
               there
               needs
               no
               other
               argument
               to
               prove
               them
               not
               to
               be
               Infallible
               in
               their
               Assertions
               ,
               then
               this
               one
               Assertion
               ,
               that
               they
               are
               infallible
               ;
               it
               being
               an
               undoubted
               Evidence
               that
               they
               are
               actually
               deceived
               ▪
               who
               know
               so
               little
               the
               measure
               of
               their
               own
               understandings
               .
               The
               former
               can
               never
               be
               pretended
               in
               any
               thing
               which
               is
               a
               matter
               of
               Controversie
               among
               men
               ,
               who
               have
               not
               wholly
               forgot
               they
               are
               Reasonable
               Creatures
               ,
               by
               their
               bringing
               probable
               arguments
               for
               the
               maintaining
               one
               part
               of
               an
               opinion
               as
               well
               as
               another
               .
               In
               which
               case
               ,
               though
               the
               Arguments
               brought
               be
               not
               convincing
               for
               the
               necessary
               entertaining
               either
               part
               to
               an
               unbiassed
               understanding
               ,
               yet
               the
               difference
               of
               their
               Opinions
               is
               Argument
               sufficient
               ,
               that
               the
               thing
               contended
               for
               is
               not
               so
               clear
               as
               both
               parties
               would
               make
               it
               to
               be
               on
               their
               own
               side
               ;
               and
               if
               it
               be
               not
               a
               thing
               of
               necessity
               to
               salvation
               ,
               it
               gives
               men
               ground
               to
               think
               ,
               that
               a
               final
               decision
               of
               the
               matter
               in
               controversie
               ,
               was
               never
               intended
               as
               a
               necessary
               means
               for
               the
               Peace
               and
               Unity
               of
               the
               Church
               of
               God.
               For
               we
               cannot
               with
               any
               shew
               of
               reason
               imagine
               ,
               that
               our
               Supreme
               Law
               giver
               and
               Saviour
               ,
               who
               hath
               made
               it
               a
               necessary
               duty
               in
               all
               true
               members
               of
               his
               Church
               ,
               to
               endeavour
               after
               the
               Peace
               and
               Unity
               of
               it
               ,
               should
               suspend
               the
               performance
               of
               that
               duty
               upon
               a
               matter
               of
               Opinion
               ,
               which
               when
               men
               have
               used
               their
               utmost
               endeavors
               to
               satisfie
               themselves
               about
               ,
               they
               yet
               find
               ,
               that
               those
               very
               grounds
               which
               they
               are
               most
               inclinable
               to
               build
               their
               Judgements
               upon
               ,
               are
               either
               wholly
               rejected
               by
               others
               ,
               as
               wise
               and
               able
               as
               themselves
               ;
               or
               else
               ,
               it
               may
               be
               ,
               they
               erect
               a
               far
               different
               Fabrick
               upon
               the
               very
               same
               foundations
               .
               It
               is
               no
               ways
               consistent
               with
               the
               Wisdom
               of
               Christ
               in
               founding
               his
               Church
               ,
               and
               providing
               for
               the
               Peace
               and
               Settlement
               of
               it
               ,
               to
               leave
               it
               at
               the
               mercy
               of
               mens
               private
               judgments
               ,
               and
               apprehensions
               of
               things
               ,
               than
               which
               nothing
               more
               uncertain
               ,
               and
               thereby
               make
               it
               to
               depend
               upon
               a
               condition
               never
               like
               to
               be
               attained
               in
               this
               world
               ,
               which
               is
               the
               agreement
               and
               Uniformity
               of
               mens
               Opinions
               .
               
               For
               as
               long
               as
               mens
               faces
               differ
               ,
               their
               judgements
               will.
               And
               until
               there
               be
               an
               
                 Intellectus
                 Averroisticus
              
               ,
               the
               same
               understanding
               in
               all
               persons
               ,
               we
               have
               little
               ground
               to
               hope
               for
               such
               an
               Universal
               Harmony
               in
               the
               Intellectual
               World
               ;
               and
               yet
               even
               then
               the
               Soul
               might
               pass
               a
               different
               judgement
               upon
               the
               colours
               of
               things
               ,
               according
               to
               the
               different
               tincture
               of
               the
               several
               Optick-Glasses
               in
               particular
               bodies
               ,
               which
               it
               takes
               a
               prospect
               of
               things
               through
               .
               Reason
               and
               Experience
               then
               give
               us
               little
               hopes
               of
               any
               peace
               in
               the
               Church
               ,
               if
               the
               unity
               of
               mens
               judgements
               be
               supposed
               the
               condition
               of
               it
               :
               the
               next
               inquiry
               then
               is
               ,
               how
               the
               Peace
               of
               the
               Church
               shall
               be
               attained
               or
               preserved
               ,
               when
               men
               are
               under
               such
               different
               perswasions
               ;
               especially
               if
               they
               respect
               the
               means
               ,
               in
               order
               to
               a
               Peace
               and
               Settlement
               .
               For
               the
               ways
               to
               Peace
               ,
               like
               the
               fertile
               soils
               of
               Greece
               ,
               have
               been
               oft-times
               the
               occasion
               of
               the
               greatest
               quarrels
               .
               And
               no
               sickness
               is
               so
               dangerous
               as
               that
               when
               men
               are
               sick
               of
               their
               remedy
               ,
               and
               nauseate
               that
               most
               which
               tends
               to
               their
               recovery
               .
               But
               while
               Physitians
               quarrel
               about
               the
               Method
               of
               Cure
               ,
               the
               Patient
               languisheth
               under
               their
               hands
               ;
               and
               when
               men
               increase
               Contentions
               in
               the
               behalf
               of
               Peace
               ,
               while
               they
               seem
               to
               Court
               it
               ,
               they
               destroy
               it
               .
               The
               only
               way
               left
               for
               the
               Churches
               Settlement
               and
               Peace
               under
               such
               variety
               of
               apprehensions
               concerning
               the
               Means
               and
               Method
               ,
               in
               order
               to
               it
               ,
               is
               to
               pitch
               upon
               such
               a
               foundation
               ,
               if
               possible
               to
               be
               found
               out
               ,
               whereon
               the
               different
               Parties
               retaining
               their
               private
               apprehensions
               ,
               may
               yet
               be
               agreed
               to
               carry
               on
               the
               same
               work
               in
               common
               ,
               in
               order
               to
               the
               Peace
               and
               Tranquillity
               of
               the
               Church
               of
               God.
               Which
               cannot
               be
               by
               leaving
               all
               absolutely
               to
               follow
               their
               own
               ways
               ;
               for
               that
               were
               to
               build
               a
               Babel
               instead
               of
               
                 Salem
                 ,
                 Confusion
              
               instead
               of
               Peace
               ;
               it
               must
               be
               then
               by
               convincing
               men
               ,
               that
               neither
               of
               those
               ways
               to
               peace
               and
               order
               ,
               which
               they
               contend
               about
               ,
               is
               necessary
               by
               way
               of
               Divine
               Command
               ,
               (
               though
               some
               be
               as
               a
               means
               to
               an
               end
               )
               but
               which
               particular
               way
               or
               form
               it
               must
               be
               ,
               is
               wholly
               left
               to
               the
               prudence
               of
               those
               in
               whose
               Power
               and
               Trust
               it
               is
               to
               see
               the
               Peace
               of
               the
               Church
               be
               secured
               on
               lasting
               Foundations
               .
               How
               neerly
               this
               concerns
               the
               present
               Debate
               about
               the
               Government
               of
               the
               Church
               ,
               any
               one
               may
               quickly
               discern
               .
               The
               main
               Plea
               for
               Forms
               of
               Government
               in
               the
               Church
               ,
               is
               their
               
               necessity
               ,
               in
               order
               to
               its
               Peace
               and
               Order
               ,
               and
               yet
               nothing
               hath
               produced
               more
               disorder
               and
               confusion
               then
               our
               Disputes
               about
               it
               have
               done
               .
               And
               our
               sad
               experience
               still
               tells
               us
               ,
               that
               ,
               after
               all
               our
               Debates
               ,
               and
               the
               Evidences
               brought
               on
               either
               side
               ,
               men
               yet
               continue
               under
               very
               different
               apprehensions
               concerning
               it
               .
               But
               if
               we
               more
               strictly
               enquire
               into
               the
               causes
               of
               the
               great
               Distances
               and
               Animosities
               which
               have
               risen
               upon
               this
               Controversie
               ,
               we
               shall
               find
               it
               hath
               not
               been
               so
               much
               the
               difference
               of
               Judgements
               concerning
               the
               Primitive
               Form
               of
               Government
               ,
               which
               hath
               divided
               men
               so
               much
               from
               one
               another
               ,
               as
               the
               prevalency
               of
               Faction
               and
               Interest
               in
               those
               whose
               Revenues
               have
               come
               from
               the
               Rents
               of
               the
               Church
               ,
               and
               among
               others
               of
               greater
               Integrity
               it
               hath
               been
               the
               Principle
               or
               Hypothesis
               which
               men
               are
               apt
               to
               take
               for
               granted
               ,
               without
               proving
               it
               ;
               viz.
               that
               it
               is
               in
               no
               case
               lawful
               to
               vary
               from
               that
               Form
               ,
               which
               by
               obscure
               and
               uncertain
               conjectures
               ,
               they
               conceive
               to
               have
               been
               the
               Primitive
               Practice
               .
               For
               hereby
               men
               look
               upon
               themselves
               as
               obliged
               by
               an
               unalterable
               Law
               ,
               to
               endeavour
               the
               Establishment
               of
               that
               Idea
               of
               Government
               ,
               which
               oft-times
               Affection
               and
               Interest
               ,
               more
               then
               Reason
               and
               Judgement
               ,
               hath
               formed
               within
               them
               ;
               and
               so
               likewise
               bound
               to
               over
               throw
               any
               other
               Form
               not
               suitable
               to
               those
               Correspondencies
               which
               they
               are
               already
               engaged
               to
               maintain
               .
               If
               this
               then
               were
               the
               Cause
               of
               the
               Wounds
               and
               Breaches
               this
               day
               among
               us
               ,
               the
               most
               successful
               Weapon-salve
               to
               heal
               them
               ,
               will
               be
               ,
               to
               anoint
               the
               Sword
               which
               hath
               given
               the
               Wound
               ,
               by
               a
               seasonable
               inquiry
               into
               the
               Nature
               and
               Obligation
               of
               particular
               Forms
               of
               Government
               in
               the
               Church
               .
               The
               main
               Subject
               then
               of
               our
               present
               Debate
               will
               be
               ,
               Whether
               any
               one
               particular
               Form
               of
               Church
               Government
               be
               setled
               upon
               an
               unalterable
               Divine
               Right
               ;
               by
               virtue
               whereof
               all
               Churches
               are
               bound
               perpetually
               to
               observe
               that
               Individual
               Form
               ?
               or
               ,
               whether
               it
               be
               left
               to
               the
               Prudence
               of
               every
               particular
               Church
               to
               agree
               upon
               that
               Form
               of
               Government
               which
               it
               judgeth
               most
               conducible
               within
               its
               self
               to
               attain
               the
               end
               of
               Government
               ,
               the
               Peace
               ,
               Order
               ,
               Tranquillity
               ,
               and
               Settlement
               of
               the
               Church
               .
               If
               this
               latter
               be
               made
               fully
               appear
               ,
               it
               is
               then
               evident
               that
               ,
               however
               mens
               judgements
               may
               differ
               concerning
               the
               Primitive
               Form
               of
               Government
               ,
               there
               is
               yet
               a
               sure
               ground
               for
               
               men
               to
               proceed
               on
               in
               order
               to
               the
               Churches
               Peace
               .
               Which
               one
               Consideration
               will
               be
               motive
               sufficient
               to
               justifie
               an
               attempt
               of
               this
               Nature
               ,
               it
               being
               a
               Design
               of
               so
               great
               Importance
               ,
               as
               the
               recovery
               of
               an
               advantagious
               piece
               of
               ground
               ,
               whereon
               Different
               Parties
               may
               with
               safety
               not
               only
               treat
               ,
               but
               agree
               in
               order
               to
               a
               speedy
               Accommodation
               .
            
             
               We
               come
               therefore
               closely
               to
               the
               business
               in
               hand
               ,
               and
               ,
               for
               
               the
               better
               clearing
               of
               our
               passage
               ,
               we
               shall
               first
               discuss
               the
               Nature
               of
               a
               Divine
               Right
               ,
               and
               shew
               whereon
               an
               unalterable
               Divine
               Right
               must
               be
               founded
               ,
               and
               then
               proceed
               to
               shew
               how
               far
               any
               Form
               of
               Government
               in
               the
               Church
               is
               setled
               upon
               such
               a
               Right
               .
               Right
               in
               the
               general
               is
               a
               relative
               thing
               ,
               and
               the
               signification
               
               and
               import
               of
               it
               must
               be
               taken
               from
               the
               respect
               it
               bears
               to
               the
               Law
               which
               gives
               it
               .
               For
               although
               in
               common
               acception
               it
               be
               often
               understood
               to
               be
               the
               same
               with
               the
               Law
               its
               self
               ,
               as
               it
               is
               the
               rule
               of
               actions
               (
               in
               which
               sense
               
                 Ius
                 naturae
                 ,
                 gentium
                 ,
                 civile
                 ,
              
               is
               taken
               for
               the
               several
               Laws
               of
               Nature
               ,
               Nations
               ,
               and
               particular
               States
               )
               yet
               I
               say
               Ius
               ,
               and
               so
               Right
               ,
               is
               properly
               something
               accruing
               to
               a
               person
               by
               virtue
               of
               that
               Law
               which
               is
               made
               ,
               and
               so
               
                 jus
                 naturae
              
               is
               that
               right
               which
               every
               man
               is
               invested
               in
               by
               the
               Law
               of
               Nature
               ,
               which
               is
               properly
               
                 jus
                 personae
              
               ,
               and
               is
               by
               some
               call'd
               
                 jus
                 activum
              
               ,
               which
               is
               defined
               by
               Grotius
               to
               be
               
                 Qualitas
                 moralis
                 personae
                 competens
                 ad
                 aliquid
                 juste
                 habendum
                 aut
                 agendum
                 ▪
              
               by
               Lessius
               to
               be
               
                 Potestas
                 Legitima
                 ad
                 rem
                 aliquam
              
               
               
                 obtinendam
                 ,
                 &c.
              
               
               So
               that
               by
               these
               descriptions
               ,
               Right
               is
               that
               Power
               which
               a
               man
               hath
               by
               Law
               to
               do
               ,
               have
               ,
               or
               obtain
               any
               thing
               .
               But
               the
               most
               full
               description
               of
               it
               is
               given
               by
               Martinius
               ,
               that
               it
               is
               
                 adhaerens
                 personae
                 necessitas
                 vel
                 potestas
                 recta
                 ad
                 aliquid
                 agendum
                 ,
                 omittendum
                 ,
                 aut
                 permittendum
                 ,
              
               that
               whereby
               any
               person
               lies
               under
               a
               necessity
               of
               doing
               ,
               omitting
               or
               suffering
               a
               thing
               to
               be
               ,
               or
               else
               hath
               a
               lawful
               authority
               of
               doing
               ,
               &c.
               
               For
               we
               are
               to
               consider
               that
               there
               is
               a
               two-fold
               Right
               ,
               either
               such
               whereby
               a
               man
               hath
               Liberty
               and
               Freedom
               by
               the
               Law
               to
               do
               any
               thing
               ;
               or
               such
               whereby
               it
               becomes
               a
               mans
               necessary
               duty
               to
               do
               any
               thing
               .
               The
               opening
               of
               the
               difference
               
               of
               these
               two
               ,
               and
               the
               different
               influences
               they
               have
               upon
               persons
               and
               things
               ,
               is
               very
               useful
               to
               our
               present
               purpose
               :
               Ius
               then
               is
               first
               that
               which
               is
               justum
               ;
               so
               
                 Isidore
                 ,
                 Ius
                 dictum
                 quia
                 justum
                 est
                 .
              
               So
               what
               ever
               is
               just
               ,
               men
               have
               right
               to
               do
               it
               :
               
               Now
               a
               thing
               may
               be
               said
               to
               be
               just
               either
               more
               generally
               ,
               as
               it
               signifies
               any
               thing
               which
               is
               lawful
               ,
               or
               in
               a
               more
               restrained
               sense
               ,
               when
               it
               implies
               something
               that
               is
               equal
               and
               due
               to
               another
               .
               So
               Aristotle
               distributes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               into
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               The
               former
               sense
               of
               it
               is
               here
               only
               pertinent
               ,
               as
               it
               implies
               any
               thing
               which
               may
               be
               done
               according
               to
               Law
               ,
               that
               is
               ,
               done
               jure
               ,
               because
               a
               man
               hath
               right
               to
               do
               it
               .
               In
               order
               to
               this
               we
               are
               to
               observe
               ,
               that
               an
               express
               Positive
               Command
               is
               not
               necessary
               to
               make
               a
               thing
               lawful
               ,
               but
               a
               non-prohibition
               by
               a
               Law
               is
               sufficient
               for
               that
               .
               For
               it
               being
               the
               Nature
               of
               Laws
               to
               bound
               up
               mens
               Rights
               ,
               what
               is
               not
               forbidden
               by
               the
               Law
               is
               thereby
               supposed
               to
               be
               left
               in
               mens
               power
               still
               to
               do
               it
               .
               So
               that
               it
               is
               to
               little
               purpose
               for
               men
               to
               seek
               for
               Positive
               Commands
               for
               every
               particular
               action
               to
               make
               it
               lawful
               ;
               it
               sufficeth
               to
               make
               any
               action
               lawful
               ,
               if
               there
               be
               no
               Bar
               made
               by
               any
               direct
               or
               consequential
               prohibition
               ;
               unless
               it
               be
               in
               such
               things
               whose
               lawfulness
               and
               goodness
               depend
               upon
               a
               meer
               Positive
               Command
               .
               For
               in
               those
               things
               which
               are
               therefore
               only
               good
               ,
               because
               commanded
               ,
               a
               Command
               is
               necessary
               to
               make
               them
               lawful
               ,
               as
               in
               immediate
               positive
               acts
               of
               Worship
               towards
               God
               ;
               in
               which
               nothing
               is
               lawful
               any
               further
               then
               it
               is
               founded
               upon
               a
               Divine
               Command
               .
               I
               speak
               not
               of
               Circumstances
               belonging
               to
               the
               Acts
               of
               Worship
               ,
               but
               whatever
               is
               looked
               upon
               as
               a
               part
               of
               Divine
               Worship
               ,
               if
               it
               be
               not
               commanded
               by
               God
               himself
               ,
               it
               is
               no
               ways
               acceptable
               to
               him
               ,
               and
               therefore
               not
               lawful
               .
               
               So
               our
               Saviour
               cites
               that
               out
               of
               the
               Prophet
               ▪
               
                 In
                 vain
                 do
                 they
                 worship
                 me
                 ,
                 teaching
                 for
                 Doctrines
                 the
                 commandments
                 of
                 men
                 ,
              
               which
               the
               Chaldee
               Paraphrast
               and
               Syriack
               version
               render
               thus
               ,
               
                 Reverentia
                 quam
                 mihi
                 exhibent
                 est
                 ex
                 praecepto
                 &
                 documento
                 humano
                 ,
              
               plainly
               imputing
               the
               reason
               of
               Gods
               rejecting
               their
               worship
               ,
               to
               the
               want
               of
               a
               Divine
               Command
               for
               
               what
               they
               did
               .
               And
               therefore
               Tertullian
               condemns
               all
               those
               things
               to
               be
               
                 vacuae
                 observationis
                 &
                 superstitioni
                 deputanda
              
               ,
               as
               superstitious
               ,
               which
               are
               done
               
                 sine
                 ulli●s
                 Dominici
                 a●t
                 Apostolici
                 praecepti
                 autoritate
                 ,
                 without
                 the
                 Warrant
                 of
                 Divine
                 Command
                 .
              
               Although
               even
               here
               we
               may
               say
               too
               ,
               that
               it
               is
               not
               meerly
               the
               want
               of
               a
               Divine
               Precept
               which
               makes
               any
               part
               of
               Divine
               Worship
               uncommanded
               by
               God
               unlawful
               ,
               but
               the
               General
               Prohibition
               ,
               that
               nothing
               should
               be
               done
               in
               the
               immediate
               
               Worship
               of
               God
               ,
               but
               what
               we
               have
               a
               Divine
               Command
               for
               .
               However
               ,
               in
               matters
               of
               meer
               Dece●cy
               and
               Order
               in
               the
               Church
               of
               God
               ,
               or
               in
               any
               other
               civil
               action
               of
               the
               lives
               of
               men
               ,
               it
               is
               enough
               to
               make
               things
               lawful
               ,
               if
               they
               are
               not
               forbidden
               .
               But
               against
               this
               ,
               that
               a
               Non-prohibition
               is
               warrant
               enough
               to
               make
               any
               thing
               lawful
               ,
               this
               Objection
               will
               be
               soon
               leavied
               ,
               that
               it
               is
               an
               Argument
               
                 ab
                 authoritate
                 negativè
              
               ,
               and
               therefore
               is
               of
               no
               force
               :
               To
               which
               I
               answer
               ▪
               that
               the
               Rule
               ,
               if
               taken
               without
               limitation
               ,
               upon
               which
               this
               Objection
               is
               founded
               ,
               is
               not
               true
               ;
               for
               although
               an
               Argument
               
                 ab
                 authoritate
                 negativè
              
               ,
               as
               to
               matter
               of
               Fact
               avails
               not
               ,
               yet
               the
               Negative
               ,
               from
               Authority
               ,
               as
               to
               matter
               of
               Law
               and
               Command
               ,
               is
               of
               great
               force
               and
               strength
               .
               I
               grant
               the
               Argument
               holds
               not
               here
               ;
               we
               do
               not
               read
               that
               ever
               Christ
               or
               his
               Apostles
               did
               such
               a
               thing
               ,
               therefore
               it
               is
               not
               to
               be
               done
               ;
               but
               this
               ,
               we
               read
               of
               no
               Law
               or
               Precept
               commanding
               us
               to
               do
               it
               ,
               therefore
               it
               is
               not
               unlawful
               not
               to
               do
               it
               ;
               and
               we
               read
               of
               no
               Prohibition
               forbidding
               us
               to
               do
               it
               ,
               therefore
               it
               may
               be
               lawfully
               done
               ;
               this
               holds
               true
               and
               good
               ,
               and
               that
               upon
               this
               two-fold
               Reason
               .
               First
               ,
               From
               Gods
               Intention
               in
               making
               known
               his
               Will
               ;
               which
               was
               not
               to
               record
               every
               particular
               fact
               done
               by
               himself
               ,
               or
               Christ
               ,
               or
               his
               Apostles
               ,
               but
               it
               was
               to
               lay
               down
               those
               general
               and
               standing
               Laws
               ,
               whereby
               his
               Church
               in
               all
               Ages
               should
               be
               guided
               and
               ruled
               :
               And
               in
               order
               to
               a
               perpetual
               obligation
               upon
               the
               Consciences
               ,
               there
               must
               be
               a
               sufficient
               promulgation
               of
               those
               Laws
               which
               must
               bind
               men
               .
               Thus
               in
               the
               case
               of
               Infant-Baptism
               ,
               it
               is
               a
               very
               weak
               unconcluding
               Argument
               to
               say
               that
               Infants
               must
               not
               be
               baptized
               ,
               because
               we
               never
               read
               that
               Christ
               or
               his
               Apostles
               did
               it
               ;
               for
               this
               is
               a
               Negative
               in
               matter
               of
               Fact
               ;
               but
               on
               the
               other
               side
               ,
               it
               is
               an
               Evidence
               that
               Infants
               are
               not
               to
               be
               excluded
               from
               Baptism
               ,
               because
               there
               is
               no
               Divine
               Law
               which
               doth
               prohibit
               their
               admission
               into
               the
               Church
               by
               it
               ;
               for
               this
               is
               the
               Negative
               of
               a
               Law
               ;
               and
               if
               it
               had
               been
               Christs
               intention
               to
               have
               excluded
               any
               from
               admission
               into
               the
               Church
               ,
               who
               were
               admitted
               before
               as
               Insants
               were
               ,
               there
               must
               have
               been
               some
               positive
               Law
               whereby
               such
               an
               Intention
               of
               Christ
               should
               have
               been
               expressed
               ;
               For
               nothing
               can
               make
               that
               unlawful
               which
               was
               a
               duty
               before
               ,
               but
               a
               direct
               and
               express
               Prohibition
               from
               the
               Legislator
               himself
               ▪
               
               who
               alone
               hath
               power
               to
               re●cind
               as
               well
               as
               to
               make
               Laws
               .
               And
               therefore
               Antipaedobaptists
               must
               ,
               instead
               of
               requiring
               a
               Positive
               Command
               for
               baptizing
               Infants
               ,
               themselves
               produce
               an
               express
               Prohibition
               excluding
               them
               ,
               or
               there
               can
               be
               no
               appearance
               of
               Reason
               given
               ,
               why
               the
               Gospel
               should
               exclude
               any
               from
               those
               priviledges
               ,
               which
               the
               Law
               admitted
               them
               to
               .
               Secondly
               ,
               I
               argue
               from
               the
               intention
               and
               end
               of
               Laws
               ,
               which
               is
               to
               circumscribe
               and
               restrain
               the
               Natural
               Liberty
               of
               man
               ,
               by
               binding
               him
               to
               the
               observation
               of
               some
               particular
               Precepts
               .
               And
               therefore
               where
               there
               is
               not
               a
               particular
               Command
               and
               Prohibition
               ,
               it
               is
               in
               Nature
               and
               Reason
               supposed
               that
               men
               are
               left
               to
               their
               Natural
               freedom
               ;
               as
               is
               plain
               in
               Positive
               Humane
               Laws
               ;
               wherein
               men
               by
               compact
               and
               agreement
               for
               their
               mutual
               good
               in
               Societies
               ,
               were
               willing
               to
               restrain
               themselves
               from
               those
               things
               which
               should
               prejudice
               the
               good
               of
               the
               Community
               ;
               this
               being
               the
               ground
               of
               mens
               first
               inclosing
               their
               Rights
               and
               common
               Priviledges
               ,
               it
               must
               be
               supposed
               ,
               that
               what
               is
               not
               so
               inclosed
               ,
               is
               left
               common
               to
               all
               as
               their
               just
               Right
               and
               Priviledge
               still
               .
               So
               it
               is
               in
               Divine
               Positive
               Laws
               ,
               God
               intending
               to
               bring
               some
               of
               Mankind
               to
               happiness
               ,
               by
               conditions
               of
               his
               own
               appointing
               ,
               hath
               laid
               down
               many
               Positive
               Precepts
               ,
               binding
               men
               to
               the
               practise
               of
               those
               things
               as
               duties
               which
               are
               commanded
               by
               him
               .
               But
               where
               we
               find
               no
               Command
               for
               performance
               ,
               we
               cannot
               look
               upon
               that
               as
               an
               immediate
               duty
               ,
               because
               of
               the
               necessary
               relation
               between
               Duty
               and
               Law
               ;
               and
               so
               where
               we
               find
               no
               Prohibition
               ,
               there
               we
               can
               have
               no
               ground
               to
               think
               that
               men
               are
               debarred
               from
               the
               liberty
               of
               doing
               things
               not
               forbidden
               .
               For
               as
               we
               say
               of
               Exceptions
               ,
               as
               to
               General
               Laws
               and
               Rules
               ,
               that
               an
               Exception
               expressed
               
                 firmat
                 regulam
                 in
                 non
                 exceptis
              
               ,
               makes
               the
               Rule
               stronger
               in
               things
               not
               expressed
               as
               excepted
               ;
               so
               it
               is
               as
               to
               Divine
               Prohibitions
               ;
               as
               to
               the
               Positives
               ,
               that
               those
               Prohibitions
               we
               read
               in
               Scripture
               make
               other
               things
               not-prohibited
               to
               be
               therefore
               lawful
               ,
               because
               not
               expresly
               forbidden
               .
               As
               Gods
               forbidding
               Adam
               to
               taste
               of
               the
               fruit
               of
               one
               Tree
               ,
               did
               give
               him
               a
               liberty
               to
               taste
               of
               all
               the
               rest
               .
               Indeed
               ,
               had
               not
               God
               at
               all
               revealed
               his
               Will
               and
               Laws
               to
               us
               by
               his
               Word
               ,
               there
               might
               have
               been
               some
               Plea
               why
               men
               should
               have
               waited
               for
               particular
               Revelations
               to
               dictate
               the
               goodness
               or
               evil
               of
               particular
               actions
               ,
               not
               
               determined
               by
               the
               law
               of
               nature
               ;
               but
               since
               God
               hath
               revealed
               his
               will
               ,
               there
               can
               be
               no
               reason
               given
               why
               those
               things
               should
               not
               be
               lawful
               to
               do
               ,
               which
               God
               hath
               not
               thought
               fit
               to
               forbid
               men
               the
               doing
               of
               .
               Further
               we
               are
               to
               observe
               ,
               that
               in
               these
               things
               which
               are
               thus
               undetermined
               in
               reference
               to
               an
               obligation
               to
               duty
               ,
               but
               left
               to
               our
               natural
               liberty
               as
               things
               lawful
               ,
               the
               contrary
               to
               that
               which
               is
               thus
               lawful
               ,
               is
               not
               thereby
               made
               unlawful
               .
               But
               both
               parts
               are
               left
               in
               mens
               power
               to
               do
               ,
               or
               not
               to
               do
               them
               ;
               as
               is
               evident
               in
               all
               those
               things
               which
               carry
               a
               general
               equity
               with
               them
               ,
               and
               are
               therefore
               consonant
               to
               the
               Law
               of
               Nature
               ,
               but
               have
               no
               particular
               obligation
               ,
               as
               not
               flowing
               immediately
               from
               any
               dictate
               of
               the
               natural
               Law.
               Thus
               community
               of
               goods
               is
               lawful
               by
               the
               law
               and
               principles
               of
               nature
               ;
               yet
               every
               man
               hath
               a
               lawful
               right
               to
               his
               goods
               by
               dominion
               and
               propriety
               .
               And
               in
               a
               state
               of
               Community
               it
               was
               the
               right
               of
               every
               man
               to
               impropriate
               upon
               a
               just
               equality
               ,
               supposing
               a
               preceding
               compact
               and
               mutual
               agreement
               .
               Whence
               it
               is
               that
               some
               of
               the
               School-men
               say
               ,
               that
               although
               the
               Law
               of
               Nature
               be
               immutable
               ,
               as
               to
               its
               precepts
               and
               prohibitions
               ,
               yet
               not
               as
               to
               its
               demonstrations
               (
               as
               they
               call
               them
               ;
               )
               as
               ,
               
                 Do
                 as
                 you
                 would
                 be
                 done
                 to
                 ,
              
               binds
               always
               indispensably
               ;
               but
               ,
               
                 that
                 in
                 a
                 state
                 of
                 nature
                 all
                 things
                 are
                 common
                 to
                 all
                 ,
              
               This
               is
               true
               ,
               but
               it
               binds
               not
               men
               to
               the
               necessary
               observance
               
               of
               it
               .
               These
               which
               they
               call
               Demonstrations
               are
               only
               such
               things
               as
               are
               agreeable
               to
               nature
               ,
               but
               not
               particularly
               commanded
               by
               any
               indispensable
               precept
               of
               it
               .
               Thus
               likewise
               it
               is
               agreeable
               to
               nature
               ,
               that
               the
               next
               of
               the
               kindred
               should
               be
               heir
               to
               him
               who
               dies
               intestate
               ;
               but
               he
               may
               lawfully
               wave
               his
               interest
               if
               he
               please
               .
               Now
               to
               apply
               this
               to
               our
               present
               case
               ;
               According
               to
               this
               sense
               of
               jus
               for
               that
               which
               is
               lawful
               ,
               those
               things
               may
               be
               said
               to
               be
               
                 jure
                 divino
              
               ,
               which
               are
               not
               determined
               one
               way
               or
               other
               by
               any
               positive
               Law
               of
               God
               ,
               but
               are
               left
               wholly
               ,
               as
               things
               lawful
               ,
               to
               the
               prudence
               of
               men
               to
               determine
               them
               ,
               in
               a
               way
               agreeable
               to
               natural
               light
               ,
               and
               the
               general
               Rules
               of
               the
               Word
               of
               God.
               In
               which
               sense
               I
               assert
               any
               particular
               form
               of
               Government
               agreed
               on
               by
               the
               Governours
               of
               the
               Church
               ,
               consonant
               to
               the
               general
               Rules
               of
               Scripture
               ,
               to
               be
               by
               Divine
               Right
               ,
               
                 i.
                 e.
              
               God
               by
               his
               own
               Laws
               hath
               given
               men
               a
               power
               and
               liberty
               to
               determine
               the
               particular
               
               form
               of
               Church-Government
               among
               them
               .
               And
               hence
               it
               may
               appear
               ,
               that
               though
               one
               form
               of
               Government
               be
               agreeable
               to
               the
               Word
               ,
               it
               doth
               not
               follow
               that
               another
               is
               not
               ;
               or
               ,
               because
               one
               is
               lawful
               ,
               another
               is
               unlawful
               :
               but
               one
               form
               may
               be
               more
               agreeable
               to
               some
               parts
               ,
               places
               ,
               people
               and
               times
               ,
               then
               others
               are
               .
               In
               which
               case
               that
               form
               of
               Government
               is
               to
               be
               setled
               which
               is
               most
               agreeable
               to
               the
               present
               state
               of
               a
               place
               ,
               and
               is
               most
               advantagiously
               conducible
               to
               the
               promoting
               the
               ends
               of
               Church-Government
               in
               that
               place
               or
               Nation
               .
               I
               conclude
               then
               according
               to
               this
               sense
               of
               jus
               ,
               that
               the
               
                 Ratio
                 regiminis
                 Ecclesiastici
              
               is
               
                 juris
                 divini
                 naturalis
              
               ,
               that
               is
               ,
               that
               the
               reason
               of
               Church-Government
               is
               immutable
               ,
               and
               holds
               in
               all
               times
               and
               places
               ,
               which
               is
               the
               preservation
               of
               the
               peace
               and
               unity
               of
               the
               Church
               ;
               but
               the
               
                 modus
                 regiminis
                 Ecclesiastici
              
               ,
               the
               particular
               form
               of
               that
               Government
               is
               
                 juris
                 divini
                 permissivi
              
               ,
               that
               both
               the
               Laws
               of
               God
               and
               Nature
               have
               left
               it
               to
               the
               Prudence
               of
               particular
               Churches
               to
               determine
               it
               .
               This
               may
               be
               cleared
               by
               a
               parallel
               Instance
               .
               The
               reason
               and
               the
               Science
               of
               Physick
               is
               immutable
               ,
               but
               the
               particular
               prescriptions
               of
               that
               Science
               are
               much
               varied
               ,
               according
               to
               the
               different
               tempers
               of
               Patients
               .
               And
               the
               very
               same
               reason
               in
               Physick
               which
               prescribes
               one
               sort
               of
               Physick
               to
               one
               ,
               doth
               prescribe
               a
               different
               sort
               to
               another
               ,
               because
               the
               temper
               or
               disease
               of
               the
               one
               calls
               for
               a
               different
               method
               of
               cure
               ;
               yet
               the
               ground
               and
               end
               of
               both
               prescriptions
               was
               the
               very
               same
               ,
               to
               recover
               the
               Patient
               from
               his
               distemper
               .
               So
               I
               say
               in
               our
               present
               case
               ;
               the
               ground
               and
               reason
               of
               Government
               in
               the
               Church
               is
               unalterable
               
                 by
                 divine
                 right
              
               ;
               yea
               ,
               and
               that
               very
               reason
               which
               determines
               the
               particular
               forms
               :
               but
               yet
               ,
               these
               particular
               forms
               flowing
               from
               that
               immutable
               reason
               ,
               may
               be
               very
               different
               in
               themselves
               ,
               and
               may
               alter
               according
               to
               the
               several
               circumstances
               of
               times
               ,
               and
               places
               ,
               and
               persons
               ,
               for
               the
               more
               commodious
               advancing
               the
               main
               end
               of
               Government
               .
               As
               in
               morality
               there
               can
               be
               but
               one
               thing
               to
               a
               man
               
                 in
                 genere
                 summi
                 boni
              
               ,
               as
               the
               chief
               good
               ,
               
                 quò
                 tendit
                 &
                 in
                 quod
                 dirigit
                 aroum
              
               —
               to
               which
               he
               refers
               all
               other
               things
               ;
               yet
               there
               may
               be
               many
               things
               
                 in
                 genere
                 boni
                 conducentis
              
               ,
               as
               means
               in
               order
               to
               attaining
               that
               end
               .
               So
               though
               Church-Government
               vary
               not
               as
               to
               the
               ground
               ,
               end
               ,
               and
               reason
               of
               it
               ;
               yet
               it
               may
               ,
               as
               to
               the
               particular
               forms
               of
               it
               :
               
               As
               is
               further
               evident
               ,
               as
               to
               forms
               of
               Civil
               Government
               :
               though
               the
               end
               of
               all
               be
               the
               same
               ;
               yet
               Monarchy
               ,
               Aristocracy
               ,
               and
               Democracy
               ,
               are
               in
               themselves
               lawful
               means
               for
               the
               attaining
               the
               same
               common
               end
               .
               And
               as
               Alensis
               determines
               it
               ,
               in
               the
               case
               of
               Community
               of
               goods
               by
               the
               Law
               of
               Nature
               ,
               that
               the
               same
               reason
               of
               the
               Law
               of
               Nature
               which
               did
               dictate
               Community
               of
               goods
               to
               be
               most
               suitable
               to
               man
               in
               the
               state
               of
               Innocency
               ,
               did
               in
               his
               faln
               estate
               prescribe
               a
               propriety
               of
               goods
               ,
               as
               most
               agreeable
               to
               it
               ;
               so
               that
               herein
               the
               
                 modus
                 observanti●●
              
               dissered
               ,
               but
               the
               
                 ratio
                 praecepti
              
               was
               the
               same
               still
               ;
               which
               was
               mans
               comfortable
               enjoyment
               of
               the
               Accommodations
               of
               life
               :
               which
               in
               Innocency
               might
               have
               been
               best
               done
               by
               Community
               ;
               but
               in
               mans
               degenerate
               condition
               ,
               must
               be
               by
               a
               Propriety
               .
               So
               the
               same
               reason
               of
               Church-Government
               may
               call
               for
               an
               Equality
               in
               the
               persons
               ,
               acting
               as
               Governours
               of
               the
               Church
               in
               one
               place
               ,
               which
               may
               call
               for
               Superiority
               and
               subordination
               in
               another
               .
            
             
               Having
               now
               dispatched
               the
               first
               sense
               of
               a
               Divine
               Right
               ,
               
               I
               come
               to
               the
               other
               ,
               which
               is
               the
               main
               seat
               of
               the
               Controversie
               ,
               and
               therefore
               will
               require
               a
               longer
               debate
               .
               And
               so
               jus
               is
               that
               which
               makes
               a
               thing
               to
               become
               a
               duty
               :
               so
               
                 jus
                 quasi
                 jussum
              
               ,
               and
               
                 jussa
                 jura
              
               ,
               as
               Festus
               explains
               it
               ,
               
                 i.
                 e.
              
               that
               whereby
               a
               thing
               is
               not
               only
               licitum
               ,
               in
               mens
               lawful
               power
               to
               do
               it
               or
               no
               ,
               but
               is
               made
               d●bitum
               ,
               and
               is
               constituted
               a
               duty
               by
               the
               force
               and
               virtue
               of
               a
               Divine
               Command
               .
               Now
               mans
               obligation
               to
               any
               thing
               as
               a
               duty
               ,
               doth
               suppose
               on
               the
               part
               of
               him
               from
               whose
               authority
               he
               derives
               his
               obligation
               ,
               both
               legislation
               and
               promulgation
               .
               First
               there
               must
               be
               a
               
                 Legislative
                 Power
              
               commanding
               it
               ;
               which
               if
               it
               respects
               only
               the
               outward
               actions
               of
               a
               man
               in
               a
               Nation
               imbodied
               by
               Laws
               ,
               is
               the
               supreme
               Magistrate
               ;
               but
               if
               the
               obligation
               respect
               the
               consciences
               of
               all
               men
               directly
               and
               immediately
               ,
               then
               none
               have
               the
               power
               to
               settle
               any
               thing
               by
               way
               of
               an
               universal
               standing
               Law
               ,
               but
               God
               himself
               :
               Who
               by
               being
               sole
               Creator
               and
               Governour
               of
               the
               World
               ,
               hath
               alone
               absolute
               and
               independent
               Dominion
               and
               Authority
               over
               the
               souls
               of
               men
               .
               But
               besides
               Legislation
               ,
               another
               thing
               necessary
               to
               mans
               obligation
               to
               duty
               ,
               is
               ,
               a
               
                 sufficient
                 promulgation
              
               of
               the
               Law
               made
               ;
               Because
               though
               before
               this
               there
               be
               the
               ground
               of
               obedience
               on
               mans
               part
               to
               all
               Gods
               Commands
               ,
               yet
               there
               
               must
               be
               a
               particular
               Declaration
               of
               the
               Laws
               ,
               whereby
               man
               is
               bound
               in
               order
               to
               the
               determination
               of
               Mans
               duty
               .
               Which
               in
               Positives
               is
               so
               absolutely
               necessary
               ,
               that
               unless
               there
               be
               a
               sufficient
               promulgation
               and
               declaration
               of
               the
               will
               of
               the
               Law-giver
               ,
               mans
               ignorance
               is
               excusable
               in
               reference
               to
               them
               ;
               and
               so
               frees
               from
               guilt
               and
               the
               obligation
               to
               punishment
               .
               But
               it
               is
               otherwise
               in
               reference
               to
               the
               dictates
               of
               the
               natural
               Law
               ,
               wherein
               though
               man
               be
               at
               a
               loss
               for
               them
               ,
               yet
               his
               own
               contracted
               pravity
               being
               the
               cause
               of
               his
               blindness
               ,
               leaves
               him
               without
               excuse
               .
               Hence
               it
               is
               said
               with
               good
               reason
               ,
               that
               though
               man
               under
               the
               Moral
               Law
               ,
               was
               bound
               to
               obey
               Gospel-precepts
               ,
               as
               to
               the
               reason
               and
               substance
               of
               the
               duties
               by
               them
               commanded
               ,
               as
               Faith
               ,
               Repentance
               from
               dead
               works
               ,
               and
               New
               Obedience
               ;
               yet
               a
               more
               full
               and
               particular
               revelation
               by
               the
               Gospel
               was
               necessary
               ,
               for
               the
               particular
               determination
               of
               the
               general
               acts
               of
               obedience
               ,
               to
               particular
               objects
               under
               their
               several
               Modifications
               expressed
               in
               the
               Gospel
               .
               And
               therefore
               Faith
               and
               Repentance
               under
               the
               Moral
               Law
               ,
               taken
               as
               a
               transcript
               of
               the
               Law
               of
               Nature
               ,
               were
               required
               under
               their
               general
               notion
               as
               acts
               of
               obedience
               ,
               but
               not
               in
               that
               particular
               relation
               which
               those
               acts
               have
               under
               the
               Covenant
               of
               Grace
               .
               Which
               particular
               determination
               of
               the
               general
               acts
               to
               special
               objects
               under
               different
               respects
               ,
               some
               call
               New
               Precepts
               of
               the
               Gospel
               ,
               others
               New
               Light
               ;
               but
               taking
               that
               light
               as
               it
               hath
               an
               influence
               upon
               the
               consciences
               of
               men
               ,
               the
               difference
               is
               so
               small
               ,
               that
               it
               deserves
               not
               to
               be
               named
               a
               Controversie
               .
            
             
               But
               that
               which
               I
               am
               now
               clearing
               is
               this
               ,
               that
               whatsoever
               binds
               Christians
               as
               an
               universal
               standing
               Law
               ,
               must
               be
               clearly
               revealed
               as
               such
               ,
               and
               laid
               down
               in
               Scripture
               in
               such
               evident
               terms
               ,
               as
               all
               who
               have
               their
               senses
               exercised
               therein
               ,
               may
               discern
               it
               to
               have
               been
               the
               will
               of
               Christ
               ,
               that
               it
               should
               perpetually
               oblige
               all
               believers
               to
               the
               Worlds
               end
               ,
               as
               is
               clear
               in
               the
               case
               of
               Baptism
               ,
               and
               the
               Lords
               Supper
               .
               But
               here
               I
               shall
               add
               one
               thing
               by
               way
               of
               caution
               ;
               That
               there
               is
               not
               the
               same
               necessity
               for
               a
               particular
               and
               clear
               revelation
               in
               the
               alteration
               of
               a
               
                 Law
                 unrepealed
              
               in
               some
               circumstances
               of
               it
               ,
               as
               there
               is
               for
               the
               establishing
               of
               a
               
                 New
                 Law.
              
               As
               to
               the
               former
               ,
               viz.
               the
               change
               of
               a
               standing
               Law
               as
               to
               some
               particular
               circumstance
               ,
               
               a
               different
               practice
               by
               persons
               guided
               by
               an
               infallible
               spirit
               is
               sufficient
               ;
               which
               is
               the
               case
               as
               to
               the
               observation
               of
               the
               Lords
               day
               under
               the
               Gospel
               :
               For
               the
               fourth
               Command
               standing
               in
               force
               as
               to
               the
               Morality
               of
               it
               ,
               a
               different
               practice
               by
               the
               Apostles
               may
               be
               sufficient
               for
               the
               particular
               determination
               of
               the
               more
               ritual
               and
               occasional
               part
               of
               it
               ,
               which
               was
               the
               limitation
               of
               the
               observation
               of
               it
               to
               that
               certain
               day
               .
               So
               likewise
               that
               other
               Law
               standing
               in
               force
               ,
               that
               persons
               taken
               into
               Covenant
               with
               God
               should
               be
               admitted
               by
               some
               visible
               sign
               ,
               Apostolical
               practice
               ,
               clearly
               manifested
               ,
               may
               be
               sufficient
               ground
               to
               conclude
               what
               the
               mind
               of
               Christ
               was
               ,
               as
               to
               the
               application
               of
               it
               to
               particular
               persons
               ;
               and
               what
               qualifications
               are
               requisite
               in
               such
               as
               are
               capable
               of
               admission
               ,
               as
               in
               the
               case
               of
               Infants
               .
               Whereby
               it
               is
               clear
               why
               there
               is
               no
               particular
               Law
               or
               command
               in
               reference
               to
               them
               under
               the
               Gospel
               ,
               because
               it
               was
               only
               the
               application
               of
               a
               Law
               in
               force
               already
               to
               particular
               persons
               ,
               which
               might
               be
               gathered
               sufficiently
               from
               the
               Apostles
               practice
               ,
               the
               Analogy
               of
               the
               dispensation
               ,
               the
               equal
               reason
               of
               exclusion
               under
               the
               Law
               ,
               and
               yet
               notwithstanding
               the
               continual
               admission
               of
               them
               then
               into
               the
               same
               Gospel-Govenant
               ;
               Circumcision
               being
               
               the
               Seal
               of
               the
               Righteousness
               of
               Faith.
               But
               this
               by
               the
               way
               ,
               to
               prevent
               mistakes
               .
               We
               must
               now
               by
               parity
               of
               reason
               say
               ,
               that
               either
               the
               former
               Law
               ,
               in
               those
               things
               wherein
               it
               was
               not
               typical
               ,
               must
               hold
               in
               reference
               to
               the
               form
               of
               .
               Government
               in
               the
               Church
               of
               Christ
               ;
               or
               else
               that
               Christ
               by
               an
               universal
               Law
               hath
               setled
               all
               order
               in
               Church
               Government
               among
               the
               Pastors
               themselves
               ;
               or
               else
               that
               he
               hath
               left
               it
               to
               the
               prudence
               of
               every
               particular
               Church
               ,
               to
               determine
               its
               own
               form
               of
               Government
               ,
               which
               I
               conceive
               is
               the
               direct
               state
               of
               the
               Question
               about
               Divine
               Right
               ,
               viz.
               Whether
               the
               particular
               form
               of
               Government
               in
               the
               Church
               be
               setled
               by
               an
               universal
               binding
               Law
               or
               no
               ?
            
             
               But
               for
               a
               further
               clearing
               the
               state
               of
               the
               Question
               ,
               we
               
               must
               consider
               what
               it
               is
               that
               makes
               an
               unalterable
               Divine
               Right
               ,
               or
               a
               standing
               Law
               in
               the
               Church
               of
               God
               :
               for
               those
               who
               found
               forms
               of
               Government
               upon
               a
               Divine
               Right
               ,
               do
               not
               plead
               a
               Law
               in
               express
               terms
               ,
               but
               such
               things
               from
               whence
               a
               Divine
               Right
               by
               Law
               may
               be
               inferred
               .
               Which
               I
               
               now
               come
               to
               examine
               ;
               and
               that
               which
               I
               lay
               down
               as
               a
               Postulatum
               ,
               or
               a
               certain
               conclusion
               according
               to
               which
               I
               shall
               examine
               others
               ●ssertions
               concerning
               Divine
               Right
               ,
               is
               ,
               That
               nothing
               is
               founded
               upon
               a
               Divine
               Right
               ,
               nor
               can
               bind
               Christians
               directly
               or
               consequentially
               as
               a
               positive
               Law
               ,
               but
               what
               may
               be
               certainly
               known
               to
               have
               come
               from
               God
               ,
               with
               an
               intention
               to
               oblige
               Believers
               to
               the
               worlds
               end
               .
               For
               either
               we
               must
               say
               ,
               it
               binds
               Christians
               as
               a
               Law
               when
               God
               did
               not
               intend
               it
               should
               ;
               or
               else
               Gods
               intentions
               to
               bind
               all
               Believers
               by
               it
               ,
               must
               be
               clearly
               manifested
               .
               Now
               then
               ,
               so
               many
               ways
               and
               no
               more
               as
               a
               thing
               may
               be
               known
               to
               come
               from
               God
               with
               an
               intention
               to
               oblige
               all
               perpetually
               ,
               a
               thing
               may
               be
               said
               to
               be
               of
               an
               unalterable
               Divine
               Right
               ;
               and
               those
               can
               be
               no
               more
               then
               these
               two
               ;
               Either
               by
               the
               Law
               of
               Nature
               ,
               or
               by
               some
               positive
               Law
               of
               God
               :
               Nothing
               else
               can
               bind
               universally
               and
               perpetually
               but
               one
               of
               these
               two
               ,
               or
               by
               virtue
               of
               them
               ,
               as
               shall
               be
               made
               appear
               .
               I
               begin
               with
               the
               Law
               of
               Nature
               .
               The
               Law
               of
               Nature
               binds
               indispensably
               ,
               as
               it
               depends
               not
               upon
               any
               arbitrary
               constitutions
               ,
               but
               is
               founded
               upon
               the
               intrinsecal
               nature
               of
               good
               and
               evil
               in
               the
               things
               themselves
               ,
               antecedently
               to
               any
               positive
               Declaration
               of
               Gods
               Will.
               So
               that
               till
               the
               nature
               of
               good
               and
               evil
               be
               changed
               ,
               that
               Law
               is
               unalterable
               as
               to
               its
               obligation
               .
               When
               ,
               I
               say
               ,
               the
               Law
               of
               Nature
               is
               indispensable
               ,
               my
               meaning
               is
               ,
               that
               in
               those
               things
               which
               immediately
               flow
               from
               that
               Law
               by
               way
               of
               precept
               ,
               as
               the
               three
               first
               Commands
               of
               the
               Moral
               Law
               ,
               no
               man
               can
               by
               any
               positive
               Law
               be
               exempted
               from
               his
               obligation
               to
               do
               them
               ;
               neither
               by
               any
               abrogation
               of
               the
               Laws
               themselves
               ,
               nor
               by
               derogation
               from
               them
               ,
               nor
               interpretation
               of
               them
               ,
               nor
               change
               in
               the
               object
               ,
               matter
               ,
               or
               circumstance
               ,
               whatsoever
               it
               be
               .
               Now
               although
               the
               
                 formal
                 reason
              
               of
               mans
               obedience
               to
               the
               precepts
               of
               this
               Law
               ,
               be
               the
               conformity
               ▪
               which
               the
               things
               commanded
               have
               to
               the
               Divine
               Nature
               and
               goodness
               ,
               yet
               I
               conceive
               
                 the
                 efficient
                 cause
              
               of
               mans
               obligation
               to
               these
               things
               ,
               is
               to
               be
               fetched
               from
               the
               Will
               ,
               Command
               ,
               and
               Pleasure
               of
               God
               :
               Not
               as
               it
               is
               taken
               for
               an
               arbitrary
               positive
               will
               ,
               but
               as
               it
               is
               executive
               of
               Divine
               purposes
               ,
               and
               as
               it
               ingraves
               such
               a
               Law
               upon
               the
               hearts
               of
               men
               .
               For
               notwithstanding
               mans
               Reason
               ,
               considered
               in
               it self
               ,
               be
               the
               chiefest
               instrument
               of
               discovery
               what
               
               are
               these
               necessary
               duties
               of
               humane
               nature
               (
               in
               which
               sense
               Aristotle
               defines
               a
               Natural
               Law
               to
               be
               that
               which
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               hath
               every
               where
               the
               same
               force
               and
               strength
               ,
               
               
                 i.
                 e.
              
               as
               
                 Andronicus
                 Rhodius
              
               very
               well
               interprets
               it
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 among
                 all
                 that
                 have
                 the
                 free
                 use
                 of
                 their
                 reason
                 and
                 faculties
              
               )
               yet
               I
               say
               ,
               it
               is
               not
               bare
               Reason
               which
               binds
               men
               to
               the
               doing
               of
               those
               things
               commanded
               in
               that
               Law
               ,
               but
               as
               it
               is
               expressive
               of
               an
               Eternal
               Law
               ,
               and
               deduceth
               its
               obligation
               from
               thence
               .
               And
               so
               this
               Law
               ,
               if
               we
               respect
               the
               rise
               ,
               extent
               ,
               and
               immutability
               of
               it
               ,
               may
               be
               call'd
               deservedly
               the
               Law
               of
               
               Nature
               ;
               but
               if
               we
               look
               at
               the
               emanation
               ,
               efflux
               ,
               and
               original
               of
               it
               ,
               it
               is
               a
               Divine
               Law
               ,
               and
               so
               it
               is
               call'd
               by
               
                 Molina
                 ,
                 Alphonsus
                 à
                 Castr●●
              
               ,
               and
               others
               .
               For
               the
               sanction
               of
               this
               Law
               of
               Nature
               ,
               as
               well
               as
               others
               ,
               depends
               upon
               the
               Will
               of
               God
               ,
               and
               therefore
               the
               obligation
               must
               come
               from
               him
               ,
               it
               being
               in
               the
               power
               of
               no
               other
               to
               punish
               for
               the
               breach
               of
               a
               Law
               ,
               but
               those
               who
               had
               the
               Legislative
               Power
               to
               cause
               the
               obligation
               to
               it
               .
               It
               appears
               then
               from
               hence
               ,
               that
               whatever
               by
               just
               consequence
               can
               be
               deduced
               from
               the
               preceptive
               Law
               of
               Nature
               ,
               is
               of
               Divine
               Right
               ,
               because
               from
               the
               very
               nature
               of
               that
               Law
               (
               it
               being
               indispensable
               )
               it
               appears
               that
               God
               had
               an
               intent
               to
               oblige
               all
               persons
               in
               the
               world
               by
               it
               .
            
             
               The
               second
               way
               whereby
               we
               may
               know
               what
               is
               of
               Divine
               
               Right
               ,
               is
               by
               Gods
               positive
               Laws
               ;
               for
               God
               being
               the
               Supreme
               Governour
               of
               the
               World
               ,
               hath
               the
               Legislative
               Power
               in
               his
               hands
               ,
               to
               bind
               to
               the
               performance
               of
               what
               duties
               be
               please
               ,
               which
               carry
               no
               repugnancy
               in
               them
               to
               his
               Divine
               Nature
               and
               Goodness
               .
               Hence
               arise
               all
               those
               positive
               Laws
               of
               God
               which
               we
               have
               in
               Scripture
               ;
               for
               God's
               end
               in
               his
               written
               Law
               was
               ,
               that
               man
               should
               have
               a
               Copy
               of
               all
               Divine
               constitutions
               by
               him
               ,
               that
               he
               might
               therein
               read
               what
               his
               duty
               was
               toward
               his
               Maker
               .
               The
               Precepts
               of
               the
               Law
               of
               Nature
               ,
               are
               by
               the
               Jews
               call'd
               ▪
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               absolutely
               ,
               without
               any
               addition
               ;
               because
               they
               are
               of
               such
               things
               as
               do
               perpetually
               bind
               ,
               which
               because
               they
               are
               known
               to
               all
               by
               natural
               light
               ,
               they
               sometimes
               call
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 praecepta
                 scientia
              
               ;
               and
               being
               that
               their
               righteousness
               is
               so
               evident
               and
               apparent
               ,
               they
               call
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 verba
                 rectitudinis
              
               :
               
               but
               the
               clearest
               difference
               between
               the
               precepts
               of
               the
               Law
               of
               Nature
               ,
               and
               other
               positive
               commands
               ,
               is
               that
               which
               the
               famous
               
                 Is.
                 Casaubon
              
               takes
               notice
               of
               out
               of
               the
               Jewish
               Doctors
               .
               
               
                 Observant
                 doctissimi
                 è
                 Rabbinis
                 ,
                 inter
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 &
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 han●
                 esse
                 differentiam
                 ,
                 quod
              
               Mitsvoth
               ,
               
                 sive
                 pr●ceptorum
                 ratio
                 aperta
                 est
                 ,
                 ut
                 ,
                 Deum
                 cole
                 ,
                 Honora
                 patrem
                 &
                 matrem
                 ;
                 at
              
               Chukim
               ,
               
                 statuta
                 sive
                 decreta
                 earum
                 rerum
                 esse
                 dicunt
                 quarum
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ratio
                 soli
                 Deo
                 sit
                 nota
                 ,
                 ut
                 Circumcisionis
                 &
                 similium
                 .
              
               The
               reason
               of
               the
               Laws
               of
               Nature
               is
               evident
               ,
               but
               of
               positive
               Laws
               there
               is
               no
               reason
               to
               be
               given
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 non
                 est
                 alia
              
               
               
                 praeter
                 decretum
                 regis
              
               ,
               no
               other
               account
               to
               be
               given
               of
               them
               but
               the
               will
               of
               God.
               The
               Laws
               of
               Nature
               are
               by
               the
               LXX
               .
               often
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               so
               used
               ,
               Rom.
               2.
               16.
               by
               
                 Iustin
                 Martyr
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               by
               Iosephus
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               but
               Gods
               positive
               Laws
               are
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               thence
               we
               read
               of
               Zachary
               and
               Elizabeth
               ,
               Luke
               1.
               6.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 &c.
                 walking
                 in
                 all
                 the
                 Ordinances
                 and
                 Commandments
                 of
                 God
                 blameless
                 ,
              
               and
               those
               are
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               by
               S.
               Paul
               ,
               Ephes.
               2.
               15.
               
                 the
                 Law
                 of
                 Commandments
                 in
                 Ordinances
                 .
              
               Now
               although
               this
               difference
               be
               not
               always
               observed
               in
               the
               words
               in
               Scripture
               ,
               yet
               there
               is
               a
               vast
               difference
               between
               the
               things
               themselves
               ,
               though
               both
               equally
               commanded
               by
               God.
               That
               which
               is
               most
               to
               our
               present
               purpose
               to
               observe
               ,
               is
               ,
               that
               Positives
               being
               mutable
               and
               alterable
               in
               themselves
               ,
               a
               bare
               Divine
               Command
               is
               not
               sufficient
               to
               make
               them
               immutable
               ,
               unless
               there
               be
               likewise
               expressed
               ,
               that
               it
               is
               the
               Will
               of
               God
               that
               they
               should
               always
               continue
               .
               This
               was
               that
               which
               the
               Jews
               stumbled
               at
               so
               much
               ,
               and
               do
               to
               this
               day
               ;
               because
               they
               are
               assured
               their
               Law
               came
               once
               from
               God
               ,
               therefore
               it
               must
               of
               necessity
               have
               a
               perpetual
               obligation
               :
               as
               may
               be
               seen
               in
               their
               two
               great
               Doctors
               Maimonides
               and
               Abarbinel
               ,
               who
               both
               of
               
               them
               make
               the
               Eternity
               of
               the
               Law
               one
               of
               the
               Fundamental
               Articles
               of
               their
               Creed
               .
               But
               Abarbinel
               splits
               this
               Article
               into
               two
               ;
               whereof
               the
               first
               is
               ,
               that
               the
               Law
               of
               Moses
               shall
               never
               be
               changed
               ;
               the
               other
               ,
               that
               no
               other
               Law
               shall
               come
               instead
               of
               it
               .
               The
               original
               of
               which
               grand
               errour
               is
               from
               want
               of
               observing
               the
               difference
               between
               things
               commanded
               by
               God
               ,
               some
               of
               which
               are
               good
               ,
               and
               therefore
               
               commanded
               ;
               others
               commanded
               ,
               and
               therefore
               good
               .
               In
               which
               latter
               ,
               if
               the
               reason
               of
               the
               Command
               ceaseth
               ,
               the
               Command
               its
               self
               obligeth
               no
               longer
               .
               As
               the
               Ceremonial
               Law
               was
               to
               be
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               is
               not
               meant
               in
               regard
               of
               the
               sharp
               severe
               nature
               of
               the
               Law
               to
               drive
               them
               
               unto
               Christ
               ,
               as
               it
               is
               by
               many
               interpreted
               ;
               but
               the
               Law
               is
               a
               Paedagogue
               in
               regard
               of
               its
               tutorage
               and
               conduct
               ,
               as
               it
               signified
               him
               whose
               office
               it
               was
               to
               conduct
               Noblemens
               Children
               to
               the
               School
               (
               as
               a
               learned
               man
               observes
               .
               )
               This
               being
               then
               the
               office
               of
               the
               Law
               ,
               when
               the
               Church
               was
               now
               entred
               into
               Christs
               School
               ,
               the
               office
               of
               this
               Paedagogue
               then
               ceased
               .
               And
               so
               the
               Ceremonial
               Law
               needed
               no
               abrogation
               at
               all
               ▪
               exspiring
               of
               its
               self
               at
               Christs
               coming
               ,
               as
               Laws
               made
               for
               the
               times
               of
               war
               do
               when
               peace
               comes
               .
               Only
               because
               the
               Jews
               were
               so
               hardly
               perswaded
               that
               it
               should
               exspire
               (
               the
               believing
               Jews
               conceiving
               at
               first
               the
               Gospel
               came
               rather
               to
               help
               them
               to
               obey
               the
               Law
               of
               Moses
               then
               to
               cancel
               the
               obligation
               of
               it
               )
               therefore
               it
               was
               necessary
               that
               a
               more
               honourable
               burial
               should
               be
               given
               to
               it
               ,
               and
               the
               Apostles
               should
               
                 pro
                 rostris
              
               declare
               more
               fully
               that
               believers
               were
               freed
               from
               that
               yoke
               of
               Ceremonies
               ,
               under
               which
               the
               neck
               of
               their
               fore-fathers
               had
               groaned
               so
               long
               .
               It
               appears
               then
               that
               a
               positive
               Law
               coming
               from
               God
               doth
               not
               meerly
               by
               virtue
               of
               its
               being
               enacted
               by
               God
               ,
               bind
               perpetually
               all
               persons
               ,
               unless
               there
               be
               a
               Declaration
               of
               Gods
               Will
               adjoyned
               ,
               that
               it
               should
               do
               so
               .
            
             
               It
               will
               be
               here
               then
               well
               worth
               our
               inquiry
               to
               find
               out
               
               some
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               notes
               of
               difference
               whereby
               to
               know
               when
               positive
               laws
               bind
               immutably
               ,
               when
               not
               ;
               I
               shall
               ●ay
               down
               these
               following
               .
               First
               ,
               when
               the
               same
               reason
               of
               the
               Command
               continues
               still
               ,
               then
               we
               cannot
               conceive
               how
               that
               which
               was
               instituted
               upon
               such
               an
               account
               as
               remains
               still
               ,
               should
               not
               have
               the
               same
               force
               now
               which
               it
               had
               at
               first
               .
               That
               positive
               Law
               under
               which
               Adam
               was
               in
               his
               state
               of
               Innocency
               touching
               the
               forbidden
               fruit
               ,
               did
               not
               bind
               any
               longer
               then
               his
               fall
               ;
               because
               the
               reason
               of
               the
               Command
               ceased
               ,
               which
               was
               the
               tryal
               of
               mans
               obedience
               :
               For
               which
               ,
               God
               made
               choice
               of
               a
               very
               facile
               and
               easie
               Command
               ,
               according
               to
               that
               rule
               of
               Politicians
               
                 In
                 minimis
                 obedientiae
                 periculum
                 faciunt
                 Legislatores
                 ,
              
               of
               which
               they
               give
               this
               rational
               account
               ,
               
                 Quia
                 legislatoris
              
               
               
                 ad
                 obedientiam
                 obligantis
                 potius
                 habenda
                 est
                 ratio
                 ,
                 quàm
                 rei
                 de
                 quâ
                 lex
                 est
                 lata
                 :
              
               thence
               arose
               that
               Law
               of
               the
               Ephori
               at
               Sparta
               ,
               
                 barbam
                 tondere
              
               ,
               to
               which
               no
               other
               reason
               was
               annexed
               but
               this
               ,
               
                 obtemperare
                 legibus
              
               ,
               to
               learn
               them
               to
               obey
               the
               Laws
               .
               This
               was
               Gods
               aim
               in
               that
               easie
               Command
               given
               to
               Adam
               ,
               to
               make
               thereon
               an
               experiment
               of
               mans
               willingness
               to
               obey
               his
               Maker
               ,
               and
               wherein
               man
               soon
               lost
               that
               
                 Obsequii
                 gloria
              
               ,
               as
               he
               in
               Tacttus
               calls
               it
               ,
               which
               ,
               as
               Pliny
               saith
               ,
               is
               
                 in
                 to
                 major
                 quod
                 quis
                 minus
                 velit
                 .
              
               But
               had
               this
               Law
               been
               a
               standing
               Law
               for
               all
               mankind
               ,
               it
               would
               have
               continued
               its
               obligation
               still
               ;
               but
               since
               ,
               we
               see
               that
               it
               was
               only
               a
               personal
               ,
               temporary
               ,
               probative
               precept
               ;
               for
               no
               sooner
               was
               man
               fallen
               but
               its
               obligation
               ceased
               .
               So
               likewise
               those
               precepts
               of
               the
               Judicial
               Law
               which
               immediately
               respected
               the
               Commonwealth
               of
               the
               Jews
               as
               such
               ,
               their
               obligation
               reacheth
               not
               to
               Christians
               at
               all
               ,
               nor
               (
               as
               it
               is
               generally
               conceived
               )
               to
               the
               Jews
               themselves
               ,
               when
               out
               of
               the
               Consines
               of
               their
               own
               Countrey
               ,
               because
               the
               reason
               of
               those
               Laws
               doth
               neither
               descend
               to
               Christians
               ,
               nor
               did
               travel
               abroad
               with
               the
               Jews
               .
               But
               those
               judicial
               Laws
               which
               are
               founded
               upon
               common
               equity
               to
               bind
               still
               ,
               not
               by
               virtue
               of
               that
               Sanction
               ,
               but
               by
               virtue
               of
               common
               principles
               of
               equity
               ,
               which
               certainly
               in
               the
               present
               shortness
               of
               humane
               reason
               cannot
               be
               fetched
               from
               a
               clearer
               Fountain
               then
               those
               Laws
               which
               once
               came
               from
               the
               Fountain
               of
               Goodness
               :
               none
               of
               whose
               constitutions
               can
               any
               ways
               be
               supposed
               to
               deviate
               from
               the
               exactest
               rules
               of
               Justice
               and
               Equity
               .
               And
               upon
               this
               very
               ground
               too
               ,
               some
               part
               of
               the
               fourth
               Commandment
               is
               abrogated
               ,
               and
               the
               other
               continues
               to
               bind
               still
               ;
               For
               the
               reason
               of
               the
               Ceremonial
               and
               occasional
               part
               is
               ceased
               ,
               and
               the
               reason
               of
               what
               was
               Moral
               ,
               continues
               .
               Therefore
               the
               School-men
               say
               right
               of
               the
               Sabbath
               day
               ,
               
                 Cultus
                 est
                 à
                 naturâ
                 ,
                 modus
                 à
                 lege
                 ,
                 virtu●
                 à
                 Gratiâ
                 .
              
               Nature
               dictates
               that
               God
               should
               be
               worshipped
               ,
               the
               Law
               informs
               what
               day
               and
               time
               to
               spend
               in
               his
               worship
               ,
               Grace
               must
               enable
               us
               to
               perform
               that
               worship
               on
               that
               day
               in
               a
               right
               manner
               .
               And
               because
               the
               same
               reason
               for
               Gods
               Worship
               continue●
               still
               ,
               therefore
               it
               is
               a
               Precept
               of
               the
               Natural
               Law
               ,
               that
               God
               should
               be
               worshipped
               .
               What
               time
               precisely
               must
               be
               spent
               in
               Gods
               Worship
               (
               as
               one
               day
               in
               seven
               )
               though
               the
               reason
               be
               evident
               to
               nature
               of
               it
               when
               it
               is
               made
               known
               ;
               yet
               
               it
               is
               hard
               to
               conceive
               that
               Nature
               could
               have
               found
               out
               the
               precise
               determination
               of
               the
               time
               .
               Although
               I
               must
               confess
               the
               general
               consent
               of
               Nations
               ,
               as
               to
               the
               seventh
               part
               ,
               (
               if
               it
               were
               fully
               cleared
               )
               would
               speak
               fair
               to
               be
               the
               voice
               of
               Nature
               ,
               or
               at
               least
               a
               tradition
               received
               from
               the
               Sons
               of
               Noah
               ,
               which
               ,
               if
               so
               ,
               will
               be
               an
               evidence
               of
               the
               observation
               of
               the
               Sabbath
               before
               the
               Children
               of
               Israels
               being
               in
               the
               Wilderness
               .
               But
               granting
               that
               the
               seventh
               part
               of
               time
               was
               a
               positive
               Law
               of
               God
               ,
               yet
               I
               say
               it
               binds
               immutably
               ,
               because
               there
               is
               as
               strong
               a
               reason
               for
               it
               now
               as
               ever
               ,
               and
               
                 Ratio
                 immutabilis
                 praecepti
                 ,
                 facit
                 praeceptum
                 immutabile
                 .
              
               This
               I
               take
               to
               be
               the
               sense
               of
               those
               who
               distinguish
               between
               
                 morale
                 positivum
              
               ,
               and
               
                 morale
                 naturale
                 ,
                 i.
                 e.
              
               that
               some
               things
               are
               so
               moral
               ,
               that
               even
               Nature
               its
               self
               can
               discover
               them
               ,
               as
               that
               God
               should
               be
               worshipped
               .
               Other
               things
               are
               so
               moral
               ,
               that
               though
               the
               reason
               of
               them
               be
               founded
               in
               Nature
               ,
               yet
               there
               wants
               Divine
               Revelation
               to
               discover
               them
               to
               us
               ;
               but
               when
               once
               discovered
               ,
               are
               discerned
               to
               be
               very
               agreeable
               to
               common
               principles
               of
               reason
               :
               And
               these
               when
               thus
               discovered
               ,
               are
               as
               immutably
               obligatory
               as
               the
               other
               ,
               because
               the
               reason
               of
               them
               is
               immutable
               .
               And
               of
               this
               nature
               ,
               is
               the
               determination
               of
               the
               particular
               time
               for
               Gods
               worship
               ,
               and
               limitation
               of
               it
               to
               one
               day
               in
               seven
               .
               But
               what
               was
               in
               that
               Precept
               meerly
               occasional
               ,
               as
               the
               first
               and
               original
               ground
               of
               its
               limitation
               to
               the
               seventh
               in
               order
               ,
               
                 Gods
                 resting
                 on
                 that
                 day
                 from
                 the
                 work
                 of
                 Creation
                 ,
              
               and
               the
               further
               
               ground
               of
               its
               inforcement
               to
               the
               Jews
               ,
               viz.
               
                 their
                 deliverance
                 out
                 of
                 Egypt
              
               ;
               these
               being
               not
               immut●ble
               ,
               but
               temporary
               and
               occasional
               ,
               may
               upon
               as
               great
               ground
               given
               ,
               and
               approved
               of
               God
               for
               that
               end
               (
               as
               is
               evident
               by
               the
               Apostles
               practice
               )
               be
               sufficient
               reason
               of
               the
               alteration
               of
               the
               seventh
               day
               to
               the
               first
               day
               of
               the
               week
               .
               By
               this
               may
               briefly
               be
               seen
               how
               irrationally
               those
               speak
               ,
               who
               say
               we
               have
               no
               further
               ground
               for
               our
               observation
               of
               the
               Lords
               day
               now
               ,
               then
               for
               other
               arbitrary
               Festivals
               in
               the
               Church
               ,
               viz.
               The
               Tradition
               of
               the
               Church
               of
               God.
               I
               grant
               ,
               the
               Tradition
               of
               the
               Church
               doth
               acquaint
               us
               with
               Apostolical
               practice
               ,
               but
               the
               ground
               of
               our
               observation
               of
               the
               Lords
               day
               ,
               is
               not
               the
               Churches
               Tradition
               ,
               but
               that
               Apostolical
               practice
               conveyed
               by
               Universal
               Tradition
               (
               which
               setting
               aside
               the
               Festivals
               observed
               upon
               the
               Lords
               days
               ,
               can
               very
               hardly
               be
               ●ound
               for
               any
               other
               .
               )
               But
               supposing
               Universal
               Tradition
               
               for
               other
               Festivals
               ;
               I
               say
               ,
               here
               Tradition
               is
               not
               only
               used
               as
               a
               testimony
               and
               instrument
               of
               conveyance
               ,
               as
               in
               the
               other
               case
               of
               the
               Lords
               day
               ;
               but
               is
               it self
               the
               only
               argument
               ,
               and
               the
               very
               ground
               of
               the
               original
               observation
               :
               Between
               which
               two
               ,
               what
               a
               wide
               difference
               there
               is
               ,
               let
               any
               rational
               man
               judge
               .
               But
               for
               a
               further
               clearing
               this
               observation
               ,
               we
               must
               consider
               ,
               that
               the
               reason
               of
               the
               Command
               ,
               which
               we
               say
               is
               the
               measure
               of
               its
               obligation
               ,
               must
               not
               be
               fetched
               from
               mens
               uncertain
               conjectures
               (
               among
               whom
               dreams
               often
               pass
               for
               reasons
               )
               but
               it
               must
               be
               either
               expressed
               in
               the
               Law
               its
               self
               ,
               or
               deducible
               by
               apparent
               and
               easie
               collection
               from
               it
               ;
               as
               is
               plain
               in
               the
               Decrees
               of
               the
               Apostles
               about
               
                 things
                 strangled
              
               ,
               
               
                 and
                 offered
                 to
                 Idols
              
               ,
               where
               the
               reason
               of
               the
               Command
               is
               plainly
               implied
               ,
               to
               wit
               ,
               for
               present
               compliance
               with
               the
               Jews
               ;
               and
               therefore
               no
               sooner
               did
               the
               reason
               of
               the
               Command
               cease
               ,
               but
               the
               obligation
               of
               it
               ceased
               too
               :
               but
               of
               this
               more
               afterwards
               .
               This
               is
               one
               way
               then
               to
               discern
               the
               difference
               between
               positive
               Laws
               ,
               as
               to
               the
               obligation
               of
               them
               ,
               by
               the
               ground
               and
               reason
               of
               the
               Command
               .
               And
               therefore
               it
               is
               well
               observed
               by
               Divines
               (
               which
               further
               confirms
               what
               I
               now
               prove
               )
               that
               no
               Command
               doth
               bind
               against
               the
               reason
               of
               the
               Command
               ;
               because
               it
               is
               not
               the
               words
               ,
               but
               the
               sense
               and
               reason
               of
               a
               Command
               which
               hath
               the
               greatest
               obligatory
               force
               .
               Therefore
               Tully
               tells
               us
               ,
               that
               the
               
                 ratio
                 juris
                 &
                 legislatoris
                 consilium
              
               ,
               
               is
               the
               best
               Interpreter
               of
               any
               Law
               ;
               who
               excellently
               and
               largely
               proves
               ,
               that
               the
               reason
               of
               the
               Law
               is
               the
               Law
               ,
               and
               not
               the
               words
               .
               So
               much
               for
               the
               first
               Rule
               .
            
             
               Secondly
               ,
               Another
               way
               to
               know
               when
               Positive
               Laws
               are
               
               immutable
               ,
               is
               ,
               when
               Gods
               Will
               is
               expresly
               declared
               that
               such
               Laws
               shall
               bind
               immutably
               .
               For
               it
               being
               granted
               on
               all
               hands
               ,
               that
               God
               may
               bind
               us
               to
               those
               things
               which
               are
               left
               indifferent
               by
               the
               Law
               of
               Nature
               ,
               and
               likewise
               for
               what
               term
               he
               please
               ;
               the
               only
               inquiry
               left
               ,
               is
               to
               see
               in
               his
               Word
               whether
               he
               hath
               so
               bound
               us
               or
               no
               ;
               and
               ,
               if
               he
               hath
               ,
               whether
               he
               hath
               left
               it
               in
               mans
               power
               to
               revoke
               his
               Laws
               .
               For
               as
               to
               Positive
               Laws
               expresly
               laid
               down
               in
               Scripture
               ,
               the
               ground
               of
               which
               is
               only
               as
               the
               Jews
               speak
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 will
                 of
                 the
                 King
                 ,
                 i.
                 e.
              
               Gods
               own
               pleasure
               ,
               without
               any
               reason
               or
               occasion
               of
               it
               else
               expressed
               ,
               or
               necessarily
               implied
               ;
               these
               do
               bind
               immutably
               ,
               unless
               the
               same
               Power
               which
               commanded
               them
               ,
               
               doth
               again
               revoke
               them
               .
               For
               we
               cannot
               in
               any
               wise
               conceive
               that
               the
               wise
               God
               should
               after
               the
               declaring
               his
               own
               will
               ,
               leave
               it
               in
               the
               power
               of
               any
               corrupt
               fallible
               ▪
               Being
               to
               determine
               ,
               or
               dispence
               with
               the
               obligation
               of
               his
               own
               Laws
               .
               Which
               to
               do
               ,
               and
               instead
               of
               them
               to
               enforce
               others
               immediately
               upon
               the
               Consciences
               of
               men
               ,
               as
               standing
               Laws
               ,
               is
               an
               attempt
               beyond
               that
               of
               the
               Gyants
               against
               heaven
               (
               or
               the
               men
               at
               
                 Babel
                 ▪
              
               )
               that
               being
               only
               an
               affectation
               of
               reaching
               heaven
               ,
               but
               this
               an
               actual
               usurpation
               of
               Gods
               supreme
               and
               legislative
               power
               and
               authority
               .
               But
               though
               man
               hath
               nor
               ,
               God
               alwayes
               reserves
               to
               himself
               a
               power
               to
               relax
               ,
               interpret
               ,
               and
               dispence
               with
               his
               own
               positive
               Laws
               ,
               which
               imply
               no
               repugnancy
               to
               his
               own
               nature
               .
               And
               this
               power
               is
               alwayes
               to
               be
               understood
               in
               all
               Laws
               to
               be
               reserved
               to
               God
               ,
               where
               he
               hath
               not
               himself
               declared
               that
               he
               will
               not
               use
               it
               ▪
               which
               is
               done
               either
               by
               the
               annexing
               an
               Oath
               on
               a
               Promise
               ,
               which
               the
               Apostle
               calls
               the
               
                 two
                 immutable
                 things
                 in
                 which
                 it
                 is
                 impossible
              
               
               
                 for
                 God
                 to
                 lie
              
               .
               For
               though
               God
               be
               free
               to
               promise
               ,
               yet
               when
               he
               hath
               promised
               ,
               his
               own
               nature
               and
               faithfulness
               binds
               him
               to
               performance
               ;
               in
               which
               sense
               I
               understand
               those
               who
               say
               ,
               God
               in
               making
               promises
               is
               bound
               only
               to
               himself
               ,
               and
               not
               to
               men
               ;
               that
               is
               ,
               that
               the
               ground
               of
               performance
               ariseth
               from
               Gods
               faithfulness
               .
               For
               else
               if
               we
               respect
               the
               right
               coming
               by
               the
               promise
               ,
               that
               must
               immediately
               respect
               the
               person
               to
               whom
               it
               is
               made
               ,
               and
               in
               respect
               of
               which
               we
               commonly
               say
               that
               the
               promiser
               is
               bound
               to
               performance
               .
               But
               the
               case
               is
               otherwise
               in
               penal
               Laws
               ,
               which
               though●
               never
               so
               strict
               ;
               do
               imply
               a
               power
               of
               relaxation
               in
               the
               Legislator
               :
               because
               penall
               Laws
               do
               only
               constitute
               the
               
                 debstum
                 poenae
                 ▪
              
               and
               bind
               the
               sinner
               over
               to
               punishment
               ,
               but
               do
               not
               bind
               the
               Legislator
               to
               an
               actual
               execution
               upon
               the
               debt
               .
               Which
               is
               the
               ground
               that
               the
               person
               of
               a
               Mediator
               was
               admittable
               in
               the
               place
               of
               faln
               man
               ,
               because
               it
               was
               a
               penal
               Law
               ,
               and
               therefore
               relaxable
               .
               But
               because
               the
               debt
               of
               punishment
               is
               immediately
               contracted
               upon
               the
               breach
               of
               the
               Law
               ,
               therefore
               satisfaction
               was
               necessary
               to
               God
               as
               Law-giver
               ,
               either
               by
               the
               person
               himself
               ,
               or
               another
               for
               him
               ;
               because
               it
               was
               not
               consistent
               with
               the
               holiness
               of
               Gods
               nature
               and
               his
               wisdom
               as
               Governor
               ,
               to
               relax
               an
               established
               Law
               ,
               without
               valuable
               consideration
               ▪
               
               Now
               for
               the
               third
               kind
               of
               Gods
               Laws
               ,
               besides
               promissory
               and
               penall
               ,
               viz
               such
               as
               are
               meerly
               positive
               respecting
               duties
               ,
               which
               become
               such
               by
               vertue
               of
               an
               express
               command
               :
               these
               ,
               though
               they
               be
               revocable
               in
               themselves
               ,
               yet
               being
               revocable
               only
               by
               God
               himself
               ,
               and
               his
               own
               power
               ,
               since
               he
               hath
               already
               in
               his
               Word
               fully
               revealed
               his
               Will
               ,
               unlesse
               therein
               he
               hath
               declared
               when
               their
               obligation
               shall
               cease
               ,
               they
               continue
               irreversible
               .
               This
               is
               the
               case
               as
               to
               the
               Sacraments
               of
               the
               New
               Testament
               ,
               which
               being
               commands
               meerly
               positive
               ,
               yet
               Christ
               commanding
               Christians
               as
               Christians
               to
               observe
               them
               ,
               and
               not
               as
               Christians
               of
               the
               first
               and
               second
               Ages
               of
               the
               Church
               ,
               his
               mind
               can
               be
               no
               otherwise
               interpreted
               concerning
               them
               ,
               then
               that
               he
               did
               intend
               immutably
               to
               bind
               all
               Christians
               to
               the
               observance
               of
               them
               .
               For
               al
               though
               the
               Socinians
               say
               ,
               that
               Baptism
               
               was
               only
               a
               Rite
               instituted
               by
               Christ
               for
               the
               passing
               men
               from
               Judaism
               and
               Gentilism
               to
               Christianity
               ,
               yet
               we
               are
               not
               bound
               to
               look
               upon
               all
               as
               reason
               that
               comes
               from
               those
               who
               professe
               themselves
               the
               admirers
               of
               it
               .
               For
               Christs
               Command
               nowhere
               implying
               such
               a
               limitation
               ;
               and
               an
               outward
               visible
               profession
               of
               Christianity
               being
               a
               duty
               now
               ,
               and
               the
               Covenant
               entred
               into
               by
               that
               Rite
               of
               initiation
               ,
               as
               obligatory
               as
               ever
               ,
               we
               have
               no
               reason
               to
               think
               that
               Christs
               command
               doth
               not
               reach
               us
               now
               ,
               especially
               the
               promise
               being
               made
               to
               as
               many
               as
               God
               shall
               call
               ,
               and
               consequently
               the
               same
               duty
               required
               
               which
               was
               then
               in
               order
               to
               the
               obtaining
               of
               the
               same
               ends
               .
               A
               third
               way
               to
               discern
               the
               immutability
               of
               positive
               Laws
               ,
               is
               ,
               when
               the
               things
               commanded
               in
               particular
               are
               necessary
               to
               the
               being
               ,
               succession
               ,
               and
               continuance
               of
               such
               a
               Society
               of
               men
               professing
               the
               Gospel
               ,
               as
               is
               instituted
               and
               approved
               by
               Christ
               himself
               .
               For
               Christ
               must
               be
               supposed
               to
               have
               the
               power
               himself
               to
               order
               what
               Society
               he
               please
               ,
               and
               appoint
               what
               Orders
               he
               please
               to
               be
               observed
               by
               them
               ;
               what
               Rites
               and
               Ceremonies
               to
               be
               used
               in
               admission
               of
               Members
               into
               his
               Church
               ,
               in
               their
               continuing
               in
               it
               ;
               in
               the
               way
               ,
               means
               ,
               manner
               of
               ejection
               out
               of
               it
               ;
               in
               the
               preserving
               the
               succession
               of
               his
               Church
               ,
               and
               the
               administration
               of
               Ordinances
               of
               his
               appointment
               .
               These
               being
               thus
               necessary
               for
               the
               maintaining
               and
               upholding
               this
               Society
               ,
               they
               are
               thereby
               of
               a
               nature
               as
               unalterable
               ,
               as
               the
               duty
               of
               observing
               what
               Christ
               hath
               commanded
               
               is
               .
               How
               much
               these
               things
               concern
               the
               resolution
               of
               the
               Question
               proposed
               ,
               will
               appear
               afterwards
               .
               Thus
               we
               have
               gained
               a
               resolution
               of
               the
               second
               thing
               ,
               whereon
               an
               unalterable
               Divine
               Right
               is
               founded
               ;
               viz
               ,
               either
               upon
               the
               dictates
               of
               the
               Law
               of
               Nature
               ,
               concurring
               with
               the
               rules
               of
               the
               written
               word
               ;
               or
               upon
               express
               positive
               Laws
               of
               God
               ,
               whose
               reason
               is
               immutable
               ,
               or
               which
               God
               hath
               declared
               shall
               continue
               ,
               as
               necessary
               to
               the
               being
               of
               the
               Church
               .
            
             
               The
               next
               thing
               is
               to
               examine
               the
               other
               pretences
               which
               are
               
               brought
               for
               a
               Divine
               Right
               ;
               which
               are
               either
               
                 Scripture
                 ▪
                 examples
              
               ,
               or
               
                 Divine
                 acts
              
               ,
               or
               
                 Divine
                 approbation
              
               .
               For
               Scripture-examples
               :
               First
               ;
               I
               take
               it
               for
               granted
               on
               all
               hands
               ,
               that
               all
               Scripture
               examples
               do
               not
               bind
               us
               to
               follow
               them
               ;
               such
               are
               the
               Mediatory
               acts
               of
               Christ
               ,
               the
               Heroical
               acts
               of
               extraordinary
               persons
               ,
               all
               accidentall
               and
               occasionall
               actions
               .
               Example
               doth
               not
               bind
               us
               as
               an
               example
               ;
               for
               then
               all
               examples
               are
               to
               be
               followed
               ,
               and
               so
               we
               shall
               of
               necessity
               go
               ,
               
                 quà
                 itur
                 ,
                 non
                 quà
                 eundum
                 ,
              
               walk
               by
               the
               most
               examples
               ,
               and
               not
               by
               rule
               .
               There
               is
               then
               no
               obligatory
               force
               in
               example
               it self
               .
               Secondly
               ,
               there
               must
               be
               then
               some
               rule
               fixed
               to
               know
               when
               examples
               bind
               ,
               and
               when
               not
               ;
               for
               otherwise
               there
               can
               be
               no
               discrimination
               put
               between
               examples
               which
               we
               are
               to
               follow
               ,
               and
               which
               to
               avoid
               .
               This
               rule
               must
               be
               either
               immediately
               obligatory
               ,
               making
               it
               a
               duty
               to
               follow
               such
               examples
               ,
               or
               else
               directive
               ,
               declaring
               what
               examples
               are
               to
               be
               ●ollowed
               :
               And
               yet
               even
               this
               latter
               doth
               imply
               ,
               as
               well
               as
               the
               former
               ,
               that
               the
               following
               these
               examples
               thus
               declared
               ,
               is
               become
               a
               duty
               .
               There
               can
               be
               no
               duty
               without
               a
               Law
               making
               it
               to
               be
               a
               duty
               ,
               and
               consequently
               ,
               it
               is
               the
               Law
               making
               it
               to
               be
               a
               duty
               to
               follow
               such
               example
               ,
               which
               gives
               a
               Divine
               Right
               to
               those
               examples
               ,
               and
               not
               barely
               the
               examples
               themselves
               .
               We
               are
               bound
               to
               follow
               Christs
               example
               ,
               not
               barely
               because
               he
               did
               such
               and
               such
               things
               ,
               (
               for
               many
               things
               he
               did
               we
               are
               not
               bound
               to
               follow
               him
               in
               )
               but
               because
               he
               himself
               hath
               by
               a
               command
               made
               it
               our
               duty
               to
               follow
               him
               in
               his
               humility
               ,
               patience
               ,
               self-denyal
               ,
               
               &c.
               and
               in
               whatever
               things
               are
               set
               out
               in
               Scripture
               for
               our
               imitation
               .
               When
               men
               speak
               then
               with
               so
               much
               confidence
               ,
               that
               Scripture-examples
               do
               bind
               us
               unalterably
               ,
               they
               either
               mean
               that
               the
               example
               it self
               makes
               it
               a
               duty
               ,
               which
               I
               have
               
               shewn
               already
               to
               be
               absurd
               ;
               or
               else
               that
               the
               morall
               nature
               of
               the
               action
               done
               in
               that
               example
               ,
               or
               else
               the
               Law
               making
               it
               our
               duty
               to
               follow
               the
               example
               ,
               though
               in
               its
               self
               it
               be
               of
               no
               morall
               nature
               .
               If
               the
               former
               of
               these
               two
               ,
               then
               it
               is
               the
               morality
               of
               the
               action
               binds
               us
               ,
               without
               its
               being
               incarnate
               in
               the
               example
               :
               For
               the
               example
               in
               actions
               not
               morall
               ,
               binds
               not
               at
               all
               ,
               and
               therefore
               the
               example
               binds
               only
               by
               vertue
               of
               the
               morality
               of
               it
               ;
               and
               consequently
               ,
               it
               is
               the
               morality
               of
               the
               action
               which
               binds
               ,
               and
               not
               the
               example
               .
               If
               the
               latter
               ,
               the
               rule
               making
               it
               our
               duty
               ,
               then
               it
               it
               is
               more
               apparent
               that
               it
               is
               not
               the
               example
               which
               binds
               necessarily
               ,
               but
               that
               rule
               which
               makes
               it
               a
               duty
               to
               follow
               it
               ;
               for
               examples
               in
               indifferent
               things
               do
               not
               bind
               without
               a
               Law
               making
               it
               to
               be
               a
               duty
               :
               And
               so
               it
               evidently
               appears
               ,
               that
               all
               obligatory
               force
               is
               taken
               off
               from
               the
               examples
               themselves
               ,
               and
               resolved
               into
               one
               of
               the
               two
               former
               ,
               the
               morall
               nature
               of
               the
               action
               ,
               or
               a
               positive
               Law.
               And
               therefore
               those
               who
               plead
               the
               obligatory
               nature
               of
               Scripture-examples
               ,
               must
               either
               produce
               the
               morall
               nature
               of
               these
               examples
               ,
               or
               else
               a
               rule
               binding
               us
               to
               follow
               those
               examples
               .
               Especially
               ,
               when
               these
               examples
               are
               brought
               to
               found
               a
               New
               positive
               Law
               ,
               obliging
               all
               Christians
               necessarily
               to
               the
               end
               of
               the
               world
               .
               Concerning
               the
               binding
               nature
               of
               Apostolicall
               practice
               ,
               I
               shall
               discourse
               largely
               afterwards
               .
               The
               next
               thing
               pleaded
               for
               a
               Divine
               Right
               ,
               is
               by
               
                 Divine
                 Acts.
              
               As
               to
               this
               ▪
               ●t
               is
               again
               evident
               that
               all
               Divine
               Acts
               do
               not
               constitute
               such
               a
               Right
               ;
               therefore
               there
               must
               be
               something
               expressed
               in
               those
               Acts
               when
               such
               a
               Divine
               Right
               follows
               them
               ;
               whence
               we
               may
               infallibly
               gather
               ,
               it
               was
               Gods
               intention
               they
               should
               perpetually
               oblige
               :
               as
               is
               plain
               in
               the
               cases
               instanced
               in
               the
               most
               for
               this
               purpose
               ;
               as
               Gods
               resting
               on
               the
               seventh
               day
               making
               the
               Sabbath
               perpetual
               :
               For
               it
               
               was
               not
               Gods
               resting
               that
               made
               it
               the
               Sabbath
               ,
               for
               that
               is
               only
               expressed
               as
               the
               occasion
               of
               its
               institution
               ;
               but
               it
               was
               Gods
               sanctifying
               the
               day
               ,
               that
               is
               ,
               by
               a
               Law
               setting
               it
               apart
               for
               his
               own
               service
               ,
               which
               made
               it
               a
               duty
               .
               And
               so
               Christs
               resurrection
               was
               not
               it
               which
               made
               the
               Lords
               day
               a
               Sabbath
               of
               Divine
               Right
               ;
               but
               Christs
               resurrection
               was
               the
               occasion
               of
               the
               Apostles
               altering
               only
               a
               circumstantiall
               part
               of
               a
               morall
               duty
               already
               ;
               which
               being
               done
               upon
               so
               great
               reasons
               ,
               and
               by
               
               persons
               indued
               with
               an
               insallible
               spirit
               ,
               thereby
               it
               becomes
               our
               duty
               to
               observe
               that
               morall
               command
               in
               this
               limitation
               of
               time
               .
               But
               here
               it
               is
               further
               necessary
               to
               distinguish
               between
               acts
               meerly
               positive
               ,
               and
               acts
               donative
               or
               legall
               .
               The
               former
               con●er
               no
               right
               at
               all
               ,
               but
               the
               latter
               do
               ;
               not
               barely
               as
               acts
               ,
               but
               as
               legall
               acts
               ,
               that
               is
               ,
               by
               some
               declaration
               that
               those
               acts
               do
               conserr
               right
               .
               And
               so
               it
               is
               in
               all
               donations
               ,
               and
               therefore
               in
               Law
               the
               bare
               delivery
               of
               a
               thing
               to
               another
               doth
               not
               give
               a
               legall
               title
               to
               it
               ,
               without
               express
               transferring
               of
               dominion
               and
               propriety
               with
               it
               .
               Thus
               in
               Christs
               delivering
               the
               Keys
               to
               Peter
               and
               therest
               of
               the
               Apostles
               ,
               by
               that
               act
               I
               grant
               
               the
               Apostles
               had
               the
               power
               of
               the
               Keyes
               by
               Divine
               Right
               ;
               but
               then
               it
               was
               not
               any
               bare
               act
               of
               Christ
               which
               did
               it
               ,
               but
               it
               was
               only
               the
               declaration
               of
               Christs
               will
               conferring
               that
               authority
               upon
               them
               .
               Again
               ,
               we
               must
               distinguish
               between
               a
               right
               confer●'d
               by
               a
               
                 donative
                 act
              
               ,
               and
               the
               
                 unalterable
                 nature
              
               of
               that
               Right
               ;
               for
               it
               is
               plain
               there
               may
               be
               a
               Right
               personall
               as
               well
               as
               
                 successive
                 ,
                 derivative
              
               ,
               and
               perpetuall
               .
               And
               therefore
               it
               is
               not
               enough
               to
               prove
               that
               a
               Right
               was
               given
               by
               any
               act
               of
               Christ
               ,
               unless
               it
               be
               made
               appear
               it
               was
               Christs
               intention
               that
               Right
               should
               be
               perpetuall
               if
               it
               oblige
               still
               .
               For
               otherwise
               the
               
                 extent
                 of
                 the
                 Apostolical
                 Commission
                 the
                 power
                 of
                 working
                 miracles
                 ,
              
               as
               well
               as
               
                 the
                 power
                 of
                 the
                 Keyes
              
               (
               whether
               by
               it
               we
               mean
               a
               power
               declarative
               of
               duty
               ,
               or
               a
               power
               authoritative
               and
               penall
               )
               must
               continue
               still
               ,
               if
               a
               difference
               be
               not
               made
               between
               these
               two
               ;
               and
               some
               rule
               sound
               out
               to
               know
               when
               the
               Right
               conferr'd
               by
               Divine
               Acts
               is
               personall
               ,
               when
               successive
               .
               Which
               rule
               thus
               found
               out
               ,
               must
               make
               the
               Right
               unalterable
               ,
               and
               so
               concerning
               us
               ,
               and
               not
               the
               bare
               donative
               act
               of
               Christ
               ▪
               For
               it
               is
               evident
               ,
               they
               were
               all
               equally
               conferr'd
               upon
               the
               Apostles
               by
               an
               act
               of
               Christ
               :
               and
               if
               some
               continue
               still
               ,
               and
               others
               do
               not
               ,
               then
               the
               bare
               act
               of
               Christ
               doth
               not
               make
               an
               unalterable
               Divine
               Right
               .
               And
               so
               though
               it
               be
               proved
               that
               the
               Apostles
               had
               superiority
               of
               order
               and
               jurisdiction
               over
               the
               Pastors
               of
               the
               Church
               by
               an
               act
               of
               Christ
               ;
               yet
               it
               must
               further
               be
               proved
               ,
               that
               it
               was
               Christs
               intention
               that
               superiority
               should
               continue
               in
               their
               successors
               ,
               or
               it
               makes
               nothing
               to
               the
               purpose
               .
               But
               this
               argument
               I
               confess
               ,
               I
               see
               not
               how
               those
               who
               make
               a
               necessary
               Divine
               Right
               
               to
               follow
               upon
               the
               acts
               of
               Christ
               ,
               can
               possibly
               avoid
               the
               force
               of
               .
               The
               last
               thing
               pleaded
               for
               Divine
               Right
               ,
               is
               
                 Divine
                 approbation
              
               ;
               but
               this
               least
               of
               all
               constitutes
               a
               Divine
               Right
               :
               For
               if
               the
               actions
               be
               extraordinary
               ,
               Gods
               approbation
               of
               them
               as
               such
               ,
               cannot
               make
               them
               an
               ordinary
               duty
               .
               In
               all
               other
               actions
               which
               are
               good
               ,
               and
               therefore
               only
               commendable
               ,
               they
               must
               be
               so
               ,
               either
               because
               done
               in
               conformity
               to
               Gods
               revealed
               Will
               ,
               or
               to
               the
               nature
               of
               things
               good
               in
               themselves
               .
               In
               the
               one
               ,
               it
               is
               the
               positive
               Law
               of
               God
               ,
               in
               the
               other
               the
               Law
               of
               Nature
               ,
               which
               made
               the
               action
               good
               ,
               and
               so
               approved
               by
               God
               ,
               and
               on
               that
               account
               we
               are
               bound
               to
               do
               it
               .
               For
               God
               will
               certainly
               approve
               of
               nothing
               but
               what
               is
               done
               according
               to
               his
               Will
               revealed
               ,
               or
               natural
               ;
               which
               Will
               and
               Law
               of
               his
               ,
               is
               that
               which
               makes
               any
               thing
               to
               be
               of
               Divine
               Right
               ,
               
                 i.
                 e.
              
               perpetually
               binding
               ,
               as
               to
               the
               observation
               of
               it
               .
               But
               for
               acts
               of
               meerly
               positive
               nature
               ,
               which
               we
               read
               Gods
               approbation
               of
               in
               Scripture
               ,
               by
               vertue
               of
               which
               approbation
               those
               actions
               do
               oblige
               us
               ;
               in
               this
               case
               ,
               I
               say
               ,
               it
               is
               not
               Gods
               meer
               approbation
               that
               makes
               the
               obligation
               ,
               but
               as
               that
               approbation
               ,
               so
               recorded
               in
               Scripture
               ,
               is
               a
               sufficient
               testimony
               and
               declaration
               of
               Gods
               intention
               to
               oblige
               men
               :
               And
               so
               it
               comes
               to
               be
               a
               positive
               Law
               ,
               which
               is
               nothing
               else
               but
               a
               sufficient
               declaration
               of
               the
               Legislators
               will
               and
               intention
               ,
               to
               bind
               in
               particular
               actions
               and
               cases
               .
               Thus
               now
               we
               have
               cleared
               whereon
               a
               necessary
               and
               unalterable
               Divine
               Right
               must
               be
               founded
               ;
               either
               upon
               the
               Law
               of
               Nature
               ,
               or
               some
               positive
               Law
               of
               God
               ,
               sufficiently
               declared
               to
               be
               perpetually
               binding
               .
            
          
           
             
             
               CHAP.
               II.
               
            
             
               
                 Six
                 Hypotheses
                 laid
                 down
                 ,
                 as
                 the
                 basis
                 of
                 the
                 following
                 Discourse
                 .
                 1.
                 
                 The
                 irreversible
                 obligation
                 of
                 the
                 Law
                 of
                 Nature
                 ,
                 either
                 by
                 humane
                 ,
                 or
                 Divine
                 positive
                 Laws
                 ,
                 in
                 things
                 immediately
                 flowing
                 from
                 it
                 .
                 2.
                 
                 Things
                 agreeable
                 to
                 the
                 Law
                 of
                 Nature
                 may
                 be
                 lawfully
                 practised
                 in
                 the
                 Church
                 of
                 God
                 ,
                 where
                 there
                 is
                 no
                 prohibition
                 by
                 positive
                 Laws
                 ;
                 inlarged
                 into
                 5
                 subservient
                 Propositions
                 .
                 3.
                 
                 Divine
                 positive
                 Laws
                 ,
                 concerning
                 the
                 manner
                 of
                 the
                 thing
                 whose
                 substance
                 is
                 determined
                 by
                 the
                 Law
                 of
                 Nature
                 ,
                 must
                 be
                 obeyed
                 by
                 vertue
                 of
                 the
                 obligation
                 of
                 the
                 natural
                 Law.
                 4.
                 
                 Things
                 undetermined
                 ,
                 both
                 by
                 the
                 naturall
                 and
                 positive
                 Laws
                 of
                 God
                 ,
                 may
                 be
                 lawfully
                 determined
                 by
                 the
                 supream
                 authority
                 in
                 the
                 Church
                 of
                 God.
                 5.
                 
                 What
                 is
                 th●●
                 determined
                 by
                 lawfull
                 authority
                 ,
                 doth
                 bind
                 the
                 consciences
                 of
                 men
                 ▪
                 subject
                 to
                 that
                 authority
                 .
                 to
                 obedience
                 to
                 those
                 determinations
                 .
                 6.
                 
                 Things
                 thus
                 determined
                 by
                 lawfull
                 authority
                 ,
                 are
                 not
                 thereby
                 made
                 unalterable
                 ,
                 but
                 may
                 be
                 revoked
                 ,
                 limited
                 ,
                 and
                 changed
                 by
                 the
                 same
                 authority
                 .
              
            
             
               HAving
               shewed
               what
               a
               Divine
               Right
               is
               ,
               and
               whereon
               it
               is
               
               founded
               ;
               our
               next
               great
               inquiry
               will
               be
               ,
               How
               far
               Church-Government
               is
               founded
               upon
               Divine
               Right
               ,
               taken
               either
               of
               these
               two
               wayes
               .
               But
               for
               our
               more
               distinct
               ,
               clear
               ,
               and
               rationa●●
               proceeding
               ,
               I
               shall
               lay
               down
               some
               things
               ,
               as
               so
               many
               Postulata
               or
               generall
               Principles
               and
               Hypotheses
               ,
               which
               will
               be
               as
               the
               basis
               and
               foundation
               of
               the
               following
               Discourse
               ;
               which
               all
               of
               them
               concern
               the
               obligation
               of
               Laws
               ,
               wherein
               I
               shall
               proceed
               gradually
               ,
               beginning
               with
               the
               Law
               of
               Nature
               ,
               and
               so
               to
               Divine
               positive
               Laws
               ;
               and
               lastly
               ,
               to
               speak
               to
               humane
               positive
               Laws
               .
               The
               first
               Principle
               or
               Hypothesis
               which
               I
               lay
               down
               ,
               is
               ,
               
            
             
               
                 That
                 where
                 the
                 Law
                 of
                 Nature
                 doth
                 determine
                 any
                 thing
                 by
                 way
                 of
                 duty
                 ,
                 as
                 flowing
                 from
                 the
                 principles
                 of
                 it
                 ,
                 there
                 no
                 positive
                 Law
                 can
                 be
                 supposed
                 to
                 take
                 off
                 the
                 obligation
                 of
                 it
                 .
              
               Which
               I
               prove
               ,
               both
               as
               to
               humane
               positive
               Laws
               and
               Divine
               :
               First
               as
               to
               humane
               .
               For
               first
               ,
               the
               things
               commanded
               in
               the
               Law
               of
               Nature
               ,
               being
               just
               and
               righteous
               in
               themselves
               ,
               there
               can
               be
               no
               obligatory
               Law
               made
               against
               such
               things
               .
               
                 Nemo
                 tenetur
              
               
               
                 ad
                 impossibile
              
               ,
               is
               true
               in
               the
               sense
               of
               the
               Civil
               Law
               ,
               as
               well
               as
               in
               Philosophy
               ;
               as
               impossibile
               is
               taken
               for
               turpe
               ,
               and
               turpe
               for
               that
               which
               is
               contrary
               to
               the
               dictates
               of
               Nature
               .
               A
               man
               may
               be
               as
               well
               bound
               not
               to
               be
               a
               man
               ,
               as
               not
               to
               act
               according
               to
               principles
               of
               reason
               ▪
               For
               the
               Law
               of
               Nature
               is
               nothing
               else
               but
               the
               dictate
               of
               right
               reason
               ,
               discovering
               the
               good
               or
               
               evil
               of
               particular
               actions
               ,
               from
               their
               conformity
               or
               repugnancy
               to
               natural
               light
               .
               Whatever
               positive
               Law
               is
               then
               made
               directly
               infringing
               and
               violating
               natural
               principles
               ,
               is
               thereby
               of
               no
               force
               at
               all
               .
               And
               that
               which
               hath
               no
               obligation
               in
               it self
               ,
               cannot
               dissolve
               a
               former
               obligation
               .
               Secondly
               ,
               the
               indispensablenesse
               of
               the
               obligation
               of
               the
               Law
               of
               Nature
               ,
               appears
               from
               the
               end
               of
               all
               other
               Laws
               ,
               which
               are
               agreed
               upon
               by
               mutual
               compact
               ,
               which
               is
               ,
               the
               better
               to
               preserve
               men
               in
               their
               rights
               and
               priviledges
               .
               Now
               the
               greatest
               rights
               of
               men
               ,
               are
               such
               as
               flow
               from
               Nature
               its
               self
               ,
               and
               therefore
               ,
               as
               no
               Law
               binds
               against
               the
               reason
               of
               it
               ,
               so
               neither
               can
               it
               against
               the
               common
               end
               of
               Laws
               .
               Therefore
               ,
               if
               a
               humane
               positive
               Law
               should
               be
               made
               ,
               that
               God
               should
               not
               be
               worshipped
               ,
               it
               cannot
               bind
               ,
               being
               against
               the
               main
               end
               of
               Laws
               ,
               which
               is
               to
               make
               men
               live
               together
               as
               reasonable
               creature●
               ,
               which
               they
               cannot
               do
               ,
               without
               doing
               what
               Nature
               requires
               ,
               which
               is
               ,
               to
               serve
               God
               who
               made
               it
               .
               Again
               ,
               it
               overturns
               the
               very
               foundation
               of
               all
               Government
               ,
               and
               dissolves
               the
               tye
               to
               all
               humane
               Laws
               ,
               if
               the
               Law
               of
               Nature
               doth
               not
               bind
               indispensably
               :
               for
               otherwise
               ,
               upon
               what
               ground
               must
               men
               yield
               obedience
               to
               any
               Laws
               that
               are
               made
               ?
               Is
               it
               not
               by
               vertue
               of
               this
               Law
               of
               Nature
               ,
               that
               men
               must
               stand
               to
               all
               compacts
               and
               agreements
               made
               ?
               If
               Laws
               take
               their
               force
               among
               men
               from
               hence
               ,
               they
               can
               bind
               no
               further
               then
               those
               comp●cts
               did
               extend
               ;
               which
               cannot
               be
               supposed
               to
               be
               ,
               to
               violate
               and
               destroy
               their
               own
               natures
               .
               Positive
               Laws
               may
               restrain
               much
               of
               what
               is
               only
               of
               the
               permissive
               Law
               of
               Nature
               (
               for
               the
               intent
               of
               positive
               Laws
               ,
               was
               to
               make
               men
               abate
               so
               much
               of
               their
               naturall
               freedom
               ,
               as
               should
               be
               judged
               necessary
               for
               the
               preservation
               of
               humane
               Societies
               )
               but
               against
               the
               obligatory
               Law
               of
               Nature
               ,
               as
               to
               its
               precepts
               ,
               no
               after-Law
               can
               derogate
               from
               the
               obligation
               of
               it
               .
               And
               therefore
               it
               is
               otherwise
               between
               the
               Law
               of
               Nature
               and
               positive
               Laws
               ,
               then
               between
               
               Laws
               meerly
               civil
               :
               for
               as
               to
               these
               the
               rule
               is
               ,
               that
               
                 posterior
                 derogat
                 priori
              
               ,
               the
               latter
               Law
               cassats
               and
               nulls
               the
               obligation
               of
               the
               former
               ;
               but
               as
               to
               natural
               Laws
               and
               positive
               ,
               
                 prior
                 derogat
                 posteriori
              
               ,
               the
               Law
               o●
               Nature
               ,
               which
               is
               first●
               ,
               takes
               away
               the
               obligation
               of
               a
               positive
               Law
               ,
               if
               it
               be
               contrary
               to
               it
               .
               As
               Iustellus
               observe
               it
               was
               in
               the
               primitive
               Church
               ,
               —
               in
               reference
               to
               the
               obligation
               of
               the
               Canons
               of
               the
               Councils
               ,
               that
               such
               as
               
               were
               inserted
               in
               the
               
                 Codex
                 Canonum
              
               ,
               being
               of
               the
               more
               ancient
               Councils
               ,
               did
               render
               the
               obligation
               of
               later
               Canons
               invalid
               ,
               which
               were
               contrary
               to
               them
               ,
               unlesse
               it
               were
               in
               m●tte●s
               of
               small
               moment
               .
               We
               see
               then
               ,
               that
               supposing
               the
               Law
               of
               Nature
               doth
               not
               continue
               obligatory
               ,
               the
               obligation
               of
               all
               humane
               positive
               Laws
               will
               fall
               with
               it
               ,
               (
               as
               the
               superstructure
               needs
               must
               when
               the
               foundation
               is
               removed
               )
               for
               if
               any
               other
               Law
               of
               Nature
               may
               be
               dissolved
               ,
               why
               not
               that
               whereby
               men
               are
               bound
               to
               stand
               to
               Covenants
               and
               contracts
               made
               ?
               and
               if
               that
               be
               dissolved
               ,
               How
               can
               the
               obligation
               to
               humane
               Laws
               remain
               ,
               which
               is
               founded
               upon
               that
               basis
               ?
               And
               so
               all
               civil
               Societies
               are
               thereby
               overturned
               .
               Thirdly
               ,
               it
               appears
               from
               the
               nature
               of
               that
               obligation
               which
               follows
               the
               Law
               of
               Nature
               ,
               so
               that
               thereby
               no
               humane
               Law
               can
               bind
               against
               this
               ;
               for
               humane
               Laws
               bind
               only
               outward
               humane
               act●ons
               directly
               ,
               and
               internall
               acts
               only
               by
               vertue
               of
               their
               necessary
               connexion
               with
               ,
               and
               influence
               upon
               outward
               actions
               ,
               and
               not
               otherwise
               ;
               but
               the
               Law
               of
               N●ture
               immediately
               binds
               the
               soul
               and
               conscience
               of
               man
               :
               And
               therefore
               
                 obligatio
                 naturalis
              
               ,
               and
               
                 nexus
                 conscientiae
              
               ,
               are
               made
               to
               be
               the
               same
               by
               
                 Lessius
                 ,
                 Suar●z
              
               ,
               and
               others
               .
               For
               Lessius
               d●sputing
               ,
               Whether
               
               a
               Will
               made
               without
               solemnity
               of
               Law
               ,
               doth
               bind
               in
               conscience
               or
               no
               ?
               He
               proves
               it
               do●h
               by
               ●his
               argument
               ,
               from
               the
               opinion
               of
               the
               Lawyers
               ,
               that
               without
               those
               solemnities
               there
               doth
               arise
               from
               it
               a
               natural
               obligation
               ,
               and
               the
               
                 hresae
                 ab
                 Intestato
              
               ,
               who
               is
               the
               next
               of
               Kin
               ,
               is
               bound
               to
               make
               it
               good
               ;
               therefore
               it
               doth
               bind
               in
               conscience
               .
               So
               then
               there
               ariseth
               a
               necessary
               obllgation
               upon
               conscience
               ,
               from
               the
               dict●tes
               of
               the
               Law
               of
               Nature
               ,
               which
               cannot
               be
               removed
               by
               any
               positive
               Law.
               For
               although
               there
               lye
               no
               action
               in
               the
               civil
               Law
               against
               the
               breach
               of
               a
               meerly
               natural
               Law
               ,
               as
               in
               the
               former
               case
               of
               succession
               to
               a
               Will
               not
               legally
               made
               ;
               in
               covenants
               made
               without
               
               conditions
               expressed
               ,
               in
               recovery
               of
               debt●
               from
               a
               person
               to
               whom
               money
               was
               lent
               in
               his
               Pupillage
               without
               consent
               of
               his
               Tutor
               ;
               in
               these
               cases
               though
               no
               action
               lie
               against
               the
               persons
               ,
               yet
               this
               proves
               not
               that
               these
               have
               no
               obligation
               upon
               a
               man
               ,
               but
               only
               that
               he
               is
               not
               responsible
               for
               the
               breach
               of
               morall
               honesty
               in
               them
               before
               civil
               Courts
               .
               In
               which
               sense
               those
               Lawyers
               are
               to
               be
               understood
               ,
               which
               deny
               the
               obligation
               of
               the
               Law
               of
               Nature
               .
               But
               however
               conscience
               binds
               the
               offender
               over
               to
               answer
               at
               a
               higher
               tribunal
               ,
               before
               which
               all
               such
               offences
               shall
               be
               punished
               .
               Thus
               then
               we
               see
               no
               positive
               humane
               Law
               can
               dispence
               with
               ,
               or
               dissolve
               the
               obligation
               of
               th●
               Law
               of
               nature
               .
               Much
               lesse
               ;
               Secondly
               ,
               can
               we
               suppose
               any
               positive
               Divine
               Law
               should
               .
               For
               although
               Gods
               power
               be
               immense
               and
               infinite
               to
               do
               what
               pleaseth
               him
               ,
               yet
               we
               must
               always
               suppose
               this
               power
               to
               be
               conjoyned
               with
               goodnesse
               ,
               else
               it
               is
               no
               divine
               power
               :
               and
               therefore
               
                 posse
                 malum
                 ,
                 non
                 est
                 posse
                 ,
              
               it
               is
               no
               power
               ,
               but
               weakness
               to
               do
               evil
               ;
               and
               without
               this
               
                 posse
                 malum
              
               ,
               there
               can
               be
               no
               alteration
               made
               in
               the
               nature
               of
               good
               and
               evil
               ;
               which
               must
               be
               supposed
               ,
               if
               the
               obligation
               of
               the
               natural
               Law
               be
               dispensed
               with
               .
               Therefore
               it
               was
               well
               said
               by
               Origen
               ,
               when
               C●lsus
               objected
               it
               as
               the
               common
               speech
               of
               the
               
               Christians
               ,
               That
               with
               God
               all
               things
               are
               possible
               ,
               that
               he
               neither
               understood
               
                 how
                 it
                 was
                 spoken
                 ,
                 nor
                 what
                 these
                 all-things
                 are
                 ,
                 nor
                 how
                 God
                 could
                 do
                 them
                 :
              
               and
               concludes
               with
               this
               excellent
               speech
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 We
                 say
              
               ,
               saith
               he
               ,
               
                 that
                 God
                 can
                 do
                 all
                 things
                 ,
                 which
                 are
                 reconcilable
                 with
                 his
                 Deity
                 ,
                 Goodnesse
                 ,
                 and
                 Wisdom
                 .
              
               And
               after
               adds
               ,
               
                 That
                 as
                 it
                 is
                 impossible
                 for
                 honey
                 to
                 make
                 things
                 bitter
                 ,
                 and
                 light
                 to
                 make
                 things
                 obscure
                 ,
                 so
                 it
                 is
                 for
                 God
                 to
                 do
                 any
                 thing
                 that
                 is
                 unjust
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 For
                 the
                 power
                 of
                 doing
                 evil
                 is
                 directly
                 contrary
                 to
                 the
                 Divine
                 Nature
                 ,
                 and
                 that
                 Omnipotency
                 which
                 is
                 consistent
                 with
                 it
                 .
              
               To
               the
               same
               purpose
               he
               speaks
               elswhere
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 God
                 wills
                 nothing
                 unbecoming
                 himself
              
               :
               And
               again
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 We
                 affirm
                 that
                 God
                 cannot
                 do
                 evil
                 actions
                 :
                 for
                 if
                 he
                 could
                 ,
                 he
                 might
                 as
                 well
                 be
                 no
                 God.
                 For
                 if
                 God
                 should
                 do
                 evil
                 ,
                 he
                 would
                 be
                 no
                 God.
              
               So
               then
               
               though
               God
               be
               omnipotent
               ,
               yet
               it
               follows
               not
               that
               he
               can
               therefore
               dissolve
               the
               obligation
               of
               the
               preceptive
               Law
               of
               nature
               ,
               or
               change
               the
               natures
               of
               good
               and
               evil
               .
               God
               may
               indeed
               alter
               the
               properties
               of
               those
               things
               from
               whence
               the
               respects
               of
               good
               and
               evil
               do
               result
               ,
               as
               in
               Abrahams
               offering
               Isaac
               ,
               the
               Israelites
               taking
               away
               the
               Aegyptians
               Jewels
               ;
               which
               God
               may
               justly
               do
               by
               vertue
               of
               his
               absolute
               dominion
               ;
               but
               the
               change
               here
               ,
               is
               not
               in
               the
               obligation
               of
               the
               Law
               ,
               but
               in
               the
               things
               themselves
               .
               Murther
               would
               be
               an
               intrinsecal
               evil
               still
               ;
               but
               that
               which
               was
               done
               by
               immediate
               and
               explicit
               command
               from
               God
               ,
               would
               have
               been
               no
               murther
               .
               Theft
               had
               been
               a
               sin
               still
               ,
               but
               taking
               things
               aliena●ed
               from
               their
               properties
               by
               God
               himself
               ,
               was
               not
               Theft
               .
               We
               conclude
               then
               ,
               what
               comes
               immediately
               from
               the
               Law
               of
               nature
               by
               way
               of
               command
               binds
               immutably
               and
               indispensably
               .
               Which
               is
               the
               first
               Hypothesis
               or
               Principle
               laid
               down
               .
            
             
               The
               second
               Hypothesis
               is
               ,
               
                 That
                 things
                 which
                 are
                 either
                 deducible
              
               
               
                 from
                 the
                 Law
                 of
                 Nature
                 ,
                 or
                 by
                 the
                 light
                 of
                 Nature
                 discovered
                 to
                 be
                 very
                 agreeable
                 to
                 it
                 ,
                 may
                 be
                 lawfully
                 practised
                 in
                 the
                 Church
                 of
                 God
                 ,
                 if
                 they
                 be
                 not
                 otherwise
                 determined
                 by
                 the
                 positive
                 Laws
                 of
                 God
                 ,
                 or
                 of
                 lawfull
                 humane
                 authority
                 .
              
               We
               shall
               first
               inquire
               into
               the
               nature
               of
               these
               things
               ,
               and
               then
               shew
               the
               lawfulnesse
               of
               doing
               them
               .
               For
               the
               nature
               of
               these
               things
               :
               we
               must
               consider
               what
               things
               may
               be
               said
               to
               be
               of
               the
               Law
               of
               nature
               .
               They
               may
               be
               reduced
               to
               two
               heads
               ,
               which
               must
               be
               accurately
               distinguished
               .
               They
               are
               either
               such
               thing●
               which
               Nature
               dictates
               to
               be
               done
               ,
               or
               not
               to
               be
               done
               necessarily
               and
               immutably
               ;
               or
               else
               such
               things
               as
               are
               judged
               to
               be
               very
               agreeable
               to
               natural
               light
               ,
               but
               are
               subject
               to
               positive
               determinations
               .
               The
               former
               are
               called
               by
               some
               
                 jus
                 naturae
                 obligativum
              
               ;
               by
               others
               
                 jus
                 naturae
                 proprium
              
               ,
               whereby
               things
               are
               made
               necessarily
               duties
               or
               sins
               ;
               the
               latter
               
                 jus
                 naturae
                 permissivum
              
               ,
               and
               reductivum
               ,
               for
               which
               it
               is
               sufficient
               if
               there
               be
               no
               repugnancy
               to
               natural
               light
               .
               From
               these
               two
               arise
               a
               different
               obligation
               upon
               
               men
               ;
               either
               strict
               ,
               and
               is
               called
               by
               
                 Covarr●vias
                 ,
                 obligatio
                 ex
                 ▪
                 justitiâ
                 ,
              
               an
               obligation
               of
               duty
               and
               justice
               ;
               the
               other
               larger
               ,
               
                 obligatio
                 ex
                 communi
                 aequitate
                 ,
                 or
                 ex
                 honestate
                 morali
              
               ;
               an
               obligation
               from
               common
               equity
               ,
               that
               is
               ,
               according
               to
               the
               agreeablenesse
               of
               things
               to
               natural
               light
               ,
               The
               former
               I
               have
               shewn
               already
               
               to
               bind
               indispensably
               ,
               but
               these
               latter
               are
               subject
               to
               positive
               Laws
               .
               For
               our
               better
               understanding
               the
               obligation
               of
               these
               (
               which
               is
               more
               intricate
               then
               the
               former
               )
               we
               shall
               consider
               men
               under
               a
               double
               notion
               ,
               either
               in
               a
               state
               of
               absolute
               liberty
               ,
               which
               some
               call
               a
               state
               of
               Nature
               ;
               or
               else
               in
               a
               state
               wherein
               they
               have
               restrained
               their
               own
               liberty
               by
               mutual
               compacts
               ,
               or
               are
               determined
               by
               a
               higher
               Law.
               These
               things
               premised
               ,
               I
               lay
               down
               these
               Propositions
               .
            
             
               1.
               
               
                 In
                 a
                 state
                 of
                 absolute
                 liberty
                 ,
                 before
                 any
                 positive
                 Laws
                 were
                 superadded
                 to
                 the
                 naturall
                 ,
                 Whatsoever
                 was
                 not
                 necessarily
                 determined
                 by
                 the
                 obligatory
                 Law
                 of
                 Nature
                 ,
                 was
                 wholly
                 left
                 to
                 mens
                 power
                 to
                 do
                 it
                 or
                 not
                 ,
                 and
                 belongs
                 to
                 the
                 permissive
                 Law
                 of
                 Nature
                 .
              
               And
               thus
               all
               those
               things
               which
               are
               since
               determined
               by
               positive
               Laws
               ,
               were
               in
               such
               a
               supposed
               state
               ,
               left
               to
               the
               free
               choyce
               of
               a
               mans
               own
               will.
               Thus
               it
               was
               in
               mens
               power
               to
               joyn
               in
               civil
               Society
               with
               whom
               they
               pleased
               ,
               to
               recover
               things
               ,
               or
               vindicate
               injuries
               in
               what
               way
               they
               judged
               best
               ,
               to
               submit
               to
               what
               constitutions
               alone
               they
               would
               themselves
               ,
               to
               choose
               what
               form
               of
               Government
               among
               them
               they
               pleased
               ,
               to
               determine
               how
               far
               they
               would
               be
               bound
               to
               any
               Authority
               chosen
               by
               themselves
               ,
               to
               lodge
               the
               legislative
               and
               coercive
               Power
               in
               what
               persons
               they
               thought
               fit
               ,
               to
               agree
               upon
               punishments
               answerable
               to
               the
               nature
               of
               offences
               .
               And
               so
               in
               all
               other
               things
               not
               repugnant
               to
               the
               common
               light
               of
               reason
               ,
               and
               the
               dictates
               of
               the
               preceptive
               part
               of
               the
               Law
               of
               Nature
               .
            
             
               2.
               
               
                 A
                 state
                 of
                 absolute
                 liberty
                 ,
                 not
                 agreeing
                 to
                 the
                 nature
                 of
                 man
                 considered
                 in
                 relation
                 to
                 others
                 ;
                 it
                 was
                 in
                 mens
                 power
                 to
                 restrain
                 their
                 own
                 liberty
                 upon
                 compacts
                 so
                 far
                 as
                 should
                 be
                 judged
                 necessary
                 for
                 the
                 ends
                 of
                 their
                 mutuall
                 Society
                 .
              
               A
               state
               of
               Nature
               I
               look
               upon
               only
               as
               an
               imaginary
               state
               ,
               for
               better
               understanding
               the
               nature
               and
               obligation
               of
               Laws
               .
               For
               it
               is
               confessed
               by
               the
               greatest
               Assertors
               of
               it
               ,
               that
               the
               relation
               of
               Parents
               and
               Children
               cannot
               be
               conceived
               in
               a
               state
               of
               natural
               liberty
               ,
               
               because
               Children
               assoon
               as
               born
               are
               actually
               under
               the
               power
               and
               authority
               of
               their
               Parents
               .
               But
               for
               our
               clearer
               apprehending
               the
               matter
               in
               hand
               ,
               we
               shall
               proceed
               with
               it
               .
               Supposing
               then
               all
               those
               former
               rights
               were
               in
               their
               own
               power
               ,
               it
               is
               most
               agreeable
               to
               natural
               reason
               ,
               that
               every
               man
               
               may
               part
               with
               his
               right
               so
               far
               as
               he
               please
               for
               his
               own
               advantage
               .
               Here
               now
               ,
               men
               finding
               a
               necessity
               to
               part
               with
               some
               of
               their
               Rights
               ,
               to
               defend
               and
               secure
               their
               most
               considerable
               Ones
               ,
               they
               begin
               to
               think
               of
               Compacts
               one
               with
               another
               (
               taking
               this
               as
               a
               Principle
               of
               the
               Natural
               Law
               ,
               and
               the
               Foundation
               of
               Society
               ,
               That
               all
               Covenants
               are
               to
               be
               performed
               :
               )
               When
               they
               are
               thus
               far
               agreed
               ,
               they
               then
               consider
               the
               terms
               upon
               which
               they
               should
               enter
               into
               Society
               one
               with
               another
               .
               And
               here
               men
               devest
               themselves
               of
               their
               original
               liberty
               ,
               and
               agree
               upon
               an
               Inclosure
               of
               Properties
               ,
               and
               the
               Fences
               of
               those
               Properties
               ;
               I
               mean
               ,
               upon
               living
               together
               in
               a
               civil
               state
               ,
               and
               of
               the
               Laws
               they
               must
               be
               ruled
               by
               .
               This
               is
               apparently
               agreeable
               to
               Natural
               Reason
               ,
               the
               things
               being
               in
               their
               own
               power
               ,
               which
               they
               agree
               to
               part
               with
               .
            
             
               
                 Men
                 entring
                 upon
                 Societies
                 by
                 Mutual
                 Compacts
                 ,
                 things
              
               
               
                 thereby
                 become
                 good
                 and
                 evil
                 ,
                 which
                 were
                 not
                 so
                 before
                 .
              
               Thus
               
               he
               who
               was
               free
               before
               to
               do
               what
               and
               how
               he
               pleased
               ,
               is
               now
               bound
               to
               obey
               what
               Laws
               he
               hath
               consented
               to
               ;
               or
               else
               he
               breaks
               not
               only
               a
               Positive
               Law
               ,
               but
               that
               Law
               of
               Nature
               ,
               which
               commands
               Man
               to
               stand
               to
               Covenants
               once
               made
               ,
               though
               he
               be
               free
               to
               make
               them
               .
               And
               therefore
               it
               is
               observable
               ,
               that
               the
               doing
               of
               things
               that
               were
               lawful
               before
               Covenants
               made
               ,
               and
               things
               thereby
               determined
               ,
               may
               be
               so
               far
               from
               being
               lawful
               after
               ,
               that
               the
               doing
               of
               them
               may
               contradict
               a
               Principle
               of
               the
               Obligatory
               Law
               of
               Nature
               .
               Thus
               in
               a
               state
               of
               liberty
               ,
               every
               one
               had
               right
               to
               what
               he
               thought
               fit
               for
               his
               use
               ;
               but
               Propriety
               and
               Dominion
               being
               introduced
               ,
               which
               was
               a
               free
               voluntary
               act
               ,
               by
               mens
               determining
               Rights
               ,
               it
               now
               becomes
               an
               offence
               against
               the
               Law
               of
               Nature
               ,
               to
               take
               away
               
               that
               which
               is
               another
               mans
               .
               In
               which
               sense
               alone
               it
               is
               ,
               that
               Theft
               is
               said
               to
               be
               forbidden
               by
               the
               Law
               of
               Nature
               .
               And
               by
               the
               same
               reason
               ,
               he
               that
               resists
               and
               opposeth
               the
               lawful
               Authority
               ,
               under
               which
               he
               is
               born
               ,
               doth
               not
               only
               offend
               against
               the
               Municipal
               Laws
               of
               the
               place
               wherein
               he
               lives
               ,
               but
               against
               that
               Original
               and
               Fundamental
               Law
               of
               Societies
               ,
               viz
               standing
               to
               Covenants
               once
               made
               .
               For
               it
               is
               a
               gross
               mistake
               ,
               as
               well
               as
               dangerous
               ,
               for
               men
               to
               imagine
               ,
               That
               every
               man
               is
               born
               in
               a
               state
               of
               Absolute
               Liberty
               ,
               to
               chuse
               what
               Laws
               and
               Governours
               he
               please
               ▪
               but
               every
               one
               being
               now
               born
               a
               Subject
               to
               that
               Authority
               
               he
               lives
               under
               ,
               he
               is
               bound
               to
               preserve
               it
               as
               much
               as
               in
               him
               lies
               :
               Thence
               Augustus
               had
               some
               reason
               to
               say
               ,
               He
               was
               the
               best
               Citizen
               ,
               
                 qui
                 praesentem
                 reipublicae
                 statum
                 mutari
                 ●●●
                 vult
                 ,
                 That
                 doth
                 not
                 disturb
                 the
                 present
                 state
                 of
                 the
                 Commonwealth
              
               ;
               and
               who
               ,
               as
               Alcibiades
               saith
               in
               Thucydides
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 endeavours
                 to
                 preserve
                 that
                 form
                 of
                 Government
                 he
                 was
                 born
                 under
                 .
              
               And
               the
               reason
               of
               it
               is
               ,
               that
               in
               Contracts
               and
               Covenants
               made
               for
               Government
               ,
               men
               look
               not
               only
               at
               themselves
               ,
               but
               at
               the
               benefit
               of
               Posterity
               ;
               if
               then
               one
               Party
               be
               bound
               to
               maintain
               the
               Rights
               of
               the
               others
               Posterity
               ,
               as
               well
               as
               of
               his
               person
               ,
               the
               other
               party
               must
               be
               supposed
               to
               oblige
               his
               Posterity
               in
               his
               Covenant
               to
               perform
               Obedience
               ;
               which
               every
               man
               hath
               power
               to
               do
               ,
               because
               Children
               are
               at
               their
               Parents
               disposal
               ;
               And
               Equity
               requires
               ,
               that
               the
               Covenant
               entred
               should
               be
               of
               equal
               extent
               to
               both
               parties
               :
               And
               if
               a
               man
               doth
               expect
               Protection
               for
               his
               Posterity
               ,
               he
               must
               engage
               for
               the
               Obedience
               of
               his
               Posterity
               too
               ,
               to
               the
               Governor●
               who
               do
               legally
               protect
               them
               .
               But
               the
               further
               prosecution
               of
               these
               things
               belongs
               to
               another
               place
               to
               consider
               of
               ;
               my
               purpose
               being
               to
               treat
               of
               Government
               in
               the
               Church
               ,
               and
               not
               in
               the
               State.
               The
               sum
               of
               this
               is
               ,
               that
               the
               Obligation
               to
               the
               performance
               of
               what
               things
               are
               determined
               (
               which
               are
               of
               the
               permissive
               Law
               of
               Nature
               )
               by
               Positive
               Laws
               ,
               doth
               arise
               from
               the
               Obligatory
               Law
               of
               Nature
               .
               As
               the
               Demonstration
               of
               the
               particular
               Problemes
               in
               the
               Mathematicks
               ,
               doth
               depend
               upon
               the
               Principles
               of
               the
               Theoremes
               themselves
               ;
               and
               so
               whoever
               denies
               the
               truth
               of
               the
               Probleme
               ,
               deduced
               by
               just
               Consequence
               from
               the
               Theoreme
               ,
               must
               consequentially
               deny
               the
               truth
               of
               the
               Theoreme
               its
               self
               :
               So
               those
               who
               violate
               the
               particular
               Determinations
               of
               the
               Permissive
               Law
               of
               Nature
               ,
               do
               violate
               the
               Obligation
               of
               the
               Preceptive
               part
               of
               that
               Law
               :
               Obedience
               to
               the
               other
               being
               grounded
               on
               the
               Principles
               of
               this
               .
            
             
               4.
               
               
                 God
                 hath
                 Power
                 by
                 his
                 Positive
                 Laws
                 to
                 take
                 in
                 and
                 determine
                 as
                 much
                 of
                 the
                 Permissive
                 Law
                 of
                 Nature
                 as
                 he
                 please
                 ,
                 which
                 being
                 once
                 so
                 determined
                 by
                 an
                 Universal
                 Law
                 ,
                 is
                 so
                 far
                 from
                 being
                 lawful
                 to
                 be
                 done
                 ,
                 that
                 the
                 doing
                 of
                 them
                 by
                 those
                 under
                 an
                 Obligation
                 to
                 his
                 Positive
                 Laws
                 ,
                 is
                 an
                 offence
                 against
                 the
                 Immutable
                 Law
                 of
                 Nature
                 .
              
               That
               God
               may
               restrain
               mans
               Natural
               Liberty
               ,
               I
               suppose
               none
               who
               own
               Gods
               Legislative
               Power
               
               over
               the
               world
               can
               deny
               :
               especially
               considering
               that
               men
               have
               power
               to
               restrain
               themselves
               ;
               much
               more
               then
               hath
               God
               ,
               who
               is
               the
               Rector
               and
               Governor
               of
               the
               World.
               That
               a
               breach
               of
               his
               positive
               Laws
               is
               an
               offence
               against
               the
               common
               Law
               of
               Nature
               ,
               appears
               hence
               ;
               because
               man
               being
               Gods
               creature
               ,
               is
               not
               only
               bound
               to
               do
               what
               is
               in
               general
               suitable
               to
               the
               principles
               of
               reason
               in
               flying
               evil
               ,
               and
               choosing
               good
               ;
               but
               to
               submit
               to
               the
               determinations
               of
               Gods
               will
               ,
               as
               to
               the
               distinction
               of
               good
               from
               evil
               .
               For
               being
               bound
               universally
               to
               obey
               God
               ,
               it
               is
               implyed
               that
               man
               should
               obey
               him
               in
               all
               things
               which
               he
               discovers
               to
               be
               his
               will
               :
               whose
               determination
               must
               make
               a
               thing
               not
               only
               good
               ,
               but
               necessary
               to
               be
               done
               ,
               by
               vertue
               of
               his
               supreme
               authority
               over
               men
               .
               This
               then
               needs
               no
               further
               proof
               ,
               being
               so
               clear
               in
               its
               self
               .
            
             
               5.
               
               
                 Lastly
                 ,
                 What
                 things
                 are
                 left
                 undetermined
                 by
                 divine
                 positive
                 Laws
                 ,
                 are
                 in
                 the
                 Churches
                 power
                 to
                 use
                 ,
                 and
                 practise
                 according
                 as
                 it
                 judgeth
                 them
                 most
                 agreeable
                 to
                 the
                 rule
                 of
                 the
                 Word
                 .
              
               That
               things
               undetermin'd
               by
               the
               Word
               are
               still
               lawfull
               ,
               evidently
               appears
               :
               because
               what
               was
               once
               lawfull
               ,
               must
               have
               some
               positive
               Law
               to
               make
               it
               unlawfull
               ,
               which
               if
               there
               be
               none
               ,
               it
               remains
               lawfull
               still
               .
               And
               that
               the
               Church
               of
               God
               should
               be
               debarr'd
               of
               any
               priviledge
               of
               any
               other
               Societies
               ,
               I
               understand
               not
               ;
               especially
               if
               it
               belong
               to
               it
               as
               a
               Society
               considered
               in
               its
               self
               ,
               and
               not
               as
               a
               particular
               Society
               constituted
               upon
               such
               accounts
               as
               the
               Church
               is
               .
               For
               I
               doubt
               not
               but
               to
               make
               it
               evident
               afterwards
               ,
               that
               many
               parts
               of
               Government
               in
               the
               Church
               belong
               not
               to
               it
               as
               such
               in
               a
               restrained
               sense
               ,
               but
               in
               the
               general
               notion
               of
               it
               ,
               as
               a
               Society
               of
               men
               imbodyed
               together
               by
               some
               Laws
               proper
               to
               its
               self
               ;
               Although
               it
               subsist
               upon
               a
               higher
               foundation
               ,
               viz.
               of
               divine
               institution
               ,
               and
               upon
               higher
               grounds
               ,
               reasons
               ,
               principles
               ,
               ends
               ;
               and
               be
               directed
               by
               other
               Laws
               immediately
               then
               any
               other
               Societies
               in
               the
               World
               are
               .
               
            
             
               The
               third
               Hypothesis
               is
               this
               ;
               
                 Where
                 the
                 Law
                 of
                 Nature
                 determines
                 the
                 thing
                 ,
                 and
                 the
                 Divine
                 Law
                 determines
                 the
                 manner
                 and
                 circumstances
                 of
                 the
                 thing
                 ,
                 there
                 we
                 are
                 bound
                 to
                 obey
                 the
                 divine
                 Law
                 in
                 its
                 particular
                 determinations
                 ,
                 by
                 vertue
                 of
                 the
                 Law
                 of
                 Nature
                 in
                 its
                 general
                 obligation
                 .
              
               As
               for
               instance
               ,
               the
               Law
               of
               Nature
               bindeth
               man
               to
               worship
               God
               ;
               but
               for
               the
               
               way
               ,
               manner
               ,
               and
               circumstances
               of
               Worship
               ,
               we
               are
               to
               follow
               the
               positive
               Laws
               of
               God
               :
               because
               as
               we
               are
               bound
               by
               Nature
               to
               worship
               him
               ,
               so
               we
               are
               bound
               by
               vertue
               of
               the
               same
               Law
               to
               worship
               him
               in
               the
               manner
               best
               pleasing
               to
               himself
               .
               For
               the
               light
               of
               Nature
               ,
               though
               it
               determine
               the
               duty
               of
               worship
               ,
               yet
               it
               doth
               not
               the
               way
               and
               manner
               ,
               and
               though
               acts
               of
               pure
               obedience
               be
               in
               themselves
               acceptable
               unto
               God
               ,
               yet
               as
               to
               the
               manner
               of
               those
               acts
               ,
               and
               the
               positives
               of
               worship
               ,
               they
               are
               no
               further
               acceptable
               unto
               God
               then
               commanded
               by
               him
               .
               Because
               in
               things
               not
               necessarily
               determined
               by
               the
               Law
               of
               Nature
               ,
               the
               goodnesse
               or
               evill
               of
               them
               lying
               in
               reference
               to
               Gods
               acceptance
               ,
               it
               must
               depend
               upon
               his
               Command
               ,
               supposing
               positive
               Laws
               to
               be
               at
               all
               given
               by
               God
               to
               direct
               men
               in
               their
               worship
               of
               him
               .
               For
               supposing
               God
               had
               not
               at
               all
               revealed
               himself
               in
               order
               to
               his
               worship
               ;
               doubtlesse
               it
               had
               been
               lawfull
               for
               men
               not
               only
               to
               pray
               to
               God
               ,
               &
               express
               their
               sense
               of
               their
               dependance
               upon
               him
               ;
               but
               to
               appoint
               waies
               ,
               times
               and
               places
               for
               the
               doing
               it
               ,
               as
               they
               should
               judge
               most
               convenient
               &
               agreeable
               to
               natural
               light
               .
               Which
               is
               evident
               from
               the
               Scripture
               its
               self
               as
               to
               places
               :
               for
               as
               far
               as
               we
               can
               find
               ,
               sacrificing
               in
               high
               places
               ,
               
               (
               that
               is
               ,
               such
               as
               were
               of
               mens
               own
               appointment
               )
               was
               lawful
               ,
               till
               the
               Temple
               was
               built
               by
               Solomon
               ;
               as
               appears
               by
               the
               several
               examples
               of
               
                 Gedeon
                 ,
                 Samuel
                 ,
                 David
              
               ,
               and
               others
               .
               Indeed
               after
               the
               place
               was
               setled
               by
               Gods
               own
               Law
               ,
               it
               became
               wholly
               sinfull
               :
               but
               if
               so
               before
               ,
               we
               should
               not
               have
               read
               of
               Gods
               accepting
               sacrifices
               in
               such
               places
               as
               he
               did
               Gedeons
               ,
               nor
               of
               the
               Prophets
               doing
               it
               ,
               as
               Samuel
               and
               David
               did
               .
               It
               is
               a
               disputable
               case
               about
               Sacrifices
               ,
               Whether
               the
               offering
               of
               them
               came
               only
               from
               natural
               light
               ,
               or
               from
               some
               express
               command
               :
               the
               latter
               seems
               far
               more
               probable
               to
               me
               ,
               because
               I
               cannot
               see
               how
               naturall
               light
               should
               any
               wise
               dictate
               that
               God
               would
               accept
               of
               the
               blood
               of
               other
               creatures
               as
               a
               token
               of
               mans
               obedience
               to
               himself
               .
               
               And
               Rivet
               gives
               this
               very
               good
               reason
               why
               the
               destruction
               of
               any
               thing
               in
               sacrifice
               cannot
               belong
               to
               the
               Law
               of
               Nature
               ,
               because
               it
               is
               only
               acceptable
               as
               a
               sign
               ,
               and
               token
               of
               obedience
               ,
               and
               not
               simply
               as
               an
               act
               of
               obedience
               ;
               and
               this
               sign
               signifying
               
                 ex
                 instituto
              
               (
               for
               mans
               destroying
               the
               life
               of
               a
               beast
               can
               never
               naturally
               signifie
               mans
               obedience
               to
               God
               )
               and
               therefore
               it
               must
               have
               some
               positive
               Law
               ;
               for
               those
               which
               signifie
               
               only
               by
               institution
               ,
               and
               not
               naturally
               ,
               cannot
               be
               referred
               to
               a
               dictate
               of
               the
               Law
               of
               Nature
               .
               To
               which
               purpose
               it
               is
               further
               observable
               ,
               that
               God
               doth
               so
               often
               in
               Scrip●ure
               slight
               the
               offering
               of
               Sacrifices
               ,
               in
               respect
               of
               any
               inherent
               vertue
               or
               goodnesse
               in
               the
               action
               its
               self
               ,
               or
               acceptablenesse
               to
               God
               upon
               the
               account
               of
               the
               thing
               done
               .
               In
               which
               sense
               God
               saith
               ,
               
                 He
                 that
                 killeth
                 a
                 bullock
                 ,
                 is
                 as
                 if
                 he
                 slew
                 a
                 man
                 ;
                 and
                 he
                 that
              
               
               
                 Sacrificeth
                 a
                 sheep
                 ,
                 as
                 if
                 he
                 cut
                 off
                 a
                 dogs
                 neck
                 ,
                 &c.
                 
              
               For
               what
               is
               there
               more
               in
               the
               one
               then
               in
               the
               other
               ,
               but
               only
               Gods
               appointment
               ,
               which
               makes
               one
               acceptable
               and
               not
               the
               other
               ?
               So
               that
               it
               is
               no
               wayes
               probable
               that
               God
               would
               have
               accepted
               Abels
               sacrifice
               rather
               then
               Cains
               ,
               had
               there
               been
               no
               command
               for
               their
               sacrificing
               .
               For
               as
               to
               meer
               natural
               light
               ,
               Cains
               Sacrifice
               
               seems
               more
               agreeable
               to
               that
               then
               
                 Abels
                 ;
                 Cains
              
               being
               an
               Eucharistical
               offering
               without
               hurt
               to
               other
               creatures
               ,
               but
               Abels
               was
               
                 cruentum
                 Sacrificium
              
               a
               Sacrifice
               of
               blood
               .
               But
               the
               chief
               ground
               of
               Abels
               acceptance
               ,
               was
               his
               offering
               in
               faith
               ,
               as
               the
               Apostle
               to
               the
               Hebrews
               tells
               us
               :
               Now
               saith
               is
               a
               
               higher
               principle
               then
               natural
               light
               ,
               and
               must
               suppose
               divine
               Revelation
               ,
               and
               so
               a
               divine
               Command
               as
               the
               Principle
               and
               ground
               of
               his
               action
               .
               Moses
               his
               silence
               in
               reference
               to
               a
               Command
               ,
               is
               no
               argument
               there
               was
               none
               ,
               it
               not
               being
               his
               design
               to
               write
               at
               large
               all
               the
               particular
               precepts
               of
               the
               Orall
               Law
               ,
               but
               to
               deduce
               the
               Genealogy
               of
               the
               Patriarchs
               down
               from
               Adam
               and
               the
               Creation
               .
               But
               ,
               supposing
               a
               Command
               given
               from
               God
               determining
               modes
               and
               circumstances
               of
               such
               ●hings
               of
               which
               the
               substance
               depends
               on
               a
               natural
               Law
               ,
               men
               are
               as
               well
               bound
               to
               the
               observation
               of
               them
               after
               their
               revelation
               ,
               as
               the
               other
               before
               .
               The
               one
               being
               a
               Testimony
               of
               their
               obedience
               to
               God
               as
               clear
               and
               full
               as
               the
               other
               ;
               yes
               ,
               and
               so
               much
               the
               clearer
               evidence
               of
               obedience
               ,
               in
               that
               there
               could
               be
               no
               argument
               for
               the
               performing
               of
               those
               things
               but
               a
               divine
               Command
               .
               And
               even
               in
               doing
               things
               intrinsecally
               good
               ,
               the
               ground
               of
               purely
               religious
               obedience
               is
               ,
               because
               God
               commands
               men
               to
               do
               those
               things
               more
               then
               that
               they
               are
               good
               in
               themselves
               :
               Doing
               a
               thing
               because
               most
               suitable
               to
               nature
               ,
               speaking
               morality
               ;
               but
               doing
               because
               God
               commands
               it
               ,
               speaks
               true
               Religion
               and
               the
               obedience
               of
               Faith.
               For
               as
               the
               formal
               reason
               of
               the
               act
               of
               Faith
               is
               a
               divine
               Testimony
               discovered
               to
               our
               understandings
               ,
               so
               the
               formal
               principle
               
               of
               an
               act
               of
               spiritual
               obedience
               is
               a
               divine
               Command
               inclining
               the
               will
               ,
               and
               awing
               it
               to
               performance
               .
               So
               far
               then
               as
               divine
               Law
               determines
               things
               ,
               we
               are
               bound
               to
               observe
               them
               from
               the
               dictates
               of
               the
               natural
               Law.
               
            
             
               The
               fourth
               Hypothesis
               :
               
                 In
                 things
                 which
                 are
                 determined
                 both
              
               
               
                 by
                 the
                 Law
                 of
                 Nature
                 ,
                 and
                 divine
                 positive
                 Laws
                 ,
                 as
                 to
                 the
                 substance
                 and
                 morality
                 of
                 them
                 ,
                 but
                 not
                 determined
                 as
                 to
                 all
                 circumstances
                 belonging
                 to
                 them
                 ;
                 it
                 is
                 in
                 the
                 power
                 of
                 Lawful
                 authority
                 in
                 the
                 Church
                 of
                 God
                 to
                 determine
                 them
                 ,
                 so
                 far
                 as
                 they
                 judge
                 them
                 tend
                 to
                 the
                 promoting
                 the
                 performance
                 of
                 them
                 in
                 due
                 manner
                 .
              
               So
               that
               not
               only
               matters
               wholly
               left
               at
               liberty
               as
               to
               the
               substance
               of
               them
               are
               subject
               to
               humane
               Laws
               and
               Constitutions
               ,
               but
               even
               things
               commanded
               in
               the
               divine
               Law
               ,
               in
               reference
               to
               the
               manner
               of
               performance
               ,
               if
               undetermined
               by
               the
               same
               Law
               ,
               which
               enforce
               the
               duty
               .
               Thus
               the
               setting
               apart
               some
               time
               for
               Gods
               Worship
               ,
               is
               a
               dictate
               of
               the
               natural
               Law
               :
               that
               the
               first
               day
               of
               the
               week
               be
               that
               time
               ,
               is
               determin'd
               under
               the
               Gospel
               ;
               but
               in
               what
               places
               ,
               at
               what
               hours
               ,
               in
               what
               order
               ,
               decency
               and
               solemnity
               this
               Worship
               shall
               be
               then
               performed
               ,
               are
               circumstances
               not
               determined
               in
               Scripture
               ,
               but
               only
               by
               general
               Rules
               ;
               as
               to
               these
               then
               so
               they
               be
               done
               in
               conformity
               to
               those
               Rules
               ,
               they
               are
               subject
               to
               humane
               positive
               determinations
               .
               But
               this
               is
               not
               an
               hypothesis
               in
               the
               Age
               we
               live
               in
               to
               be
               taken
               for
               granted
               without
               proving
               it
               :
               some
               denying
               the
               Magistrate
               any
               power
               at
               all
               in
               matters
               of
               Religion
               ;
               others
               granting
               a
               defensive
               ,
               protective
               power
               of
               that
               Religion
               which
               is
               professed
               according
               to
               the
               Laws
               of
               Christ
               ,
               but
               denying
               any
               determining
               power
               in
               the
               Magistrate
               concerning
               things
               left
               undetermin'd
               by
               the
               Scripture
               .
               This
               Hypothesis
               then
               hath
               landed
               me
               into
               a
               Field
               of
               Controversie
               ,
               wherein
               I
               shall
               not
               so
               much
               strive
               to
               make
               my
               way
               through
               any
               opposite
               party
               ,
               as
               endeavour
               to
               beget
               a
               right
               understanding
               between
               the
               adverse
               parties
               ,
               in
               order
               to
               a
               mutual
               compliance
               ;
               which
               I
               shall
               the
               rather
               do
               ,
               because
               if
               any
               Controversie
               hath
               been
               an
               increaser
               and
               fomenter
               of
               heart-burnings
               and
               divisions
               among
               us
               ,
               it
               hath
               been
               about
               the
               determination
               of
               indifferent
               things
               .
               And
               ,
               which
               seems
               strange
               ,
               the
               things
               men
               can
               least
               bear
               with
               one
               another
               in
               ,
               are
               matters
               of
               liberty
               :
               and
               those
               things
               men
               have
               divided
               most
               upon
               ,
               have
               been
               matters
               of
               uniformity
               ,
               and
               wherein
               they
               have
               differed
               most
               ,
               have
               been
               pretended
               
               things
               of
               Indifferency
               .
               In
               order
               then
               to
               laying
               a
               foundation
               for
               peace
               and
               union
               .
               I
               shall
               calmly
               debate
               what
               power
               the
               Magistrate
               hath
               in
               matters
               of
               Religion
               ,
               and
               how
               far
               that
               power
               doth
               extend
               in
               determining
               things
               left
               undetermin'd
               by
               the
               Word
               .
               For
               the
               clear
               understanding
               the
               first
               of
               these
               ,
               we
               shall
               make
               our
               passage
               open
               to
               it
               by
               the
               laying
               down
               several
               necess●ry
               distinctions
               about
               it
               ,
               the
               want
               of
               considering
               which
               hath
               been
               the
               ground
               of
               the
               great
               confusion
               in
               the
               handling
               this
               Controversie
               .
               First
               then
               ,
               we
               must
               distinguish
               between
               a
               power
               
                 respecting
                 Religion
                 in
                 its
                 self
              
               ,
               and
               a
               power
               
                 concerning
                 Religion
                 as
                 it
                 is
                 the
                 publick
                 owned
                 and
                 professed
                 Religion
                 of
                 a
                 Nation
                 .
              
               For
               although
               the
               Magistrate
               hath
               no
               proper
               power
               over
               Religion
               in
               its
               self
               ,
               either
               taking
               it
               abstractly
               for
               the
               Rule
               of
               Worship
               ,
               or
               concretely
               for
               the
               internal
               acts
               of
               Worship
               ;
               for
               he
               can
               neither
               add
               to
               that
               Rule
               nor
               dissolve
               the
               obligation
               of
               it
               ;
               nor
               yet
               can
               he
               force
               the
               consciences
               of
               men
               ,
               (
               the
               chief
               seat
               of
               Religion
               )
               it
               being
               both
               contrary
               to
               the
               nature
               of
               Religion
               its
               self
               ,
               which
               is
               a
               matter
               of
               the
               greatest
               freedom
               and
               internal
               liberty
               ,
               and
               it
               being
               quite
               out
               of
               the
               reach
               of
               the
               Magistrates
               Laws
               ,
               which
               respect
               only
               external
               actions
               as
               their
               proper
               object
               ;
               for
               the
               obligation
               of
               any
               Law
               can
               extend
               no
               further
               then
               the
               jurisdiction
               and
               authority
               of
               the
               Legislator
               ,
               which
               among
               men
               is
               only
               to
               the
               outward
               actions
               .
               But
               then
               ,
               if
               we
               consider
               Religion
               as
               it
               is
               publikely
               owned
               and
               professed
               by
               a
               Nation
               ,
               the
               supreme
               Magistrate
               is
               bound
               by
               vertue
               of
               his
               office
               and
               authority
               ,
               not
               only
               to
               defend
               and
               protect
               it
               ,
               but
               to
               restrain
               men
               from
               acting
               any
               thing
               publikely
               tending
               to
               the
               subversion
               of
               it
               ,
               So
               that
               the
               plea
               for
               liberty
               of
               conscience
               ,
               as
               it
               tends
               to
               restrain
               the
               Magistrates
               power
               ,
               i●
               both
               irrationall
               and
               impertinent
               ;
               because
               liberty
               of
               conscience
               is
               the
               liberty
               of
               mens
               judgements
               ,
               which
               the
               Magistrate
               cannot
               deprive
               them
               of
               .
               For
               men
               may
               hold
               what
               opinions
               they
               will
               in
               their
               minds
               ,
               the
               Law
               takes
               no
               cognizance
               of
               them
               :
               but
               it
               is
               the
               liberty
               of
               practice
               and
               venting
               and
               broaching
               those
               opinions
               which
               the
               Magistrates
               power
               extends
               to
               the
               restraint
               of
               .
               And
               he
               that
               hath
               the
               care
               of
               the
               publike
               good
               ,
               may
               give
               liberty
               to
               ,
               and
               restrain
               liberty
               from
               men
               ,
               as
               they
               act
               in
               order
               to
               the
               promoting
               of
               that
               good
               ;
               And
               as
               a
               liberty
               of
               all
               opinions
               tends
               manifestly
               to
               the
               subverting
               a
               Nations
               peace
               ,
               and
               to
               the
               embroyling
               it
               into
               continual
               confusions
               ,
               a
               Magistrate
               cannot
               
               discharge
               his
               office
               unlesse
               he
               hath
               power
               to
               restrain
               such
               a
               liberty
               .
               Therefore
               we
               find
               plainly
               in
               Scripture
               that
               God
               imputes
               the
               increase
               and
               impunity
               of
               Idolatry
               as
               well
               as
               other
               vices
               to
               the
               want
               of
               a
               lawful
               Magistracy
               ,
               Iudges
               17.
               5
               ,
               6.
               where
               the
               account
               given
               of
               Micahs
               Idolatry
               was
               ,
               because
               there
               was
               no
               King
               in
               Israel
               ;
               which
               implies
               it
               to
               be
               the
               care
               and
               duty
               of
               Magistrates
               to
               punish
               and
               restrain
               whatever
               tends
               to
               the
               opposing
               and
               subverting
               the
               true
               Religion
               .
               Besides
               ,
               I
               cannot
               find
               any
               reason
               pleaded
               against
               the
               Magistrates
               power
               now
               ,
               which
               would
               not
               have
               held
               under
               
                 David
                 ,
                 Solomon
                 ,
                 Asa
                 ,
                 Iehosophat
                 ,
                 Hezekias
                 ,
                 Iosias
                 ,
              
               or
               other
               Kings
               of
               the
               Jews
               ,
               who
               asserted
               the
               publike
               profession
               ,
               to
               the
               extirpation
               to
               what
               opposed
               it
               .
               For
               the
               plea
               of
               Conscience
               (
               taken
               for
               mens
               judgements
               going
               contrary
               to
               what
               is
               publikely
               owned
               as
               Religion
               )
               it
               is
               indifferently
               calculated
               for
               all
               Meridians
               ,
               and
               will
               serve
               for
               a
               Religion
               of
               any
               elevation
               .
               Nay
               ,
               stiff
               and
               contumacious
               Infidels
               or
               Idolaters
               may
               plead
               as
               highly
               (
               though
               not
               so
               truly
               )
               as
               any
               ,
               that
               it
               goes
               against
               their
               judgements
               or
               their
               conscience
               to
               own
               that
               Religion
               which
               is
               established
               by
               authority
               .
               If
               it
               be
               lawfull
               then
               to
               restrain
               such
               notwithstanding
               this
               pretence
               ,
               why
               not
               others
               ,
               whose
               doctrine
               and
               principles
               the
               Magistrate
               judgeth
               to
               tend
               in
               their
               degree
               (
               though
               not
               so
               highly
               )
               to
               the
               dishonouring
               God
               ,
               and
               subverting
               the
               profession
               entertained
               in
               a
               Nation
               ?
               For
               ,
               a
               mans
               own
               certainty
               and
               confidence
               that
               he
               is
               in
               the
               right
               ,
               can
               have
               no
               influence
               upon
               the
               Magistrate
               judging
               otherwise
               ;
               only
               if
               it
               be
               true
               ,
               it
               wil
               afford
               him
               the
               greater
               comfort
               and
               patience
               under
               his
               restraint
               ;
               which
               was
               the
               case
               of
               the
               primitive
               Christians
               under
               persecutions
               :
               The
               Magistrate
               then
               is
               bound
               to
               defend
               ,
               protect
               ,
               and
               maintain
               the
               Religion
               he
               owns
               as
               true
               ,
               and
               that
               by
               vertue
               of
               his
               office
               ,
               as
               he
               is
               
                 Custos
                 utriusque
                 tabulae
              
               ;
               The
               maintainer
               of
               the
               honour
               of
               Gods
               Laws
               ,
               which
               cannot
               be
               if
               he
               suffer
               those
               of
               the
               first
               Table
               to
               be
               broken
               without
               any
               notice
               taken
               of
               them
               .
               Were
               it
               not
               for
               this
               power
               of
               Magistrates
               under
               the
               Gospel
               ,
               how
               could
               that
               promise
               be
               ever
               made
               good
               ,
               that
               
                 Kings
                 shall
                 be
                 nursing
                 Fathers
                 to
                 the
                 Church
                 of
                 God
                 ?
              
               unlesse
               
               they
               mean
               such
               Nursing
               Fathers
               as
               Astyages
               was
               to
               Cyrus
               ,
               or
               Amulius
               to
               Romulus
               and
               Remus
               ,
               who
               exposed
               their
               nurslings
               to
               the
               Fury
               of
               wild
               Beasts
               to
               be
               devoured
               by
               them
               .
               For
               so
               must
               a
               Magistrate
               do
               the
               Church
               ,
               unlesse
               he
               secure
               it
               from
               
               the
               incursion
               of
               Hereticks
               ,
               and
               the
               inundation
               of
               Seducers
               .
               But
               so
               much
               for
               that
               which
               is
               more
               largely
               asserted
               and
               proved
               by
               others
               .
               The
               Magistrate
               then
               hath
               power
               concerning
               Religion
               ,
               as
               owned
               in
               a
               Nation
               .
            
             
               Secondly
               ,
               We
               must
               distinguish
               between
               an
               external
               and
               objective
               power
               ,
               about
               matters
               of
               Religion
               ;
               and
               an
               
                 internal
                 formal
              
               power
               ,
               which
               some
               call
               an
               Imperative
               and
               Elicitive
               power
               ,
               others
               a
               power
               of
               Order
               ,
               and
               a
               power
               of
               Jurisdiction
               ,
               others
               
                 potestas
                 Ecclesiastica
              
               ,
               and
               
                 potestas
                 circa
                 Ecclesiastica
              
               ,
               or
               ,
               in
               the
               old
               distinction
               of
               Constantine
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               a
               power
               of
               things
               within
               and
               without
               the
               Church
               ;
               the
               sense
               of
               all
               is
               the
               same
               ,
               though
               the
               terms
               differ
               .
               The
               internal
               ,
               formal
               ,
               Elicitive
               power
               of
               Order
               ,
               concerning
               things
               in
               the
               Church
               ,
               lies
               in
               authoritative
               exercise
               of
               the
               Ministerial
               Function
               ,
               in
               preaching
               the
               Word
               ,
               and
               administration
               of
               Sacraments
               ;
               but
               the
               external
               ,
               objective
               ,
               Imperative
               power
               of
               Jurisdiction
               ,
               concerning
               the
               matters
               of
               the
               Church
               ,
               lies
               in
               a
               due
               care
               and
               provision
               ,
               for
               the
               defence
               ,
               protection
               ,
               and
               propagation
               of
               Religion
               .
               The
               former
               is
               only
               proper
               to
               the
               Ministry
               ,
               the
               latter
               to
               the
               Supreme
               Magistracy
               :
               For
               ,
               though
               the
               Magistrate
               hath
               so
               much
               power
               about
               Religion
               ,
               yet
               he
               is
               not
               to
               usurp
               the
               Ministerial
               Function
               ,
               nor
               to
               do
               any
               proper
               acts
               belonging
               to
               it
               .
               To
               which
               the
               instance
               of
               Uzzias
               is
               pertinently
               applied
               .
               But
               then
               this
               takes
               nothing
               off
               from
               the
               Magistrates
               power
               ;
               for
               it
               belongs
               not
               to
               the
               Magistrate
               
                 imperata
                 facere
              
               ,
               but
               
                 imperare
                 facienda
              
               ,
               as
               Grotius
               truly
               observes
               ,
               
               not
               to
               do
               the
               things
               commanded
               ,
               but
               to
               command
               the
               things
               to
               be
               done
               .
               From
               this
               distinction
               we
               may
               easily
               understand
               ,
               and
               resolve
               that
               so
               much
               vexed
               and
               intricate
               Question
               ,
               concerning
               the
               mutual
               subordination
               of
               the
               Civil
               and
               Ecclesiastical
               
               power
               :
               For
               ,
               as
               
                 Peter
                 Martyr
              
               well
               observes
               ,
               these
               two
               powers
               are
               some
               wayes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               are
               conversant
               several
               wayes
               about
               the
               same
               thing
               ;
               but
               the
               Functions
               of
               both
               of
               them
               must
               be
               distinguished
               :
               For
               the
               Pastors
               of
               the
               Church
               are
               not
               to
               administer
               Justice
               ,
               but
               it
               is
               their
               duty
               to
               declare
               how
               Justice
               should
               be
               rightly
               administred
               ,
               without
               partiality
               ,
               or
               oppression
               .
               So
               ,
               on
               the
               other
               side
               ,
               the
               Magistrate
               must
               not
               preach
               the
               Gospel
               ,
               nor
               administer
               Sacraments
               ;
               but
               however
               ,
               must
               take
               care
               that
               these
               be
               duly
               done
               by
               ●hose
               to
               whose
               
               Function
               it
               belongs
               :
               But
               for
               a
               clearer
               making
               it
               appear
               ,
               these
               things
               are
               to
               be
               considered
               ;
               both
               in
               a
               Magistrate
               ,
               and
               Minister
               of
               the
               Gospel
               .
               In
               a
               Magistrate
               ,
               the
               
                 Power
                 it self
              
               ,
               and
               the
               
                 Person
                 bearing
                 that
                 Power
              
               :
               The
               power
               it self
               of
               the
               Magistrate
               is
               no
               ways
               subordinate
               to
               the
               Power
               of
               the
               Ministry
               :
               Indeed
               ,
               if
               we
               consider
               both
               Powers
               ,
               in
               reference
               to
               their
               objects
               ,
               and
               ends
               ,
               there
               may
               be
               an
               
                 inferiority
                 of
                 Dignity
              
               ,
               as
               Chamier
               calls
               
               it
               ,
               in
               the
               civil
               power
               to
               the
               other
               ,
               considered
               abstractly
               ;
               but
               considering
               it
               concretely
               ,
               as
               lodged
               in
               the
               persons
               ,
               there
               is
               an
               
                 inferiority
                 of
                 Subjection
              
               in
               the
               Ecclesiastical
               to
               the
               Civil
               .
               But
               still
               the
               person
               of
               the
               Magistrate
               ,
               though
               he
               is
               not
               subject
               to
               the
               power
               of
               the
               Ministers
               ,
               yet
               both
               as
               a
               Christian
               ,
               and
               as
               a
               Magistrate
               ,
               he
               is
               subject
               to
               the
               Word
               of
               God
               ,
               and
               is
               to
               be
               guided
               by
               that
               in
               the
               Administration
               of
               his
               Function
               .
               So
               on
               the
               other
               side
               ,
               in
               a
               Minister
               of
               the
               Gospel
               ,
               there
               are
               these
               things
               considerable
               ;
               the
               Object
               of
               his
               Function
               ,
               the
               Function
               its
               self
               ,
               the
               Liberty
               of
               exercising
               it
               ,
               and
               the
               Person
               who
               doth
               exercise
               it
               .
               As
               for
               the
               
                 Object
                 of
                 this
                 Function
              
               ,
               the
               Word
               and
               Sacraments
               ,
               these
               are
               not
               subject
               to
               the
               Civil
               Power
               ,
               being
               setled
               by
               a
               Law
               of
               Christ
               ;
               but
               then
               for
               the
               
                 Function
                 its
                 self
              
               ,
               that
               may
               be
               considered
               ,
               either
               in
               the
               Derivation
               of
               it
               ,
               or
               in
               the
               Administration
               of
               it
               .
               As
               for
               the
               derivation
               of
               the
               power
               and
               authority
               of
               the
               Function
               ,
               that
               is
               from
               Christ
               ,
               who
               hath
               setled
               and
               provided
               by
               Law
               ,
               that
               there
               shall
               be
               such
               a
               standing
               Function
               to
               the
               end
               of
               the
               world
               ,
               with
               such
               authority
               belonging
               to
               it
               :
               But
               for
               the
               Administration
               of
               the
               Function
               ,
               two
               things
               belong
               to
               the
               Magistrate
               :
               First
               ,
               to
               provide
               and
               take
               care
               for
               
                 due
                 administration
              
               of
               it
               ;
               an●
               to
               see
               that
               the
               Ministers
               preach
               the
               true
               Doctrine
               ,
               though
               he
               cannot
               lawfully
               forbid
               the
               true
               Doctrine
               to
               be
               taught
               ;
               and
               that
               they
               duly
               administer
               the
               Sacraments
               ,
               though
               he
               cannot
               command
               them
               to
               administer
               them
               otherwise
               then
               Christ
               hath
               delivered
               them
               down
               to
               us
               :
               This
               for
               due
               Administration
               .
               Secondly
               ,
               in
               case
               of
               male-administration
               of
               his
               Function
               ,
               or
               scandal
               rendring
               him
               unfit
               for
               it
               ,
               it
               is
               in
               the
               Magistrates
               power
               ,
               if
               not
               formally
               to
               depose
               ,
               yet
               to
               deprive
               them
               of
               the
               liberty
               of
               ever
               exercising
               their
               Function
               within
               his
               Dominions
               ;
               as
               Solom●n
               did
               Abiathar
               ,
               and
               
                 Iustinian
                 Sylverius
              
               ,
               as
               Constantius
               did
               Vigilius
               :
               For
               the
               liberty
               of
               exercise
               of
               the
               Function
               is
               in
               the
               Magistrates
               
               power
               ,
               though
               a
               right
               to
               exercise
               it
               be
               derived
               from
               the
               same
               power
               from
               which
               the
               Authority
               belonging
               to
               the
               Function
               was
               conveyed
               .
               And
               then
               lastly
               ,
               as
               to
               
                 the
                 persons
                 exercising
              
               this
               Function
               ,
               it
               is
               evident
               ,
               As
               they
               are
               members
               of
               a
               Civil
               Society
               as
               well
               as
               others
               ,
               so
               they
               are
               subject
               to
               the
               same
               Civil
               Laws
               as
               others
               are
               .
               Which
               as
               it
               is
               expresly
               affirmed
               by
               Chrysostom
               ,
               on
               Rom.
               13.
               1.
               
               
                 Let
                 every
                 Soul
                 be
                 subject
                 to
                 the
                 Higher
                 Powers
              
               ;
               that
               is
               ,
               saith
               he
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Be
                 he
                 an
                 Apostle
                 ,
                 Evangelist
                 ,
                 Prophet
                 ,
              
               
               
                 Priest
                 ,
                 Monk
                 ,
                 be
                 he
                 who
                 he
                 will
                 :
              
               So
               it
               is
               fully
               ,
               largely
               ,
               irrefragably
               proved
               by
               our
               Writers
               against
               the
               Papists
               ;
               especially
               by
               the
               learned
               
                 Is.
                 Casaubon
              
               in
               his
               piece
               
                 de
                 libertate
                 Ecclesiasticâ
              
               .
               So
               then
               we
               see
               what
               a
               fair
               ,
               amicable
               ,
               and
               mutual
               aspect
               these
               two
               powers
               have
               one
               upon
               another
               ,
               when
               rightly
               understood
               ,
               being
               far
               from
               clashing
               one
               with
               the
               other
               ;
               either
               by
               a
               subjection
               of
               the
               Civil
               Power
               to
               the
               Ecclesiastical
               ,
               or
               the
               Civil
               powers
               swallowing
               up
               and
               devouring
               the
               peculiarity
               of
               the
               Ministerial
               Function
               .
               And
               upon
               these
               grounds
               ,
               I
               suppose
               ,
               Beza
               and
               Erastus
               may
               ,
               as
               to
               this
               ,
               shake
               hands
               ;
               So
               that
               the
               Magistrate
               do
               not
               usurp
               the
               Ministerial
               Function
               ,
               
               which
               Videlius
               calls
               
                 Papatus
                 politicus
              
               ;
               nor
               the
               Ministers
               subject
               the
               Civil
               power
               to
               them
               ,
               which
               is
               
                 Papatus
                 Ecclesiasticus
              
               .
            
             
               Thirdly
               ,
               we
               distinguish
               between
               an
               
                 absolute
                 Architectonical
              
               
               and
               
                 Nomothetical
                 Power
              
               ,
               independent
               upon
               any
               other
               Law
               ,
               and
               a
               
                 Legislative
                 Power
                 ,
                 absolute
              
               as
               to
               persons
               ,
               but
               regulated
               by
               a
               
                 Higher
                 Law.
              
               The
               former
               we
               attribute
               to
               none
               but
               God
               ;
               the
               latter
               belongs
               to
               a
               Supreme
               Magistrate
               ,
               in
               reference
               to
               things
               belonging
               to
               his
               power
               ,
               either
               in
               Church
               or
               Commonwealth
               .
               By
               an
               Architectonical
               ,
               Nomothetical
               Power
               ,
               we
               mean
               that
               power
               which
               is
               distinguished
               from
               that
               which
               is
               properly
               call'd
               Political
               .
               The
               former
               lies
               in
               the
               making
               Laws
               
               for
               the
               good
               of
               the
               Commonwealth
               ;
               the
               latter
               in
               a
               due
               execution
               and
               administration
               of
               those
               Laws
               for
               the
               Common
               Good.
               This
               we
               have
               asserted
               to
               the
               Magistrate
               already
               :
               We
               now
               come
               to
               assert
               the
               other
               ;
               where
               we
               shall
               first
               set
               down
               the
               bounds
               of
               this
               power
               ,
               and
               then
               see
               to
               whom
               it
               belongs
               .
               First
               ,
               then
               we
               say
               not
               ,
               that
               the
               Magistrate
               hath
               a
               power
               to
               revoke
               ,
               rep●al
               ,
               or
               alter
               any
               Divine
               positive
               Law
               ;
               which
               we
               
               have
               already
               shewn
               .
               Secondly
               ,
               we
               say
               not
               ,
               that
               the
               Magistrate
               by
               his
               own
               will
               may
               constitute
               what
               new
               Laws
               he
               please
               for
               the
               Worship
               of
               God.
               This
               was
               the
               fault
               of
               Ieroboam
               who
               made
               Israel
               to
               sin
               ,
               and
               therefore
               by
               the
               Rule
               of
               Reason
               must
               be
               supposed
               to
               sin
               more
               himself
               :
               So
               likewise
               
                 Ahab
                 ,
                 Ahaz
              
               ,
               and
               others
               .
               Religion
               is
               a
               thing
               setled
               by
               a
               Divine
               Law
               ;
               and
               as
               it
               is
               taken
               for
               the
               Doctrine
               and
               Worship
               of
               God
               ,
               so
               it
               is
               contained
               in
               the
               Word
               of
               God
               ,
               and
               must
               be
               fetched
               wholly
               from
               thence
               .
               But
               then
               thirdly
               ,
               The
               Magistrate
               by
               his
               power
               ,
               may
               make
               that
               which
               is
               a
               Divine
               Law
               already
               ,
               become
               the
               Law
               of
               the
               Land.
               Thus
               Religion
               may
               be
               incorporated
               among
               our
               Laws
               ,
               and
               the
               Bible
               become
               our
               
                 Magna
                 Charta
              
               .
               So
               the
               first
               Law
               in
               the
               
                 Codex
                 Theod.
              
               is
               about
               the
               believing
               the
               Trinity
               ,
               and
               many
               others
               about
               Religion
               are
               inserted
               into
               it
               .
               Now
               as
               to
               these
               things
               clearly
               revealed
               in
               the
               Word
               of
               God
               ,
               and
               withall
               commanded
               by
               the
               Civil
               Magistrate
               ,
               although
               the
               
                 primary
                 obligation
              
               to
               the
               doing
               them
               ,
               is
               from
               the
               former
               determination
               by
               a
               Divine
               Law
               ;
               yet
               the
               Sanction
               of
               them
               by
               the
               Civil
               Magistrate
               ,
               may
               cause
               a
               
                 further
                 obligation
              
               upon
               Conscience
               then
               was
               before
               ,
               and
               may
               add
               punishments
               and
               rewards
               not
               expressed
               before
               .
               For
               although
               when
               two
               Laws
               are
               contrary
               the
               one
               to
               the
               other
               ,
               the
               obligation
               to
               the
               Higher
               Law
               takes
               away
               the
               obligation
               to
               the
               other
               ;
               yet
               when
               they
               are
               of
               the
               same
               Nature
               ,
               or
               subordinate
               one
               to
               the
               other
               ,
               there
               may
               a
               New
               Obligation
               arise
               from
               the
               same
               Law
               ,
               enacted
               by
               a
               New
               Authority
               .
               As
               the
               Commands
               of
               the
               Decalogue
               brought
               a
               New
               Obligation
               upon
               the
               Consciences
               of
               the
               Jews
               ,
               though
               the
               things
               contained
               in
               them
               ,
               were
               commanded
               before
               in
               the
               Law
               of
               Nature
               :
               And
               as
               a
               Vow
               made
               by
               a
               man
               ,
               adds
               a
               new
               ●ye
               to
               his
               Conscience
               ,
               when
               the
               matter
               of
               his
               Vow
               is
               the
               same
               with
               what
               the
               Word
               of
               God
               commands
               ;
               and
               renewing
               our
               Covenant
               with
               God
               after
               Baptism
               ,
               renews
               our
               Obligation
               :
               So
               when
               the
               Faith
               of
               the
               Gospel
               becomes
               the
               Law
               of
               a
               Nation
               ,
               men
               are
               bound
               by
               a
               double
               Cord
               of
               duty
               to
               entertain
               and
               profess
               that
               Faith.
               Fourthly
               ,
               in
               matters
               undetermined
               by
               the
               Word
               ,
               concerning
               the
               External
               Polity
               of
               the
               Church
               of
               God
               ,
               the
               Magistrate
               hath
               the
               power
               of
               determining
               things
               ,
               so
               they
               be
               agreeable
               to
               the
               Word
               of
               God.
               This
               last
               Clause
               is
               that
               which
               binds
               the
               Magistrates
               power
               ,
               that
               it
               is
               
               not
               absolutely
               Architectonicall
               ,
               because
               all
               his
               Laws
               must
               be
               regulated
               by
               the
               generall
               rules
               of
               the
               Divine
               Law
               -
               But
               though
               it
               be
               not
               as
               to
               Laws
               ,
               yet
               I
               say
               it
               is
               as
               to
               persons
               ;
               that
               is
               ,
               that
               no
               other
               persons
               have
               any
               power
               to
               make
               Laws
               ,
               binding
               men
               to
               obedience
               ,
               but
               only
               the
               civil
               Magistrate
               .
               This
               is
               another
               part
               of
               the
               Controversie
               between
               the
               Civil
               and
               Ecclesiastical
               Power
               ,
               about
               the
               power
               of
               determining
               matters
               belonging
               to
               the
               Churches
               Government
               :
               But
               there
               is
               here
               no
               such
               breach
               between
               those
               two
               ,
               but
               what
               may
               be
               made
               up
               with
               a
               distinction
               or
               two
               ▪
               We
               distinguish
               then
               between
               a
               
                 power
                 declarative
              
               ,
               of
               the
               obligation
               of
               former
               Laws
               ;
               and
               a
               
                 power
                 authoritative
              
               ,
               determining
               a
               New
               Obligation
               ;
               between
               the
               office
               of
               counselling
               and
               advising
               what
               is
               
                 fit
                 to
                 be
                 done
              
               ,
               and
               a
               power
               
                 determining
                 what
                 shall
                 be
                 done
              
               ;
               between
               the
               Magistrates
               duty
               of
               consulting
               ,
               in
               order
               to
               the
               doing
               it
               ,
               and
               his
               deriving
               his
               authority
               for
               the
               doing
               it
               .
               These
               things
               premised
               ,
               I
               say
               :
               First
               ,
               that
               the
               power
               of
               declaring
               the
               obligation
               of
               former
               Laws
               ,
               and
               of
               consulting
               and
               advising
               the
               Magistrate
               for
               setling
               of
               New
               Laws
               ,
               for
               the
               Policy
               of
               the
               Church
               ,
               belongs
               to
               the
               Pastors
               and
               Governours
               of
               the
               Church
               of
               God.
               This
               belongs
               to
               them
               ,
               as
               
                 they
                 are
                 commanded
                 to
                 teach
                 what
                 Christ
                 hath
                 commanded
              
               
               them
               ;
               but
               no
               authority
               thereby
               given
               to
               make
               new
               Laws
               to
               bind
               the
               Church
               ;
               but
               rather
               a
               tying
               them
               up
               to
               the
               commands
               of
               Christ
               already
               laid
               down
               in
               his
               Word
               .
               For
               a
               power
               to
               bind
               mens
               consciences
               to
               their
               determinations
               ;
               lodged
               in
               the
               Officers
               of
               the
               Church
               ,
               must
               be
               derived
               either
               from
               a
               Law
               of
               God
               giving
               them
               this
               right
               ,
               or
               else
               only
               from
               the
               consent
               of
               parties
               .
               For
               any
               Law
               of
               God
               ,
               there
               is
               none
               
               produced
               with
               any
               probability
               of
               reason
               ,
               but
               that
               ,
               
                 Obey
                 those
                 that
                 are
                 over
                 you
                 in
                 the
                 Lord.
              
               But
               that
               implies
               no
               more
               then
               submitting
               to
               the
               Doctrine
               and
               Discipline
               of
               the
               Gospel
               ,
               and
               to
               those
               whom
               Christ
               hath
               constituted
               as
               Pastors
               of
               his
               Church
               ,
               wherein
               the
               Law
               of
               Christ
               doth
               require
               obedience
               to
               them
               ,
               that
               is
               ,
               in
               looking
               upon
               them
               ,
               and
               owning
               them
               in
               their
               relation
               to
               them
               as
               Pastors
               .
               But
               that
               gives
               them
               no
               authority
               to
               make
               any
               new
               Laws
               or
               Constitutions
               ,
               binding
               mens
               consciences
               any
               more
               then
               a
               Command
               from
               the
               Supreme
               authority
               that
               inferiour
               Magistrates
               should
               be
               obeyed
               ,
               doth
               imply
               any
               power
               in
               them
               to
               make
               new
               Laws
               to
               bind
               them
               .
               But
               
               thus
               far
               I
               acknowledge
               a
               binding
               power
               in
               Ecclesiastical
               Constitutions
               ,
               though
               they
               neither
               bind
               by
               virtue
               of
               the
               matter
               ,
               nor
               of
               the
               authority
               commanding
               (
               there
               being
               no
               legislative
               power
               lodged
               in
               the
               Church
               )
               yet
               in
               respect
               of
               the
               circumstances
               and
               the
               end
               ,
               they
               should
               be
               obey'd
               ,
               unlesse
               I
               judge
               the
               thing
               unlawfull
               that
               is
               commanded
               ,
               rather
               then
               manifest
               open
               contempt
               of
               the
               Pastors
               of
               the
               Church
               ,
               or
               being
               a
               scandall
               
               to
               others
               by
               it
               .
               But
               as
               to
               the
               other
               power
               ,
               arising
               from
               mutual
               compact
               and
               consent
               of
               Parties
               ,
               I
               acknowledge
               a
               power
               to
               bind
               all
               included
               under
               that
               compact
               ,
               not
               by
               vertue
               of
               any
               Supream
               binding
               power
               in
               them
               ,
               but
               from
               the
               free
               consent
               of
               the
               parties
               submitting
               ;
               which
               is
               most
               agreeable
               to
               the
               Nature
               of
               Church-power
               ,
               being
               not
               coactive
               but
               directive
               ;
               and
               such
               was
               the
               confederate
               discipline
               of
               the
               primitive
               Church
               ,
               before
               they
               had
               any
               Christian
               Magistrate
               :
               And
               thence
               the
               decrees
               of
               Councils
               were
               call'd
               Canons
               ,
               and
               not
               Laws
               .
               Secondly
               ,
               Though
               it
               be
               the
               Magistrates
               duty
               to
               consult
               with
               the
               Pastors
               of
               the
               Church
               ,
               to
               know
               what
               is
               most
               agreeable
               to
               the
               Word
               of
               God
               ,
               for
               the
               settlement
               of
               the
               Church
               ;
               yet
               the
               Magistrate
               doth
               not
               derive
               his
               authority
               in
               commanding
               things
               from
               their
               sentence
               ,
               decree
               ,
               and
               judgement
               ;
               but
               doth
               by
               vertue
               of
               his
               own
               power
               cause
               the
               obligation
               of
               men
               to
               what
               is
               so
               determin'd
               ,
               by
               his
               own
               enacting
               what
               shall
               be
               done
               in
               the
               Church
               .
               The
               great
               use
               of
               Synods
               ,
               and
               Assemblies
               of
               Pastors
               of
               Churches
               ,
               is
               to
               be
               as
               the
               Council
               of
               the
               Church
               unto
               the
               King
               ,
               in
               matters
               belonging
               to
               the
               Church
               ,
               as
               the
               Parliament
               is
               for
               matters
               of
               civil
               concernment
               .
               And
               as
               the
               King
               ,
               for
               the
               settling
               civil
               Laws
               ,
               doth
               take
               advice
               of
               such
               persons
               who
               are
               most
               versed
               in
               matters
               of
               Law
               ;
               so
               by
               proportion
               of
               reason
               ,
               in
               matters
               concerning
               the
               Church
               ,
               they
               are
               the
               fittest
               Council
               ,
               who
               have
               been
               the
               most
               versed
               in
               matters
               immediately
               belonging
               to
               the
               Church
               :
               In
               the
               management
               of
               which
               affairs
               ,
               as
               much
               ,
               if
               not
               more
               prudence
               ,
               experience
               ,
               judgement
               ,
               moderation
               ,
               is
               requisite
               ,
               as
               in
               the
               greatest
               affairs
               of
               State.
               For
               we
               have
               found
               by
               dolefull
               experience
               ,
               that
               if
               a
               fire
               once
               catch
               the
               Church
               ,
               and
               Aarons
               Bells
               ring
               backward
               ,
               what
               a
               Combustion
               the
               whole
               State
               is
               suddenly
               put
               into
               ,
               and
               how
               hardly
               the
               Churches
               Instruments
               for
               quenching
               such
               fires
               ,
               
                 lachrymae
                 &
                 preces
                 Ecclesiae
              
               ,
               do
               attain
               their
               end
               .
               The
               
               least
               peg
               serued
               up
               too
               high
               in
               the
               Church
               soon
               causeth
               a
               great
               deal
               of
               discord
               in
               the
               State
               ,
               and
               quickly
               puts
               mens
               spirits
               out
               of
               Tune
               .
               Whereas
               many
               irregularities
               may
               happen
               in
               the
               State
               ,
               and
               men
               live
               in
               quietnesse
               and
               peace
               .
               But
               if
               Pha●tons
               d●ive
               the
               Chariot
               of
               the
               Sun
               ,
               the
               World
               wil
               be
               soon
               on
               fire
               .
               I
               mean
               such
               in
               the
               Church
               whose
               brains
               like
               the
               Unicorns
               run
               out
               into
               the
               length
               of
               the
               Horn
               ▪
               Such
               who
               have
               more
               fury
               then
               zeal
               ,
               and
               yet
               more
               zeal
               then
               knowledge
               or
               Moderation
               .
               Persons
               therefore
               whose
               calling
               ,
               ●temper
               ,
               office
               ,
               and
               experience
               ,
               hath
               best
               acquainted
               them
               with
               the
               State-actions
               ▪
               Policy
               of
               the
               primitive
               Church
               ,
               and
               the
               incomparable
               Prudence
               and
               Moderation
               then
               Used
               ,
               are
               fittest
               to
               debate
               ,
               consult
               ,
               deliberate
               ,
               and
               determine
               about
               the
               safest
               expedients
               for
               repairing
               breaches
               in
               a
               divided
               ,
               broken
               ,
               distracted
               Church
               .
               But
               yet
               ,
               I
               say
               ,
               when
               such
               men
               thus
               assembled
               have
               gravely
               and
               maturely
               advised
               and
               deliberated
               what
               is
               best
               and
               fitted
               to
               te
               done
               ▪
               the
               force
               ,
               strength
               ,
               and
               obligation
               of
               the
               things
               so
               determin'd
               doth
               depend
               upon
               the
               power
               and
               authority
               of
               the
               Civil
               Magistrate
               :
               for
               taking
               the
               Church
               as
               incorporated
               into
               the
               civill
               
               state
               ,
               as
               
                 Ecclesia
                 est
                 in
                 republicâ
                 ,
                 non
                 respublica
                 in
                 Ecclesia
                 ,
              
               according
               to
               that
               known
               speech
               of
               
                 Optatus
                 Milivetanus
              
               ,
               so
               ,
               though
               the
               object
               of
               these
               constitutions
               ,
               and
               the
               persons
               determining
               them
               ,
               and
               the
               matter
               of
               them
               be
               Ecclesiasticall
               ,
               yet
               the
               force
               and
               ground
               of
               the
               obligation
               of
               them
               is
               wholly
               civill
               .
               So
               
                 Peter
                 Martyr
              
               expresly
               ;
               
                 Nam
                 ,
                 quod
                 ad
                 potestatem
              
               
               
                 Ecclesiasticam
                 attinet
                 ,
                 satis
                 est
                 civilis
                 Magistratus
                 :
                 is
                 enim
                 ●urare
                 debet
                 ut
                 omnes
                 officium
                 faciant
                 .
              
               (
               But
               for
               the
               judgement
               of
               the
               reformed
               Divines
               about
               this
               ,
               see
               
                 Vedelius
                 de
                 Episcopatis
                 Constant.
                 M
                 —
                 &
                 Officium
                 Magistratus
                 Christiani
                 ,
                 annexed
                 to
                 Grotius
                 de
                 Imper.
                 &c.
              
               )
               I
               therefore
               proceed
               to
               lay
               down
               the
               reason
               of
               it
               .
               First
               ,
               That
               whereby
               we
               are
               bound
               either
               to
               obedience
               ,
               or
               penalty
               upon
               disobedience
               ,
               is
               the
               ground
               of
               the
               obligation
               ;
               but
               it
               is
               upon
               the
               account
               of
               the
               Magistrates
               power
               that
               we
               are
               either
               bound
               to
               obedience
               ,
               or
               to
               submit
               to
               penalties
               upon
               disobedience
               .
               For
               it
               is
               upon
               the
               account
               of
               our
               general
               obligation
               to
               the
               Magistrate
               ,
               that
               we
               are
               bound
               to
               obey
               any
               particular
               Laws
               or
               Constitutions
               :
               Because
               it
               is
               
               not
               the
               particular
               determinations
               made
               by
               the
               civil
               Magistrate
               ,
               which
               do
               immediately
               bind
               Conscience
               ,
               but
               the
               general
               Law
               of
               Scripture
               requires
               it
               as
               a
               duty
               from
               us
               ,
               to
               obey
               the
               Magistrate
               in
               all
               things
               lawfull
               .
               Obedience
               to
               the
               Magistrate
               is
               due
               immediately
               from
               Conscience
               ;
               but
               obedience
               to
               the
               Laws
               of
               the
               Magistrate
               comes
               not
               directly
               from
               Conscience
               but
               by
               vertue
               of
               the
               general
               obligation
               .
               And
               therefore
               disobedience
               to
               the
               Magistrates
               Laws
               is
               an
               immediate
               sin
               against
               Conscience
               ,
               because
               it
               is
               against
               the
               general
               obligation
               ;
               but
               obedience
               to
               particular
               Laws
               ariseth
               not
               immediately
               from
               the
               obligation
               of
               Conscience
               to
               them
               in
               particular
               ,
               but
               to
               the
               Magistrate
               in
               general
               .
               So
               that
               in
               things
               left
               lawfull
               and
               undetermin'd
               by
               the
               Word
               ,
               where
               there
               ariseth
               no
               obligation
               from
               the
               matter
               ,
               it
               must
               arise
               from
               our
               subjection
               and
               relation
               to
               the
               Magistrate
               ;
               and
               what
               is
               the
               ground
               of
               obedience
               ,
               is
               the
               cause
               of
               the
               obligation
               .
               Secondly
               ,
               He
               hath
               only
               the
               power
               of
               obligations
               who
               hath
               the
               power
               of
               making
               Sanctions
               to
               those
               Laws
               .
               By
               Sanctions
               ,
               I
               mean
               here
               ,
               in
               the
               sense
               of
               the
               civil
               Law
               ,
               
                 eas
                 legum
                 partes
                 ,
                 quibus
                 poenas
                 constituimus
                 adversus
                 eos
                 qui
                 contra
                 leges
                 fecerint
              
               ;
               those
               parts
               of
               the
               Law
               which
               determine
               the
               punishments
               of
               the
               violaters
               of
               it
               .
               Now
               it
               is
               evident
               that
               he
               only
               hath
               power
               to
               oblige
               who
               hath
               power
               
               to
               punish
               upon
               disobedience
               .
               And
               it
               is
               as
               evident
               ,
               that
               none
               hath
               power
               to
               punish
               but
               the
               civill
               Magistrate
               ;
               I
               speak
               of
               legall
               penalties
               which
               are
               annexed
               to
               such
               Laws
               as
               concern
               the
               Church
               .
               Now
               there
               being
               no
               coercive
               or
               coactive
               power
               belonging
               to
               the
               Church
               as
               such
               ,
               all
               the
               force
               of
               such
               Laws
               as
               respect
               the
               outward
               Polity
               of
               the
               Church
               ,
               must
               be
               derived
               from
               the
               civill
               Magistrate
               .
               Thirdly
               ,
               He
               who
               can
               null
               and
               declare
               all
               other
               obligations
               void
               ,
               done
               without
               his
               power
               ,
               hath
               the
               only
               power
               to
               oblige
               .
               For
               whatsoever
               destroys
               a
               former
               obligation
               ,
               must
               of
               necessity
               imply
               a
               power
               to
               oblige
               ,
               because
               I
               am
               bound
               to
               obey
               him
               in
               the
               abstaining
               from
               that
               I
               was
               formerly
               obliged
               to
               :
               But
               this
               power
               belongs
               to
               the
               Magistrate
               .
               For
               suppose
               ,
               in
               some
               indifferent
               Rites
               and
               Ceremonies
               ,
               the
               Church
               representative
               ,
               that
               is
               ,
               the
               Governors
               of
               it
               
                 pro
                 tempore
              
               ,
               do
               prescribe
               them
               to
               be
               observed
               by
               all
               ,
               the
               Supreme
               power
               f●rbids
               the
               doing
               of
               those
               things
               ,
               if
               this
               doth
               
               not
               null
               the
               former
               supposed
               obligation
               ,
               I
               must
               inevitably
               run
               upon
               these
               absurdities
               .
               First
               ,
               that
               there
               are
               two
               supreme
               powers
               in
               a
               Nation
               at
               the
               same
               time
               .
               Secondly
               ,
               that
               a
               man
               may
               lie
               under
               two
               different
               Obligations
               as
               to
               the
               same
               thing
               ;
               he
               is
               bound
               to
               do
               it
               by
               one
               power
               ,
               and
               not
               to
               do
               it
               by
               the
               other
               .
               Thirdly
               ,
               the
               same
               action
               may
               be
               a
               duty
               and
               a
               sin
               ;
               a
               duty
               in
               obeying
               the
               one
               power
               ,
               a
               sin
               in
               disobeying
               the
               other
               .
               Therefore
               there
               can
               be
               but
               one
               power
               to
               oblige
               ,
               which
               is
               that
               of
               the
               Supreme
               Magistrate
               .
            
             
               Having
               thus
               far
               asserted
               the
               Magistrates
               due
               power
               and
               
               Authority
               ,
               as
               to
               matters
               of
               Religion
               ;
               we
               proceed
               to
               examine
               the
               extent
               of
               this
               power
               ,
               in
               determining
               things
               left
               at
               liberty
               by
               the
               Word
               of
               God
               ,
               in
               order
               to
               the
               Peace
               and
               Government
               of
               the
               Church
               .
               For
               our
               clear
               and
               distinct
               proceeding
               ,
               I
               shall
               ascend
               by
               these
               three
               steps
               :
               First
               ,
               to
               shew
               that
               there
               are
               some
               things
               left
               undetermined
               by
               the
               Word
               .
               Secondly
               ,
               that
               these
               things
               are
               capable
               of
               positive
               Determinations
               and
               Restraint
               .
               Thirdly
               ,
               that
               there
               are
               some
               bounds
               and
               limits
               to
               be
               observed
               in
               the
               stating
               and
               determining
               these
               things
               .
               First
               ,
               That
               there
               are
               some
               things
               left
               undetermined
               by
               the
               Word
               :
               By
               Determining
               here
               ,
               I
               do
               not
               mean
               determining
               whether
               things
               be
               lawful
               or
               no
               ;
               for
               so
               there
               is
               no
               Rit●
               or
               Ceremony
               whatsoever
               ,
               but
               is
               determined
               by
               the
               Scripture
               in
               that
               sense
               ,
               or
               may
               be
               gathered
               from
               the
               application
               of
               particular
               actions
               ,
               to
               the
               general
               Rules
               of
               Scripture
               :
               but
               by
               Determining
               ,
               I
               mean
               ,
               whether
               all
               things
               concerning
               the
               Churches
               Polity
               and
               Order
               be
               determined
               as
               Duties
               or
               no
               :
               viz.
               that
               this
               we
               are
               bound
               to
               observe
               ,
               and
               the
               other
               not
               .
               As
               for
               instance
               ,
               what
               time
               ,
               manner
               ,
               method
               ,
               gesture
               ,
               habit
               ,
               be
               used
               in
               preaching
               the
               Word
               ;
               whether
               Baptism
               must
               be
               by
               dipping
               or
               sprinkling
               ;
               at
               what
               day
               ,
               time
               ,
               place
               ,
               the
               Child
               shall
               be
               baptized
               ,
               and
               other
               things
               of
               a
               like
               Nature
               with
               these
               .
               Those
               who
               assert
               any
               of
               these
               as
               duties
               ,
               must
               produce
               necessarily
               the
               Command
               making
               them
               to
               be
               so
               :
               For
               Duty
               and
               Command
               have
               a
               necessary
               respect
               and
               relation
               to
               one
               another
               .
               If
               no
               Command
               be
               brought
               ,
               it
               necessarily
               follows
               ,
               that
               they
               are
               left
               at
               liberty
               .
               So
               as
               to
               the
               Lords
               Supper
               Calvin
               saith
               ,
               whether
               the
               Communicants
               take
               the
               Bread
               themselves
               ,
               
               or
               receive
               it
               being
               given
               them
               ;
               whether
               they
               should
               
               give
               the
               Cup
               into
               the
               hands
               of
               the
               Deacon
               ,
               or
               to
               their
               next
               Neighbour
               ;
               whether
               the
               Bread
               be
               leavened
               or
               not
               ,
               the
               Wine
               red
               or
               white
               ,
               
                 nihil
                 refert
              
               ,
               it
               matters
               not
               ;
               
                 Haec
                 indifferentia
                 sunt
                 &
                 in
                 Ecclesiae
                 libertate
                 posita
                 ;
                 they
                 are
                 matters
                 of
                 indifferency
                 ,
                 and
                 are
                 left
                 to
                 the
                 Churches
                 liberty
                 .
              
               But
               this
               matter
               of
               Indifferency
               is
               not
               yet
               so
               clear
               as
               it
               is
               generally
               thought
               to
               be
               ;
               we
               shall
               therefore
               bare
               the
               ground
               a
               little
               by
               some
               necessary
               distinctions
               to
               see
               where
               the
               root
               of
               indifferency
               lies
               :
               Which
               we
               shall
               the
               rather
               do
               ,
               because
               it
               is
               strongly
               asserted
               by
               an
               Honourable
               person
               ,
               that
               there
               is
               no
               Indifferency
               in
               the
               things
               themselves
               ,
               which
               are
               still
               either
               unlawful
               or
               necessary
               ,
               (
               if
               lawful
               at
               this
               time
               ,
               in
               these
               circumstances
               )
               but
               all
               indifferency
               lies
               in
               the
               darkness
               and
               shortness
               of
               our
               understandings
               ,
               which
               may
               
               make
               some
               things
               seem
               so
               to
               us
               .
               But
               that
               Honourable
               person
               clearly
               runs
               upon
               a
               double
               mistake
               .
               First
               ,
               that
               Indifferency
               is
               a
               
                 medium
                 participationis
              
               of
               both
               extremes
               ,
               and
               not
               only
               negationis
               ,
               viz.
               that
               ,
               as
               intermediate
               colours
               partake
               both
               of
               black
               and
               white
               ,
               and
               yet
               are
               neither
               ;
               so
               in
               morality
               ,
               between
               good
               and
               bad
               ,
               there
               is
               an
               intermediate
               entity
               ,
               which
               is
               neither
               ,
               but
               indifferent
               to
               either
               :
               Whereas
               the
               Nature
               of
               Indifferency
               lies
               not
               in
               any
               thing
               intermediate
               between
               good
               and
               bad
               ,
               but
               in
               some
               thing
               undetermined
               by
               Divine
               Laws
               ,
               as
               to
               the
               necessity
               of
               it
               ;
               so
               that
               if
               we
               speak
               as
               to
               the
               extremes
               of
               it
               ,
               it
               is
               something
               lying
               between
               a
               necessary
               duty
               ,
               and
               an
               intrinsecal
               evil
               .
               The
               other
               mistake
               ,
               is
               ,
               that
               throughout
               that
               Discourse
               he
               takes
               Indifferency
               as
               Circumstantiated
               in
               Individual
               actions
               ,
               and
               as
               the
               morality
               of
               the
               action
               is
               determined
               by
               its
               Circumstances
               ;
               whereas
               the
               proper
               notion
               of
               Indifferency
               lies
               in
               the
               Nature
               of
               the
               action
               ,
               considered
               in
               its
               self
               abstractly
               ;
               and
               so
               these
               things
               are
               implyed
               in
               an
               indifferent
               action
               .
               First
               ,
               absolute
               undetermination
               ;
               as
               to
               the
               general
               nature
               of
               the
               act
               by
               a
               Divine
               Law
               ,
               that
               God
               hath
               left
               it
               free
               for
               men
               to
               do
               it
               or
               no.
               Secondly
               ,
               that
               one
               part
               hath
               not
               more
               propension
               to
               the
               Rule
               then
               the
               other
               ;
               for
               if
               the
               doing
               of
               it
               comes
               nearer
               to
               the
               rule
               then
               the
               omission
               ;
               or
               on
               the
               contrary
               ,
               this
               action
               is
               not
               wholly
               indifferent
               .
               Thirdly
               ,
               that
               neither
               part
               hath
               any
               repugnancy
               to
               the
               Rule
               ;
               for
               that
               which
               hath
               so
               ,
               is
               so
               
               far
               from
               being
               indifferent
               ,
               that
               it
               becomes
               unlawful
               :
               So
               that
               an
               indifferent
               action
               is
               therein
               like
               the
               Iron
               accosted
               by
               two
               Loadstones
               on
               either
               side
               of
               equal
               virtue
               ,
               and
               so
               hovers
               
                 in
                 medio
              
               ,
               inclining
               to
               neither
               ;
               but
               ,
               supposing
               any
               degree
               of
               virtue
               added
               to
               the
               one
               above
               the
               other
               ,
               it
               then
               inclines
               towards
               it
               :
               or
               as
               the
               Magnetical
               Needle
               about
               the
               Azores
               ,
               keeps
               its
               self
               directly
               parallel
               to
               the
               Axis
               of
               the
               world
               without
               variation
               ,
               because
               it
               is
               supposed
               then
               to
               be
               at
               an
               equal
               distance
               from
               the
               two
               Great
               Magnets
               ,
               the
               Continents
               of
               Europe
               and
               America
               :
               But
               no
               sooner
               is
               it
               removed
               from
               thence
               ,
               but
               it
               hath
               its
               variations
               .
               So
               indifferency
               ,
               taken
               
                 in
                 specie
              
               ,
               as
               to
               the
               Nature
               of
               the
               act
               ,
               inclines
               neither
               way
               ;
               but
               supposing
               it
               lye
               under
               Positive
               Determinations
               ,
               either
               by
               Laws
               or
               Circumstances
               ,
               it
               then
               necessarily
               inclines
               either
               to
               the
               Nature
               of
               Good
               or
               E●il
               .
            
             
               Neither
               yet
               are
               we
               come
               to
               a
               full
               understanding
               of
               the
               Nature
               of
               indifferent
               actions
               ;
               we
               must
               therefore
               distinguish
               between
               indifferency
               ,
               as
               to
               goodness
               ,
               necessitating
               an
               action
               
                 to
                 be
                 done
              
               ;
               and
               as
               to
               goodness
               ,
               necessary
               to
               an
               action
               
                 to
                 make
                 it
                 good
              
               :
               For
               there
               is
               one
               kind
               of
               goodness
               
                 propter
                 quam
                 fit
                 actio
              
               ,
               in
               order
               to
               which
               the
               action
               must
               necessarily
               be
               done
               ;
               and
               there
               is
               another
               kind
               of
               goodness
               
                 sine
                 quâ
                 non
                 benè
                 fit
                 actio
                 ,
              
               necessary
               to
               make
               an
               action
               good
               when
               it
               is
               done
               .
               As
               following
               after
               peace
               hath
               such
               a
               goodness
               in
               it
               ,
               as
               necessitates
               the
               action
               ,
               and
               makes
               it
               a
               necessary
               duty
               :
               but
               handling
               a
               particular
               Controversie
               is
               such
               an
               action
               ,
               as
               a
               man
               may
               let
               alone
               without
               sin
               in
               his
               course
               of
               studies
               ;
               yet
               when
               he
               doth
               it
               ,
               there
               is
               a
               goodness
               necessary
               to
               make
               his
               doing
               it
               a
               good
               action
               ,
               viz.
               his
               referring
               his
               study
               of
               it
               to
               a
               right
               end
               ,
               for
               the
               obtaining
               of
               truth
               and
               peace
               .
               This
               latter
               goodness
               is
               twofold
               ,
               either
               
                 bonitas
                 directionis
              
               ,
               as
               some
               call
               it
               ,
               which
               is
               ,
               referring
               the
               action
               to
               its
               true
               end
               ;
               in
               reference
               to
               which
               ,
               the
               great
               Controversie
               among
               the
               Schoolmen
               ,
               is
               about
               the
               indifferency
               of
               particular
               actions
               ,
               viz.
               Whether
               a
               particular
               direction
               of
               a
               mans
               intention
               to
               the
               ultimate
               end
               ,
               be
               not
               so
               necessary
               to
               particular
               actions
               ,
               as
               that
               ,
               without
               that
               ,
               the
               action
               is
               of
               necessity
               evil
               ,
               and
               with
               it
               good
               ;
               or
               whether
               without
               that
               an
               
               action
               may
               be
               indifferent
               to
               good
               or
               evil
               ,
               which
               is
               the
               state
               of
               the
               Question
               between
               Thomas
               and
               
                 Scotus
                 ,
                 Bonaventure
              
               and
               
               Durandus
               ;
               but
               we
               assert
               the
               necessity
               of
               at
               least
               an
               habitual
               direction
               ,
               to
               make
               the
               action
               
                 in
                 individuo
              
               good
               ,
               and
               yet
               the
               act
               in
               its
               self
               may
               notwithstanding
               be
               indifferent
               ,
               even
               
                 in
                 individuo
              
               ,
               as
               there
               is
               no
               antecedent
               necessity
               lying
               upon
               mens
               Consciences
               for
               the
               doing
               of
               it
               ;
               because
               men
               may
               omit
               it
               ,
               and
               break
               no
               Law
               of
               God.
               Besides
               this
               ,
               to
               make
               an
               action
               good
               ,
               there
               is
               necessary
               a
               
                 bonitas
                 Originis
              
               ,
               or
               rather
               Principii
               ,
               ●●
               good
               Principle
               ,
               out
               of
               which
               the
               action
               must
               flow
               ;
               which
               must
               be
               that
               Faith
               ,
               which
               whatsoever
               is
               not
               of
               ,
               is
               sin
               ;
               as
               the
               Apostle
               tells
               us
               .
               Which
               we
               must
               not
               so
               understand
               ,
               as
               though
               in
               
               every
               action
               a
               man
               goes
               about
               ,
               he
               must
               have
               a
               full
               perswasion
               that
               it
               is
               a
               necessary
               duty
               he
               goes
               about
               ;
               but
               in
               many
               actions
               that
               Faith
               is
               sufficient
               ,
               whereby
               he
               is
               perswaded
               upon
               good
               ground
               ,
               that
               the
               thing
               he
               goes
               about
               is
               lawful
               ;
               although
               he
               may
               as
               lawfully
               omit
               that
               action
               ;
               and
               do
               either
               another
               ,
               or
               the
               contrary
               to
               it
               .
               There
               may
               be
               then
               the
               necessity
               of
               some
               things
               in
               an
               action
               when
               it
               is
               done
               to
               make
               it
               good
               ,
               and
               yet
               the
               action
               its
               self
               be
               no
               ways
               necessary
               ,
               but
               indifferent
               ,
               and
               a
               matter
               of
               Liberty
               .
               This
               may
               be
               easily
               understood
               by
               what
               is
               usually
               said
               of
               Gods
               particular
               Actions
               ,
               that
               God
               is
               free
               in
               himself
               either
               to
               do
               or
               not
               to
               do
               that
               action
               (
               as
               suppose
               the
               Creation
               of
               the
               World
               )
               but
               when
               he
               doth
               it
               ,
               he
               must
               necessarily
               do
               it
               with
               that
               goodness
               ,
               holiness
               ,
               and
               wisdom
               ,
               which
               is
               suitable
               to
               his
               Nature
               :
               So
               may
               many
               actions
               of
               men
               be
               in
               themselves
               indifferent
               ,
               and
               yet
               there
               must
               be
               a
               concomitant
               necessity
               of
               good
               intention
               and
               Principle
               to
               make
               the
               action
               good
               .
               But
               this
               concomitant
               necessity
               doth
               not
               destroy
               the
               Radical
               Indifferency
               of
               the
               action
               it self
               ;
               it
               is
               only
               an
               antecedent
               necessity
               from
               the
               obligation
               of
               the
               Law
               ,
               is
               that
               which
               destroys
               indifferency
               .
               So
               likewise
               it
               is
               as
               to
               evil
               ;
               there
               is
               such
               an
               evil
               in
               an
               action
               ,
               which
               not
               only
               spoils
               the
               action
               ,
               but
               hinders
               the
               person
               from
               the
               liberty
               of
               doing
               it
               ,
               that
               is
               ,
               in
               all
               such
               actions
               as
               are
               intrinsecally
               evil
               ;
               and
               there
               is
               such
               a
               kind
               of
               evil
               in
               actions
               ,
               which
               though
               it
               spoils
               the
               goodness
               of
               the
               action
               ,
               yet
               keeps
               not
               from
               performance
               ;
               which
               is
               such
               as
               ariseth
               from
               the
               manner
               of
               performance
               ,
               as
               praying
               in
               hypocrisie
               ,
               &c.
               doing
               a
               thing
               lawful
               with
               a
               scrupulous
               or
               erring
               Conscience
               .
               We
               see
               then
               what
               good
               and
               evil
               is
               consistent
               with
               indifferency
               in
               actions
               ,
               and
               what
               is
               not
               .
               And
               that
               the
               Nature
               
               of
               Actions
               ,
               even
               
                 in
                 individuo
              
               ,
               may
               be
               indifferent
               ,
               when
               as
               to
               their
               Circumstances
               they
               may
               be
               necessarily
               determin'd
               to
               be
               either
               good
               or
               evil
               .
               As
               Marrying
               ,
               or
               not
               Marrying
               ,
               as
               to
               the
               Law
               of
               God
               ,
               is
               left
               at
               liberty
               ,
               not
               making
               it
               in
               its
               self
               a
               necessary
               duty
               ,
               one
               way
               or
               other
               ;
               but
               ,
               supposing
               particular
               Circumstances
               make
               it
               necessary
               ,
               
                 pro
                 hîc
                 &
                 nunc
              
               ,
               yet
               the
               Nature
               of
               it
               remains
               indifferent
               st●ll
               ;
               and
               supposing
               Marriage
               ,
               it
               is
               necessary
               it
               should
               be
               in
               the
               Lord
               ,
               and
               yet
               it
               is
               not
               necessary
               to
               make
               choice
               of
               this
               person
               rather
               then
               of
               that
               ,
               so
               that
               not
               only
               the
               absolute
               indifferency
               of
               the
               action
               is
               consistent
               with
               this
               concomitant
               necessity
               ,
               but
               the
               full
               liberty
               ,
               both
               of
               contradiction
               ,
               and
               contrariety
               .
               Again
               ,
               we
               must
               distinguish
               between
               an
               Indifferency
               ,
               as
               to
               its
               Nature
               ,
               and
               Indifferency
               ,
               as
               to
               its
               
                 use
                 and
                 end
              
               ;
               or
               between
               an
               indifferency
               as
               to
               a
               Law
               ,
               and
               indifferency
               as
               to
               
                 order
                 and
                 peace
              
               :
               Here
               I
               say
               ,
               that
               in
               things
               wholly
               indifferent
               in
               both
               respects
               ,
               that
               is
               ,
               in
               a
               thing
               neither
               commanded
               nor
               forbidden
               by
               God
               ,
               nor
               that
               hath
               any
               apparent
               respect
               to
               the
               Peace
               and
               Order
               of
               the
               Church
               of
               God
               ,
               there
               can
               be
               no
               rational
               account
               given
               ,
               why
               the
               Nature
               of
               such
               indifferencies
               should
               be
               alter'd
               by
               any
               Humane
               Laws
               and
               Constitutions
               .
               But
               matters
               that
               are
               only
               indifferent
               as
               to
               a
               Command
               ,
               but
               are
               much
               conducing
               to
               the
               Peace
               and
               Order
               of
               a
               Church
               ,
               such
               things
               as
               these
               ,
               are
               the
               proper
               matter
               of
               Humane
               Constitutions
               concerning
               the
               Churches
               Polity
               :
               Or
               rather
               ,
               to
               keep
               to
               the
               words
               of
               the
               Hypothesis
               it self
               ,
               where
               any
               things
               are
               determin'd
               in
               general
               by
               the
               Word
               of
               God
               ,
               but
               left
               at
               Liberty
               ,
               as
               to
               manner
               and
               Circumstances
               ,
               it
               is
               in
               the
               power
               of
               Lawful
               Authority
               in
               the
               Church
               of
               God
               to
               determine
               such
               things
               ,
               as
               far
               as
               they
               tend
               to
               the
               promoting
               the
               good
               of
               the
               Church
               .
            
             
               And
               so
               I
               rise
               to
               the
               second
               step
               ,
               which
               is
               ,
               That
               matters
               of
               
               this
               Nature
               may
               be
               determin'd
               and
               restrained
               .
               Or
               ,
               that
               there
               is
               no
               necessity
               ,
               that
               all
               matters
               of
               Liberty
               should
               remain
               in
               their
               primary
               indifferency
               .
               This
               I
               know
               is
               asserted
               by
               some
               of
               great
               Note
               and
               Learning
               ;
               that
               in
               things
               which
               God
               hath
               left
               to
               our
               Christian
               Liberty
               ,
               man
               may
               not
               restrain
               us
               of
               it
               ,
               by
               subjecting
               those
               things
               to
               Positive
               Laws
               ;
               but
               I
               come
               to
               examine
               ,
               with
               what
               strength
               of
               reason
               this
               is
               said
               ,
               that
               so
               we
               may
               see
               ,
               whether
               men
               may
               not
               yield
               in
               some
               lawful
               things
               
               to
               a
               restraint
               of
               their
               Christian
               Liberty
               ,
               in
               order
               to
               the
               Peace
               of
               the
               Church
               of
               God
               :
               Which
               I
               now
               prove
               by
               these
               Arguments
               .
               First
               ,
               What
               may
               be
               lawfully
               done
               when
               it
               is
               commanded
               ,
               may
               be
               so
               far
               lawfully
               commanded
               ,
               as
               it
               is
               a
               thing
               in
               it self
               lawful
               ;
               but
               matters
               of
               Christian
               Liberty
               may
               be
               lawfully
               done
               when
               they
               are
               commanded
               to
               be
               done
               ,
               though
               it
               were
               lawful
               not
               to
               do
               them
               before
               that
               Command
               .
               The
               truth
               of
               the
               Proposition
               appears
               ,
               because
               Lawful
               Authority
               may
               command
               any
               thing
               that
               may
               be
               lawfully
               done
               .
               Because
               nothing
               can
               exempt
               from
               obedience
               to
               a
               lawful
               Magistrate
               ,
               but
               the
               unlawfulness
               of
               the
               thing
               commanded
               ;
               and
               therefore
               nothing
               can
               debar
               the
               Magistrate
               from
               commanding
               these
               things
               ;
               for
               nothing
               can
               hinder
               him
               from
               Commanding
               ,
               but
               what
               may
               hinder
               the
               Subject
               from
               Obedience
               .
               I
               grant
               in
               many
               cases
               it
               may
               be
               lawful
               to
               obey
               ,
               when
               it
               is
               very
               inconvenient
               for
               the
               Magistrate
               to
               command
               :
               but
               inconveniency
               and
               unlawfulness
               are
               two
               things
               ;
               nay
               ,
               and
               in
               some
               cases
               a
               man
               may
               lawfully
               obey
               when
               he
               is
               unlawfully
               commanded
               ;
               but
               then
               the
               matter
               of
               the
               Command
               it self
               is
               unlawful
               .
               As
               in
               executing
               an
               unjust
               Sentence
               ,
               granting
               that
               a
               Princes
               Servants
               may
               lawfully
               do
               it
               ,
               especially
               when
               they
               know
               it
               not
               ;
               yet
               in
               that
               case
               ,
               the
               ground
               of
               their
               lawful
               obedience
               ,
               is
               the
               ground
               of
               the
               Magistrates
               lawful
               Command
               ,
               which
               is
               the
               supposed
               Justice
               of
               the
               Execution
               .
               But
               that
               which
               makes
               the
               Magistrates
               Command
               unlawful
               ,
               is
               the
               intrinsecal
               evil
               of
               the
               thing
               its
               self
               .
               So
               for
               unlawful
               Wars
               ,
               though
               the
               Subjects
               may
               lawfully
               obey
               ,
               yet
               the
               Prince
               sins
               in
               commanding
               ,
               not
               but
               that
               he
               hath
               right
               to
               command
               so
               far
               as
               they
               are
               bound
               to
               obey
               ,
               which
               is
               only
               in
               things
               lawful
               :
               but
               that
               which
               in
               this
               case
               alters
               the
               matter
               ,
               is
               ,
               the
               Princes
               knowing
               his
               cause
               to
               be
               unjust
               .
               So
               that
               however
               the
               Proposition
               holds
               in
               things
               not
               manifestly
               unjust
               .
               But
               however
               this
               be
               ,
               it
               is
               hereby
               granted
               ,
               that
               the
               things
               may
               be
               lawfully
               done
               ,
               when
               they
               are
               restrained
               by
               the
               Magistrates
               Command
               :
               and
               by
               that
               it
               appears
               ,
               that
               liberty
               may
               be
               restrained
               ,
               else
               it
               could
               not
               be
               lawful
               to
               act
               under
               that
               restraint
               ,
               not
               as
               it
               respects
               the
               things
               themselves
               ,
               but
               under
               that
               formality
               ,
               as
               they
               are
               the
               restraint
               of
               that
               which
               ought
               to
               be
               left
               free
               .
               The
               Restraint
               however
               then
               is
               lawful
               ,
               as
               to
               the
               persons
               acting
               under
               Authority
               ,
               who
               are
               the
               Subjects
               
               of
               this
               liberty
               ,
               though
               it
               were
               granted
               unlawfull
               as
               to
               the
               authority
               doing
               it
               .
               Which
               former
               is
               sufficient
               for
               my
               purpose
               ,
               viz.
               that
               Christian
               liberty
               ,
               as
               to
               the
               subjects
               of
               it
               ,
               may
               be
               lawfully
               restrained
               .
               Secondly
               ,
               A
               lesser
               duty
               ceaseth
               to
               be
               a
               duty
               ,
               when
               it
               hinders
               from
               the
               performance
               of
               greater
               ;
               but
               the
               preserving
               Christian
               liberty
               is
               a
               lesser
               duty
               ,
               which
               may
               hinder
               the
               peace
               of
               the
               Church
               ,
               which
               is
               a
               greater
               ;
               therefore
               in
               that
               case
               it
               may
               be
               restrained
               .
               The
               Major
               is
               granted
               by
               Divines
               and
               Casuists
               ;
               when
               duties
               stand
               in
               competition
               ,
               the
               lesser
               ceaseth
               to
               bind
               ,
               as
               is
               evident
               ,
               in
               that
               God
               will
               have
               mercy
               rather
               then
               sacrifice
               .
               Positives
               yield
               to
               morals
               and
               naturals
               .
               Thence
               the
               obligation
               of
               an
               Oath
               ceaseth
               ,
               when
               it
               hinders
               from
               a
               natural
               duty
               ;
               as
               the
               Corban
               among
               the
               Jews
               
               from
               relief
               of
               Parents
               .
               And
               therefore
               Grotius
               saith
               ,
               that
               an
               Oath
               taken
               concerning
               a
               thing
               lawfull
               ,
               if
               it
               doth
               hinder
               
                 majus
                 bonum
                 morale
              
               ,
               the
               obligation
               of
               that
               Oath
               ceaseth
               .
               Now
               that
               preserving-liberty
               is
               a
               lesser
               duty
               then
               the
               looking
               after
               the
               peace
               of
               the
               Church
               ,
               is
               evident
               ,
               because
               the
               one
               is
               only
               a
               matter
               of
               liberty
               ,
               and
               left
               undetermin'd
               by
               the
               Word
               ;
               and
               the
               other
               a
               matter
               of
               necessity
               ,
               and
               absolutely
               ,
               and
               expresly
               required
               of
               all
               ,
               as
               a
               duty
               as
               much
               as
               possibly
               lyes
               in
               them
               to
               endeavour
               after
               .
               Thirdly
               ,
               If
               an
               occasional
               offence
               of
               weaker
               Brethren
               may
               be
               a
               ground
               for
               restraining
               Christian
               liberty
               ;
               then
               much
               more
               may
               commands
               from
               lawfull
               authority
               do
               it
               ;
               but
               the
               offence
               of
               weaker
               Brethren
               may
               restrain
               Christian
               liberty
               ,
               as
               to
               the
               exercise
               of
               it
               ,
               as
               appears
               by
               the
               Apostles
               discourse
               ,
               Rom.
               14.
               21.
               
               The
               reason
               of
               the
               consequence
               lies
               here
               ,
               that
               a
               case
               of
               meer
               offence
               ,
               which
               is
               here
               pleaded
               towards
               weak
               Brethren
               ,
               cannot
               have
               that
               obligation
               upon
               Conscience
               ,
               which
               a
               known
               duty
               of
               obeying
               lawfull
               Authority
               ,
               in
               things
               in
               themselves
               lawfull
               ,
               hath
               ▪
               Nay
               further
               ,
               insisting
               only
               on
               the
               Law
               of
               scandall
               ,
               I
               would
               fain
               know
               ,
               whether
               it
               be
               a
               greater
               offence
               and
               scandall
               to
               Christians
               consciences
               ,
               to
               infringe
               the
               lawfull
               authority
               of
               the
               Magistrate
               ,
               and
               to
               deny
               obedience
               to
               his
               commands
               ,
               in
               things
               undetermin'd
               by
               the
               Law
               of
               God
               ;
               or
               else
               to
               offend
               the
               Consciences
               ,
               that
               is
               ,
               go
               against
               the
               judgements
               of
               some
               well-meaning
               ,
               but
               less-knowing
               Christians
               .
               Or
               thus
               ,
               whether
               in
               the
               matter
               of
               scandall
               ,
               it
               be
               a
               greater
               offence
               to
               go
               against
               the
               judgements
               of
               the
               
               weaker
               and
               more
               ignorant
               ,
               or
               the
               more
               knowing
               and
               able
               ;
               when
               the
               one
               have
               only
               their
               own
               weak
               apprehension
               to
               byasse
               them
               ,
               the
               other
               are
               backed
               by
               and
               grounded
               upon
               an
               established
               Law.
               And
               whether
               it
               be
               not
               a
               greater
               scandall
               to
               Religion
               to
               disobey
               a
               Christian
               Magistrate
               ,
               then
               it
               is
               to
               offend
               some
               private
               Christians
               .
               Let
               these
               things
               be
               examined
               ,
               and
               then
               let
               us
               see
               whether
               the
               argument
               will
               not
               hold
               
                 à
                 majori
              
               ;
               if
               the
               Law
               of
               scandall
               as
               to
               private
               Christians
               may
               restrain
               liberty
               ,
               then
               may
               a
               command
               from
               the
               Magistrate
               do
               it
               .
               Fourthly
               ,
               I
               argue
               thus
               ,
               If
               the
               nature
               of
               Christian-liberty
               may
               be
               preserved
               under
               the
               restraint
               of
               the
               exercise
               of
               it
               ,
               then
               it
               is
               not
               against
               the
               nature
               of
               Christian-liberty
               to
               have
               the
               exercise
               restrained
               ;
               but
               the
               former
               is
               true
               ;
               and
               therefore
               the
               latter
               .
               Now
               that
               the
               nature
               of
               Christian-liberty
               may
               be
               preserved
               under
               the
               restraint
               of
               its
               exercise
               ,
               I
               prove
               by
               these
               arguments
               .
            
             
               First
               ,
               Because
               the
               nature
               of
               Christian-liberty
               is
               founded
               
               upon
               the
               freedom
               of
               judgement
               ,
               and
               not
               the
               freedom
               of
               practice
               .
               The
               case
               is
               the
               same
               in
               moral
               and
               natural
               liberty
               as
               in
               Christian.
               Now
               we
               say
               truly
               ,
               that
               the
               radical
               liberty
               of
               the
               soul
               is
               preserved
               ,
               though
               it
               be
               determined
               to
               a
               particular
               action
               .
               For
               the
               liberty
               of
               the
               Will
               lying
               in
               the
               power
               of
               determining
               its
               self
               either
               way
               (
               as
               it
               is
               generally
               thought
               )
               the
               actuall
               determination
               of
               the
               Will
               doth
               not
               take
               away
               the
               internal
               power
               in
               the
               soul
               ;
               and
               in
               that
               respect
               there
               may
               be
               a
               
                 potentia
                 faciendi
              
               where
               there
               is
               not
               
                 possibilit
                 as
                 effectûs
              
               ,
               a
               power
               of
               doing
               when
               there
               is
               no
               possibility
               the
               thing
               should
               be
               done
               ,
               when
               the
               event
               is
               otherwise
               determined
               by
               a
               divine
               decree
               ,
               as
               in
               breaking
               the
               bones
               of
               Christ
               upon
               the
               Crosse.
               So
               it
               is
               in
               reference
               to
               Christian
               liberty
               ;
               though
               the
               exercise
               of
               it
               be
               restrained
               ,
               yet
               the
               liberty
               remains
               :
               because
               Christian-liberty
               lyes
               in
               the
               freedom
               of
               judgement
               ;
               
                 that
                 is
              
               ,
               in
               judging
               those
               things
               to
               be
               free
               which
               are
               so
               ;
               so
               that
               if
               any
               thing
               that
               is
               in
               its
               self
               free
               ,
               be
               done
               by
               a
               man
               with
               an
               opinion
               of
               the
               necessity
               of
               doing
               it
               antecedent
               to
               the
               Law
               commanding
               it
               ,
               or
               without
               any
               Law
               prescribing
               it
               ,
               thereby
               his
               Christian
               liberty
               is
               destroyed
               ;
               but
               if
               it
               be
               done
               with
               an
               opinion
               of
               the
               freedom
               and
               indifferency
               of
               the
               thing
               it self
               ,
               but
               only
               with
               a
               consequential
               necessity
               of
               
               doing
               it
               ,
               supposing
               the
               Magistrates
               command
               ,
               he
               retains
               the
               power
               of
               his
               Christian-liberty
               still
               ,
               though
               under
               the
               restraint
               of
               the
               exercise
               of
               it
               .
               And
               therefore
               it
               would
               be
               well
               observed
               ,
               that
               the
               opinion
               of
               the
               necessity
               of
               any
               one
               thing
               undetermined
               by
               Scripture
               ,
               destroys
               Christian-liberty
               more
               then
               a
               Magistrates
               command
               doth
               .
               And
               by
               this
               reason
               ,
               they
               that
               hold
               any
               one
               posture
               at
               receiving
               the
               Lords
               Supper
               necessary
               (
               as
               sitting
               ,
               leaning
               ,
               kneeling
               )
               do
               all
               equally
               destroy
               their
               own
               Christian-liberty
               as
               to
               these
               things
               which
               are
               undetermined
               by
               the
               Word
               .
               So
               a
               Magistrate
               when
               commanding
               matters
               of
               Christian-liberty
               ,
               if
               in
               the
               preface
               to
               the
               Law
               he
               declares
               the
               thing
               necessary
               to
               be
               done
               in
               its
               self
               ,
               and
               therefore
               he
               commands
               it
               ,
               he
               takes
               away
               as
               much
               as
               in
               him
               lyes
               our
               Christian-liberty
               .
               And
               in
               that
               case
               we
               ought
               to
               hold
               to
               that
               excellent
               Rule
               of
               the
               Apostle
               ,
               
                 Stand
                 fast
                 therefore
                 in
                 the
                 liberty
              
               
               
                 wherewith
                 Christ
                 hath
                 set
                 you
                 free
                 ,
                 and
                 be
                 not
                 intangled
                 again
                 with
                 the
                 yoke
                 of
                 bondage
                 .
              
               But
               if
               the
               Magistrate
               declare
               the
               things
               to
               be
               in
               themselves
               indifferent
               ,
               but
               only
               upon
               some
               prudent
               considerations
               for
               peace
               and
               order
               ,
               he
               requires
               persons
               to
               observe
               them
               ,
               though
               this
               brings
               a
               necessity
               of
               obedience
               to
               us
               ,
               yet
               it
               takes
               not
               away
               our
               Christian-liberty
               .
               For
               an
               antecedent
               
               necessity
               expressed
               in
               the
               Law
               (
               as
               a
               learned
               and
               excellent
               Casuist
               of
               our
               own
               observes
               )
               doth
               not
               necessarily
               require
               the
               assent
               of
               the
               practical
               judgement
               to
               it
               ;
               which
               takes
               away
               our
               liberty
               of
               judgement
               ,
               or
               our
               judgement
               of
               the
               liberty
               of
               the
               things
               ;
               but
               a
               consequentiall
               necessity
               upon
               a
               command
               supposed
               ,
               doth
               only
               imply
               an
               act
               of
               the
               Will
               ,
               whereby
               the
               freedom
               of
               judgement
               and
               conscience
               remaining
               ,
               it
               is
               inclined
               to
               obedience
               to
               the
               commands
               of
               a
               superior
               Law.
               Now
               that
               liberty
               doth
               lye
               in
               the
               freedom
               of
               Judgement
               ,
               and
               not
               in
               the
               freedom
               of
               Practise
               ,
               and
               so
               is
               consistent
               with
               the
               restraint
               of
               the
               exercise
               of
               it
               ;
               appears
               both
               in
               the
               former
               case
               of
               scandall
               ,
               and
               in
               the
               actions
               of
               the
               Apostles
               and
               primitive
               Christians
               complying
               with
               the
               Jews
               in
               matters
               of
               liberty
               ;
               yea
               which
               is
               a
               great
               deal
               more
               ,
               in
               such
               ceremonies
               of
               which
               the
               Apostle
               expresly
               saith
               ,
               that
               if
               they
               observed
               them
               ,
               Christ
               
               would
               profit
               them
               Nothing
               ;
               and
               yet
               we
               find
               Paul
               himself
               circumcising
               Timothy
               because
               of
               the
               Jews
               .
               Certainly
               then
               
               however
               these
               ceremonies
               are
               supposed
               to
               be
               not
               only
               
               mortuae
               but
               mortiferae
               now
               the
               Gospel
               was
               preached
               ,
               and
               the
               Law
               of
               Christian-liberty
               promulged
               ;
               yet
               Paul
               did
               not
               look
               upon
               it
               ,
               as
               the
               taking
               away
               his
               liberty
               ,
               at
               any
               time
               when
               it
               would
               prevent
               scandall
               among
               the
               Jews
               ,
               and
               tend
               to
               the
               furtherance
               of
               the
               Gospel
               ,
               to
               use
               any
               of
               them
               .
               It
               was
               therefore
               the
               opinion
               of
               the
               necessity
               of
               them
               was
               it
               which
               destroyed
               Christian-liberty
               ;
               and
               therefore
               it
               is
               observable
               ,
               that
               where
               the
               opinion
               of
               the
               necessity
               of
               observing
               the
               Judaicall
               Rites
               and
               Ceremonies
               was
               entertained
               ,
               the
               Apostle
               sets
               himself
               with
               his
               whole
               strength
               to
               oppose
               them
               ,
               as
               he
               doth
               
               in
               his
               Epistles
               to
               the
               Galatians
               and
               Colossians
               .
               Whom
               yet
               we
               find
               in
               other
               places
               ,
               and
               to
               other
               Churches
               ,
               not
               leaven'd
               with
               this
               doctrine
               of
               the
               necessity
               of
               Judaicall
               Rites
               ,
               very
               ready
               to
               comply
               with
               weak
               Brethren
               ,
               as
               in
               his
               Epistles
               to
               the
               Romans
               and
               Corinthians
               .
               From
               which
               we
               plainly
               see
               ,
               that
               it
               was
               
               not
               the
               bare
               doing
               of
               the
               things
               ,
               but
               the
               doing
               them
               with
               an
               opinion
               of
               the
               necessity
               of
               them
               ,
               is
               that
               which
               infringeth
               Christian-liberty
               ,
               and
               not
               the
               determination
               of
               one
               part
               above
               the
               other
               by
               the
               Supream
               Magistrate
               ,
               when
               it
               is
               declared
               not
               to
               be
               for
               any
               opinion
               of
               the
               things
               themselves
               as
               necessary
               ,
               but
               to
               be
               only
               in
               order
               to
               the
               Churches
               peace
               and
               unity
               .
               Secondly
               ,
               It
               appears
               that
               Liberty
               is
               consistent
               with
               the
               restraint
               of
               the
               exercise
               of
               it
               ;
               because
               the
               very
               power
               of
               restraining
               the
               exercise
               of
               it
               ,
               doth
               suppose
               it
               to
               be
               a
               matter
               of
               liberty
               ,
               and
               that
               both
               antecedently
               and
               consequentially
               to
               that
               restraint
               .
               Antecedently
               ,
               so
               it
               is
               apparent
               to
               be
               a
               matter
               of
               liberty
               ,
               else
               it
               was
               not
               capable
               of
               being
               restrained
               :
               Consequentially
               ,
               in
               that
               the
               ground
               of
               observance
               of
               those
               things
               when
               restrained
               ,
               is
               not
               any
               necessity
               of
               the
               matter
               ,
               or
               the
               things
               themselves
               ;
               but
               only
               the
               necessity
               of
               obeying
               the
               Magistrate
               in
               things
               lawfull
               and
               undertermin'd
               by
               the
               Word
               :
               which
               leads
               to
               another
               argument
               .
               Thirdly
               ,
               Mens
               obligation
               to
               these
               things
               ,
               as
               to
               the
               ground
               of
               it
               ,
               being
               only
               in
               point
               of
               contempt
               and
               scandall
               ,
               argues
               that
               the
               things
               are
               matter
               of
               liberty
               still
               .
               I
               grant
               the
               Magistrates
               authority
               is
               the
               ground
               of
               obedience
               ,
               but
               the
               ground
               of
               the
               Magistrates
               command
               is
               only
               in
               point
               of
               contempt
               and
               scandall
               ,
               and
               for
               preserving
               order
               in
               the
               Church
               :
               For
               I
               have
               already
               shewed
               it
               to
               be
               unlawfull
               ,
               either
               to
               command
               or
               obey
               ;
               in
               reference
               to
               these
               
               things
               ,
               from
               any
               opinion
               of
               the
               necessity
               of
               them
               ,
               and
               therefore
               the
               only
               ground
               of
               observing
               them
               ,
               is
               to
               shew
               that
               we
               are
               not
               guilty
               of
               contempt
               of
               the
               power
               commanding
               them
               ,
               nor
               of
               scandall
               to
               others
               that
               are
               offended
               at
               our
               not
               observing
               them
               .
               
                 Tota
                 igitur
                 religio
                 est
                 in
                 fugiendo
                 scandalo
                 &
                 vitando
              
               
               contemptu
               ,
               saith
               our
               learned
               Whitaker
               :
               All
               our
               ground
               of
               obedience
               is
               the
               avoiding
               scandall
               and
               contempt
               of
               authority
               .
               To
               the
               same
               purpose
               
                 Pet.
                 Martyr
              
               ,
               speaking
               of
               the
               obligation
               of
               Ecclesiasticall
               Laws
               :
               
                 Non
                 obstringunt
                 si
                 removeatur
              
               
               
                 contemptus
                 &
                 scandalum
              
               :
               So
               that
               non-observance
               of
               indifferent
               things
               commanded
               ,
               when
               there
               there
               is
               no
               apparent
               contempt
               or
               scandall
               ,
               do
               not
               involve
               a
               man
               in
               the
               guilt
               of
               sin
               :
               as
               suppose
               a
               Law
               made
               that
               all
               publike
               prayer
               be
               performed
               kneeling
               ,
               if
               any
               thing
               lies
               in
               a
               mans
               way
               to
               hinder
               him
               from
               that
               posture
               ,
               in
               this
               case
               the
               man
               offends
               not
               ;
               because
               there
               is
               no
               contempt
               or
               scandall
               :
               So
               if
               a
               Law
               were
               made
               that
               all
               should
               receive
               the
               Lords
               Supper
               fasting
               ,
               if
               a
               mans
               health
               calls
               for
               somwhat
               to
               refresh
               him
               before
               ,
               he
               sins
               not
               in
               the
               breach
               of
               that
               Law.
               And
               therefore
               it
               is
               observable
               which
               Whitaker
               takes
               notice
               of
               in
               the
               Canons
               of
               the
               Councils
               of
               the
               primitive
               Church
               ,
               that
               though
               they
               did
               determine
               many
               things
               belonging
               to
               the
               externall
               Polity
               of
               the
               Church
               ,
               yet
               they
               observed
               this
               difference
               in
               their
               Censures
               or
               Anathema's
               ;
               That
               in
               matte●s
               of
               meer
               order
               and
               decency
               they
               never
               pronounced
               an
               Anathema
               ,
               but
               with
               the
               supposition
               of
               ●pp●rent
               contempt
               ;
               and
               inserted
               ,
               
                 Si
                 quis
                 contrà
                 praesumpserit
                 ,
                 si
                 quis
                 contumaciter
                 contrà
                 fecerit
                 :
              
               but
               in
               matters
               of
               Doctrine
               or
               Life
               ,
               fully
               determin'd
               by
               the
               Law
               of
               God
               ,
               they
               pronounced
               a
               simple
               Anathema
               ,
               without
               any
               such
               clause
               inserted
               .
               Now
               from
               this
               ,
               we
               may
               take
               notice
               of
               a
               difference
               between
               Laws
               concerning
               indifferencies
               in
               civill
               and
               Ecclesiastical
               matters
               :
               That
               in
               civils
               the
               Laws
               bind
               to
               indifferencies
               without
               the
               case
               of
               contempt
               or
               scandall
               ,
               because
               in
               these
               the
               publike
               good
               is
               aimed
               a●
               ,
               of
               which
               every
               private
               person
               is
               not
               fit
               to
               judge
               ,
               and
               therefore
               it
               is
               our
               duty
               either
               to
               obey
               or
               suffer
               ;
               but
               in
               Ecclesiasticall
               constitution
               ,
               only
               peace
               and
               order
               is
               that
               which
               is
               looked
               at
               ,
               and
               therefore
               ,
               
                 Si
                 nihil
                 contra
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 feceris
                 ,
                 non
                 teneris
                 illis
              
               ,
               is
               the
               rule
               here
               .
               If
               nothing
               tending
               to
               apparent
               disorder
               be
               done
               ,
               men
               break
               not
               those
               Laws
               :
               For
               the
               end
               and
               reason
               
               of
               a
               Law
               is
               the
               measure
               of
               its
               obligation
               .
               Fourthly
               ,
               Mens
               being
               left
               free
               to
               do
               the
               things
               forbidden
               ,
               either
               upon
               a
               repeal
               of
               the
               former
               Laws
               ,
               or
               when
               a
               man
               is
               from
               under
               obligation
               to
               that
               authority
               which
               commands
               them
               ,
               argues
               them
               still
               to
               be
               matters
               of
               liberty
               ,
               and
               not
               matters
               of
               necessity
               .
               That
               Laws
               respecting
               indifferent
               things
               may
               be
               repealed
               ,
               I
               cannot
               imagine
               that
               any
               have
               so
               little
               reason
               as
               to
               deny
               ,
               upon
               a
               different
               state
               of
               affairs
               from
               what
               it
               was
               when
               they
               were
               first
               enacted
               ;
               or
               when
               they
               cannot
               attain
               the
               ends
               they
               are
               designed
               for
               ,
               the
               peace
               and
               order
               of
               the
               Church
               ,
               but
               rather
               tend
               to
               imbroil
               it
               in
               trouble
               and
               confusion
               :
               And
               that
               when
               men
               are
               from
               under
               the
               authority
               imposing
               them
               ,
               men
               are
               at
               their
               own
               liberty
               again
               ,
               must
               necessarily
               be
               granted
               ,
               because
               the
               ground
               of
               restraint
               of
               that
               liberty
               was
               the
               authority
               they
               were
               under
               ;
               and
               therefore
               the
               cause
               being
               taken
               away
               ,
               the
               effects
               follows
               .
               Therefore
               for
               men
               to
               do
               them
               when
               authority
               doth
               not
               impose
               them
               ,
               must
               imply
               an
               opinion
               of
               the
               necessity
               of
               the
               things
               themselves
               ,
               which
               destroyes
               Christian-liberty
               .
               
               Whence
               ▪
               it
               was
               resolved
               by
               Augustine
               in
               the
               case
               of
               Rites
               ,
               that
               every
               one
               should
               observe
               those
               of
               that
               Church
               which
               he
               was
               in
               :
               which
               he
               saith
               ,
               he
               took
               from
               Ambrose
               .
               His
               words
               are
               these
               ,
               
                 Nec
                 disciplina
                 ulla
                 ▪
                 in
                 his
                 melior
                 gravi
                 prudentique
                 Christiano
                 ,
                 quàm
                 ut
                 eo
                 modo
                 agat
                 ,
                 quo
                 agere
                 viderit
                 Ecclesiam
                 ,
                 ad
                 quamcunque
                 forte
                 devenerit
                 .
                 Quod
                 enim
                 neque
                 contra
                 fidem
                 ,
                 neque
                 contra
                 bonos
                 more
                 's
                 injungitur
                 ,
                 indifferenter
                 est
                 habendum
                 ,
                 &
                 pro
                 corum
                 inter
                 quos
                 vivitur
                 societate
                 servandum
                 est
                 .
              
               He
               tells
               us
               ,
               
                 He
                 knew
                 no
                 better
                 course
                 for
                 a
                 serious
                 prudent
                 Christian
                 to
                 take
                 in
                 matters
                 of
                 Rites
                 and
                 Customes
                 ,
                 then
                 to
                 follow
                 the
                 Churches
                 example
                 where
                 he
                 is
                 :
                 for
                 whatsoever
                 is
                 observed
                 neither
                 against
                 faith
                 or
                 manners
                 ,
                 is
                 a
                 matter
                 in
                 its
                 self
                 indifferent
                 ,
                 and
                 to
                 be
                 observed
                 according
                 to
                 the
                 custome
                 of
                 those
                 he
                 lives
                 among
                 .
              
               And
               after
               ,
               acquaints
               us
               that
               his
               Mother
               coming
               to
               Milan
               after
               him
               ,
               and
               finding
               the
               Church
               there
               not
               observe
               the
               Saturday-fast
               as
               the
               Church
               of
               Rome
               did
               ,
               was
               much
               perplexed
               and
               troubled
               in
               her
               mind
               at
               it
               (
               as
               tender
               ,
               but
               weak
               consciences
               are
               apt
               to
               be
               troubled
               at
               any
               thing
               contrary
               to
               their
               own
               practice
               )
               ;
               she
               for
               her
               own
               satisfaction
               sends
               her
               Son
               to
               Ambrose
               ,
               then
               Bishop
               of
               the
               Church
               there
               ,
               who
               told
               him
               he
               would
               give
               him
               no
               other
               answer
               but
               what
               
               he
               did
               himself
               ,
               and
               if
               he
               knew
               any
               thing
               better
               ,
               he
               would
               do
               it
               .
               Augustine
               presently
               expects
               a
               command
               from
               him
               to
               leave
               off
               Saturday
               fasts
               :
               instead
               of
               that
               ;
               Ambrose
               tells
               him
               ;
               
                 Cum
                 Romam
                 veni●
                 ,
                 jejuno
                 sabbato
                 ;
                 cum
                 hic
                 sum
                 ,
                 non
                 jejuno
                 .
                 Sic
                 etiam
                 tu
                 ad
                 quam
                 forte
                 Ecclesiam
                 veneris
                 ,
                 ejus
                 morem
                 serva
                 ;
                 si
                 cuiquam
                 non
                 vis
                 esse
                 scandalo
                 ,
                 n●●
                 quenquam
                 ▪
                 tibi
                 .
                 When
                 I
                 am
                 at
              
               Rome
               
                 I
                 fast
                 on
                 the
                 Sabbath
                 ,
                 but
                 at
              
               Milan
               
                 I
                 do
                 not
                 .
                 So
                 thou
                 likewise
                 ,
                 when
                 thou
                 comest
                 to
                 any
                 Church
                 ,
                 observe
                 its
                 custome
                 ,
                 if
                 thou
                 wouldst
                 neither
                 be
                 an
                 offence
                 to
                 them
                 ,
                 nor
                 have
                 them
                 be
                 so
                 to
                 thee
                 .
              
               A
               rare
               and
               excellent
               example
               of
               the
               piety
               ,
               prudence
               ,
               and
               moderation
               of
               the
               primitive
               Church
               :
               far
               from
               rigid
               imposing
               indifferent
               customs
               on
               the
               one
               side
               ;
               from
               contumacy
               in
               opposing
               meer
               indifferencies
               on
               the
               other
               .
               Which
               judgement
               of
               
                 Ambrose
                 ,
                 Augustine
              
               saith
               ,
               he
               alwayes
               looked
               on
               as
               often
               as
               he
               thought
               of
               it
               ,
               
                 tanquam
                 caeleste
                 oraculum
              
               ,
               as
               an
               Oracle
               come
               from
               Heaven
               ;
               and
               concludes
               with
               this
               excellent
               Speech
               ,
               which
               if
               ever
               God
               intend
               peace
               to
               his
               Church
               ,
               he
               will
               make
               men
               understand
               :
               
                 Sensi
                 enim
                 saepe
                 dolens
                 &
                 gemens
                 ,
                 mult
                 as
                 infirmorum
                 perturbationes
                 fieri
                 per
                 quorundam
                 fr●trum
                 contentiosam
                 obstinationem
                 ,
                 &
                 superstitiosam
                 timiditatem
                 ;
                 qui
                 in
                 rebus
                 hujusmodi
                 ,
                 quae
                 neque
                 Scripturae
                 sanctae
                 autoritate
                 ,
                 neque
                 universal
                 is
                 Ecclesiae
                 traditione
                 ,
                 neque
                 vitae
                 corrigendae
                 utilitate
                 ad
                 certum
                 possunt
                 terminum
                 pervenire
                 (
                 perducere
                 ▪
                 )
                 tantum
                 quia
                 subest
                 quàliscunque
                 ratiocinatio
                 cogitantis
                 ,
                 aut
                 quia
                 in
                 suâ
                 patriâ
                 sic
                 ipse
                 consuevit
                 ,
                 aut
                 quia
                 ibi
                 vidis
                 ubi
                 peregrinationem
                 suam
                 quò
                 remotiorem
                 à
                 suis
                 ,
                 eò
                 doctiorem
                 factam
                 putat
                 ,
                 tam
                 litigiosas
                 excitant
                 qu
                 estiones
                 ut
                 nisi
                 quod
                 ipsi
                 faciunt
                 ,
                 nihil
                 rectum
                 existiment
                 .
                 I
                 have
                 often
                 ,
              
               saith
               he
               ,
               
                 found
                 it
                 to
                 my
                 grief
                 and
                 sorrow
                 ,
                 that
                 the
                 troubles
                 of
                 weaker
                 Christian●
                 ,
                 have
                 been
                 caused
                 by
                 the
                 contentious
                 obstinacy
                 of
                 some
                 on
                 the
                 one
                 hand
                 ,
                 and
                 the
                 superstitious
                 fearfulnesse
                 of
                 others
                 on
                 the
                 other
                 ▪
                 in
                 things
                 which
                 are
                 neither
                 determin'd
                 by
                 the
                 authority
                 of
                 the
                 holy
                 Scriptures
                 ,
                 nor
                 by
                 the
                 custome
                 of
                 the
                 universall
                 Church
                 ,
                 nor
                 yet
                 by
                 any
                 usefulnesse
                 of
                 the
                 things
                 themselves
                 ,
                 in
                 order
                 to
                 the
                 making
                 mens
                 lives
                 better
                 ;
                 only
                 for
                 some
                 petty
                 reason
                 in
                 a
                 mans
                 own
                 mind
                 ,
                 or
                 because
                 it
                 hath
                 been
                 the
                 custome
                 of
                 their
                 Countrey●
                 or
                 because
                 they
                 have
                 found
                 in
                 those
                 Churches
                 ,
                 which
                 they
                 have
                 thought
                 to
                 be
                 the
                 nearer
                 to
                 truth
                 ,
                 the
                 further
                 they
                 have
                 been
                 from
                 home
                 ,
                 they
                 are
                 continually
                 raising
                 such
                 quarrels
                 and
                 contentions
                 ,
              
               
               
                 that
                 they
                 think
                 nothing
                 is
                 right
                 and
                 lawfull
                 ,
                 but
                 what
                 they
                 do
                 themselves
                 .
              
               Had
               that
               blessed
               Saint
               lived
               in
               our
               age
               ,
               he
               could
               not
               have
               utter'd
               any
               thing
               more
               true
               ,
               nor
               more
               pertinent
               to
               our
               present
               state
               :
               which
               methinks
               admirers
               of
               antiquity
               should
               embrace
               for
               its
               authority
               ,
               and
               others
               for
               the
               great
               truth
               and
               reason
               of
               it
               .
               Did
               we
               but
               set
               up
               those
               three
               things
               as
               Judges
               between
               us
               in
               our
               matters
               of
               Ceremonies
               ,
               
                 The
                 Authority
                 of
                 the
                 Scriptures
                 ,
                 the
                 practise
                 of
                 the
                 Primitive
                 Universal
                 Church
                 ,
                 and
                 the
                 tendency
                 of
                 them
                 to
                 the
                 reforming
                 mens
                 lives
              
               ;
               how
               soon
               might
               we
               shake
               hands
               ,
               and
               our
               controversies
               be
               at
               an
               end
               !
               But
               as
               long
               as
               contentious
               obstinacy
               remains
               on
               one
               side
               ,
               and
               a
               superstitious
               fearfulnesse
               on
               the
               other
               (
               for
               superstition
               may
               as
               well
               lye
               in
               the
               imagined
               necessity
               of
               avoiding
               things
               indifferent
               ,
               as
               in
               the
               necessary
               observing
               of
               things
               which
               are
               not
               )
               we
               may
               find
               our
               storms
               increase
               ,
               but
               we
               are
               not
               like
               to
               see
               any
               Land
               of
               Peace
               .
               How
               happy
               might
               we
               be
               ,
               did
               men
               but
               once
               understand
               that
               it
               was
               their
               duty
               to
               mind
               the
               things
               of
               peace
               !
               How
               little
               of
               that
               Dust
               might
               still
               and
               quiet
               our
               most
               contentious
               frayes
               !
            
             
               
                 
                   Hi
                   motus
                   animorum
                   ,
                   atque
                   haec
                   certamina
                   tanta
                
              
               
                 
                   Pulveris
                   exigui
                   jactu
                   compressa
                   quiescunt
                
                 .
              
            
             
               But
               in
               order
               to
               so
               happy
               and
               desireable
               an
               Union
               and
               accommodation
               ,
               I
               shall
               not
               need
               to
               plead
               much
               from
               the
               nature
               of
               the
               things
               we
               differ
               about
               ;
               the
               lownesse
               of
               them
               in
               comparison
               of
               the
               great
               things
               we
               are
               agreed
               in
               ,
               the
               fewnesse
               of
               them
               in
               comparison
               of
               the
               multitude
               of
               those
               weighty
               things
               we
               ought
               most
               to
               look
               after
               ,
               the
               benefits
               of
               union
               ,
               the
               miseries
               of
               division
               ,
               which
               if
               our
               lamentable
               experience
               doth
               not
               tell
               us
               of
               ,
               yet
               our
               Consciences
               may
               ;
               I
               shall
               crave
               leave
               humbly
               to
               present
               to
               serious
               consideration
               some
               proposalls
               for
               accommodation
               :
               which
               is
               an
               attempt
               which
               nothing
               but
               an
               earnest
               desire
               of
               peace
               can
               justifie
               ,
               and
               I
               hope
               that
               will
               :
               which
               here
               falls
               in
               ●s
               the
               third
               step
               of
               my
               designed
               Discourse
               ,
               about
               the
               bounds
               to
               be
               set
               in
               the
               restraint
               of
               Christian-liberty
               ,
            
             
               The
               first
               is
               ,
               that
               nothing
               be
               imposed
               as
               necessary
               ,
               but
               
               what
               is
               clearly
               revealed
               in
               the
               Word
               of
               God.
               This
               there
               is
               the
               highest
               reason
               and
               equity
               for
               ,
               since
               none
               can
               have
               
               command
               immediately
               over
               Conscience
               ,
               but
               God
               himself
               ,
               and
               what
               ever
               is
               imposed
               as
               necessary
               ,
               doth
               immediately
               bind
               Conscience
               .
               And
               whatever
               binds
               mens
               conscience●
               with
               an
               opinion
               of
               the
               necessity
               of
               it
               ,
               doth
               immediately
               destroy
               that
               Christian-liberty
               which
               men
               are
               necessarily
               bound
               to
               stand
               fast
               in
               ,
               and
               not
               be
               intangled
               with
               any
               yoke
               of
               bondage
               .
               Not
               only
               the
               yoke
               of
               Jewish
               Ceremonies
               ,
               but
               whatever
               yoke
               pincheth
               ,
               
               and
               galls
               as
               that
               did
               ,
               with
               an
               opinion
               of
               the
               necessity
               of
               doing
               the
               thing
               commanded
               by
               any
               but
               the
               Word
               of
               God.
               Which
               the
               Apostle
               calls
               Dogmatizing
               ,
               Coloss.
               2.
               20
               and
               v.
               16.
               
               Let
               no
               man
               judge
               you
               in
               meat
               and
               drink
               ;
               
                 nè
                 Praepositi
                 quidem
                 vestri
              
               ,
               saith
               Whitaker
               ;
               these
               impositions
               he
               calls
               v.
               22.
               the
               commandments
               and
               doctrines
               of
               men
               .
               And
               such
               he
               calls
               a
               Snare
               ,
               1
               Corinth
               .
               7.
               23.
               which
               was
               the
               making
               an
               indifferent
               thing
               ,
               as
               Coelibate
               ,
               necessary
               .
               
                 Laqueus
                 est
                 quicquid
                 praecipitur
                 ut
                 necessarium
                 ,
                 quod
                 liberum
                 esse
                 debet
                 .
              
               So
               that
               though
               obedience
               be
               necessary
               to
               ind●fferent
               things
               when
               commanded
               ;
               yet
               it
               must
               alwayes
               be
               
                 liber
                 â
                 conscientiâ
                 ,
                 quoad
                 res
                 ipsas
                 legum
                 ,
              
               no
               obligation
               to
               be
               laid
               upon
               Conscience
               to
               look
               upon
               the
               things
               as
               necessary
               .
            
             
               Secondly
               ,
               That
               nothing
               be
               required
               ,
               nor
               determin'd
               ,
               but
               what
               is
               sufficiently
               known
               to
               be
               indifferent
               in
               its
               own
               nature
               .
               The
               former
               proposall
               was
               in
               reference
               to
               the
               manner
               of
               imposing
               ,
               this
               respects
               the
               nature
               of
               the
               things
               themselves
               .
               The
               only
               difficulty
               here
               is
               ,
               How
               a
               thing
               may
               be
               sufficiently
               known
               to
               be
               indifferent
               ;
               because
               one
               man
               looks
               upon
               that
               as
               indifferent
               ,
               which
               another
               doth
               not
               .
               The
               most
               equal
               way
               to
               decide
               this
               Controversie
               ,
               is
               to
               make
               choyce
               of
               such
               Judges
               as
               are
               not
               interested
               in
               the
               quarrel
               :
               And
               those
               are
               the
               
                 sense
                 of
                 the
                 Primitive
                 Church
              
               in
               the
               first
               4
               Centuries
               ,
               who
               were
               best
               able
               to
               judge
               whether
               they
               looked
               upon
               themselves
               as
               bound
               by
               any
               command
               of
               Scripture
               or
               no
               ;
               and
               withall
               the
               Judgement
               of
               the
               Reformed
               Churches
               :
               So
               that
               what
               shall
               be
               made
               appear
               to
               be
               left
               indifferent
               ,
               by
               both
               the
               sense
               of
               the
               Primitive
               Church
               ,
               and
               the
               Churches
               of
               the
               Reformation
               ,
               may
               be
               a
               matter
               determinable
               by
               Law
               ,
               and
               which
               all
               may
               be
               required
               to
               conform
               in
               obedience
               to
               .
            
             
               Thirdly
               ,
               That
               whatever
               is
               thus
               determined
               be
               in
               order
               only
               to
               a
               due
               performance
               of
               what
               is
               in
               general
               required
               in
               the
               
               Word
               of
               God
               ,
               and
               not
               to
               be
               looked
               on
               as
               any
               part
               of
               Divine
               Worship
               or
               Service
               .
               This
               is
               that
               which
               gives
               the
               greatest
               occasion
               of
               offence
               to
               mens
               Consciences
               ,
               when
               any
               thing
               is
               either
               required
               ;
               or
               if
               not
               ,
               yet
               generally
               used
               and
               looked
               on
               as
               a
               necessary
               part
               or
               concomitant
               of
               Gods
               Worship
               ,
               so
               that
               without
               it
               the
               Worship
               is
               deemed
               imperfect
               .
               And
               there
               is
               great
               difference
               to
               be
               made
               between
               things
               indifferent
               in
               their
               own
               nature
               ,
               and
               indifferent
               as
               to
               their
               use
               and
               practise
               .
               And
               when
               the
               generality
               of
               those
               who
               use
               them
               do
               not
               use
               them
               as
               Indifferent
               ,
               but
               as
               necessary
               things
               ,
               it
               ought
               to
               be
               considered
               ,
               whether
               in
               this
               case
               such
               a
               use
               be
               allowable
               till
               men
               be
               better
               informed
               of
               the
               nature
               of
               the
               things
               they
               do
               .
               As
               in
               the
               case
               of
               the
               Papists
               about
               Image-worship
               ,
               their
               Divines
               say
               ,
               that
               the
               Images
               are
               only
               as
               high
               teners
               of
               Devotion
               ,
               but
               the
               worship
               is
               fixed
               on
               God
               ;
               but
               we
               find
               ,
               it
               is
               quite
               otherwise
               in
               the
               general
               pract●se
               of
               people
               who
               look
               at
               nothing
               beyond
               the
               Image
               .
               So
               it
               may
               be
               ,
               bating
               the
               degrees
               of
               the
               offence
               ,
               when
               matters
               of
               indifferency
               in
               themselves
               are
               by
               the
               generality
               of
               people
               not
               looked
               on
               as
               such
               ,
               but
               used
               as
               a
               necessary
               part
               of
               divine
               Service
               .
               And
               it
               would
               be
               considered
               whether
               such
               an
               abuse
               of
               matters
               supposed
               indifferent
               being
               known
               ,
               it
               be
               not
               
                 scandalum
                 datum
              
               to
               continue
               their
               use
               without
               an
               effectual
               remedy
               for
               the
               abuse
               of
               them
               .
            
             
               Fourthly
               ,
               That
               no
               Sanctions
               be
               made
               ,
               nor
               mulcts
               or
               penalties
               be
               inflicted
               on
               such
               who
               only
               dissent
               from
               the
               use
               of
               some
               things
               whose
               lawfulnesse
               they
               at
               present
               scruple
               ,
               till
               sufficient
               time
               and
               means
               be
               used
               for
               their
               information
               of
               the
               nature
               and
               indifferency
               of
               the
               things
               ,
               that
               it
               may
               be
               seen
               whether
               it
               be
               out
               of
               wilfull
               contempt
               and
               obstinacy
               of
               spirit
               ,
               or
               only
               weaknesse
               of
               Conscience
               and
               dissatisfaction
               concerning
               the
               things
               themselves
               that
               they
               disobey
               .
               And
               if
               it
               be
               made
               evident
               to
               be
               out
               of
               contempt
               ,
               that
               only
               such
               penalties
               be
               inflicted
               as
               answers
               to
               the
               nature
               of
               the
               offence
               ;
               I
               am
               sure
               it
               is
               contrary
               to
               the
               Primitive
               practise
               ,
               and
               the
               Moderation
               then
               used
               ,
               to
               suspend
               or
               deprive
               men
               of
               their
               ministerial
               function
               for
               not
               conforming
               in
               Habits
               ,
               Gestures
               ,
               or
               the
               like
               .
               Concerning
               Habits
               ,
               
                 Walafridus
                 Strabo
              
               expresly
               tells
               us
               ,
               There
               was
               no
               
               distinction
               of
               Habits
               used
               in
               the
               Church
               in
               the
               Primitive
               times
               .
               
                 Vestes
                 sacerdotales
                 per
                 incrementa
                 ad
                 eum
                 ▪
                 qui
                 nunc
                 habetur
                 ,
              
               
               
                 aucta
                 sunt
                 ornatum
                 .
                 Nam
                 primis
                 temporibus
                 communi
                 vestimento
                 induti
                 ,
                 Missas
                 agebant
                 ,
                 sicut
                 &
                 hactenus
                 quidam
                 Orientalium
                 facere
                 perhibentur
                 .
              
               And
               therefore
               the
               
                 Concilium
                 Gangrense
              
               condemned
               
                 Eustathius
                 Sebastenus
              
               for
               making
               a
               necessity
               of
               diversity
               of
               habits
               among
               Christians
               for
               their
               profession
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               it
               being
               acknowledged
               both
               by
               
                 Salma
                 sius
              
               and
               his
               great
               Adversary
               Petavius
               ,
               that
               in
               the
               Primitive
               times
               the
               Presbyters
               did
               not
               necessarily
               wear
               any
               distinct
               habit
               from
               the
               people
               ,
               although
               the
               former
               endeavours
               to
               prove
               ,
               that
               commonly
               they
               did
               in
               Tertullians
               time
               ;
               but
               yet
               that
               not
               all
               the
               Presbyters
               ,
               nor
               they
               only
               did
               use
               a
               distinct
               habit
               ,
               viz.
               the
               
                 Pallium
                 Philosophicum
              
               ,
               but
               all
               the
               Christians
               who
               did
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Socrates
               said
               of
               
                 Sylvanus
                 Rhet●r
              
               ,
               all
               that
               were
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               among
               them
               ,
               stricter
               Professors
               of
               Christianity
               ;
               among
               which
               most
               of
               the
               Presbyters
               were
               .
               And
               Origen
               in
               Eusebius
               expresly
               speaks
               of
               Heraclas
               a
               Presbyter
               of
               Alexandria
               ,
               that
               for
               a
               long
               time
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               he
               used
               only
               the
               common
               Garment
               belonging
               to
               Christians
               ,
               and
               put
               on
               the
               
                 Pallium
                 Philosophicum
              
               for
               the
               study
               of
               the
               Grecian
               Learning
               ,
               after
               that
               Christianity
               began
               to
               lose
               in
               height
               what
               it
               got
               in
               breadth
               :
               instead
               of
               the
               former
               simplicity
               of
               their
               garments
               as
               well
               as
               manners
               ,
               and
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               came
               in
               the
               use
               of
               the
               
                 byrri
                 ,
                 Penulae
                 Dalmaticae
              
               ,
               and
               so
               daily
               increasing
               ,
               as
               Strabo
               saith
               .
               I
               say
               not
               this
               in
               the
               least
               to
               condemn
               any
               distinction
               of
               habit
               for
               meer
               decency
               and
               order
               ,
               but
               to
               shew
               it
               was
               not
               the
               custome
               of
               the
               Primitive
               times
               to
               impose
               any
               necessity
               of
               these
               things
               upon
               men
               ,
               nor
               to
               censure
               them
               for
               bare
               disuse
               of
               them
               .
               He
               must
               be
               a
               great
               stranger
               in
               the
               Primitive
               Church
               that
               takes
               not
               notice
               of
               the
               great
               diversity
               of
               Rites
               and
               Customs
               used
               in
               particular
               Churches
               ,
               without
               any
               censuring
               those
               who
               differed
               from
               them
               ;
               or
               if
               any
               by
               inconsiderate
               zeal
               did
               proceed
               so
               far
               ,
               how
               ill
               it
               was
               resented
               by
               other
               Christians
               .
               As
               Victor's
               excommunicating
               the
               Quarto-decimani
               ,
               for
               which
               he
               
               is
               so
               sharply
               reproved
               by
               Irenaeus
               ,
               who
               tells
               him
               ,
               that
               the
               Primitive
               Christians
               who
               differed
               in
               such
               things
               ,
               did
               not
               use
               to
               abstain
               from
               one
               anothers
               communion
               for
               them
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               as
               Socrates
               tells
               us
               ;
               
                 Those
                 that
                 agree
                 in
                 the
                 same
                 Faith
                 ,
                 may
                 differ
                 among
                 themselves
                 in
                 their
                 Rites
                 and
                 Customs
                 ,
              
               as
               he
               largely
               shews
               in
               a
               
               whole
               Chapter
               to
               that
               purpose
               ;
               as
               ,
               in
               the
               observation
               of
               Easter
               ,
               some
               on
               the
               fourteenth
               day
               of
               April
               ,
               others
               only
               upon
               the
               Lords
               Day
               ,
               but
               some
               of
               the
               more
               Eastern
               Churches
               differed
               from
               both
               .
               In
               their
               Fasts
               ,
               some
               observed
               Lent
               but
               for
               one
               day
               ,
               some
               two
               ,
               some
               three
               weeks
               ,
               some
               six
               weeks
               ,
               other
               seven
               :
               and
               in
               their
               Fasts
               some
               abstained
               from
               all
               kind
               of
               living
               creatures
               ,
               others
               only
               from
               fresh
               ,
               eating
               fish
               ,
               and
               others
               ●oul
               :
               others
               abstained
               from
               fruit
               and
               eggs
               :
               others
               eat
               only
               dry
               bread
               ,
               others
               not
               that
               neither
               .
               And
               so
               for
               their
               publick
               Assemblies
               ;
               Some
               communicating
               every
               Lords
               day
               ,
               others
               not
               .
               The
               Church
               of
               Alexandria
               had
               its
               publick
               Meetings
               and
               Sermons
               every
               fourth
               day
               of
               the
               week
               ,
               as
               he
               tells
               us
               .
               The
               same
               Church
               made
               the
               publick
               Readers
               and
               Interpreters
               ,
               either
               of
               the
               Catechumeni
               ,
               or
               of
               the
               baptized
               ,
               differing
               therein
               from
               all
               other
               Churches
               .
               Several
               Customes
               were
               used
               about
               Digamy
               ,
               and
               the
               Marriage
               of
               Ministers
               in
               several
               Churches
               .
               So
               about
               the
               time
               of
               Baptism
               ,
               some
               having
               only
               one
               set
               time
               in
               the
               year
               for
               it
               ,
               as
               at
               Easter
               in
               T●h●ssaly
               ;
               others
               two
               ,
               Easter
               ,
               and
               
                 Dominica
                 in
                 Albis
              
               ,
               so
               call'd
               from
               the
               white
               garments
               of
               the
               baptized
               .
               Some
               Churches
               in
               Baptism
               used
               three
               dippings
               ,
               others
               only
               one
               .
               Great
               differences
               about
               the
               time
               of
               their
               being
               Catechumeni
               ,
               in
               some
               places
               longer
               ,
               in
               others
               a
               shorter
               time
               .
               So
               about
               the
               Excommunicate
               ,
               and
               degrees
               of
               penance
               (
               as
               they
               are
               call'd
               )
               their
               
                 Flentes
                 ,
                 audientes
                 ,
                 succumbentes
                 ,
                 consistentes
                 ,
              
               the
               
                 Communio
                 peregrinae
              
               ,
               the
               several
               Chrismes
               
                 in
                 vertice
                 ,
                 in
                 pectore
              
               ,
               in
               some
               places
               at
               Baptism
               ,
               in
               some
               after
               .
               So
               for
               placing
               the
               Altar
               (
               as
               they
               Metaphorically
               called
               the
               Communion
               Table
               )
               it
               was
               not
               constantly
               towards
               the
               East
               ;
               for
               Socrates
               affirms
               ,
               that
               
               in
               the
               great
               Church
               at
               Antiochia
               ,
               it
               stood
               to
               the
               West
               end
               of
               the
               Church
               ;
               and
               therefore
               it
               had
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               different
               
               positure
               from
               other
               Churches
               .
               And
               Eusebius
               saith
               out
               of
               the
               Panegyrist
               ,
               that
               in
               the
               New
               Church
               built
               by
               Paulinus
               at
               Tyre
               ,
               the
               Altar
               stood
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 in
                 the
                 middle
              
               .
               These
               things
               may
               suffice
               for
               a
               taste
               at
               present
               ,
               of
               which
               more
               largely
               elsewhere
               (
               God
               willing
               )
               in
               due
               time
               .
               We
               see
               the
               Primitive
               Christians
               did
               not
               make
               so
               much
               of
               any
               Uniformity
               in
               Rites
               and
               Ceremonies
               ;
               nay
               I
               scarce
               think
               any
               Churches
               in
               the
               Primitive
               times
               can
               be
               produced
               ,
               that
               did
               exactly
               in
               all
               things
               observe
               the
               same
               customes
               :
               Which
               might
               especially
               be
               an
               
               argument
               of
               moderation
               in
               all
               ,
               as
               to
               these
               things
               ,
               but
               especially
               in
               pretended
               Admirers
               of
               the
               Primitive
               Church
               .
               I
               conclude
               with
               a
               known
               saying
               of
               
                 Austin
                 ,
                 Indignum
                 est
                 ut
                 propter
                 ea
                 quae
                 nos
                 Deo
                 neque
                 digniores
                 ,
                 neque
                 indigniores
                 possunt
                 facere
                 ,
                 alii
                 alios
                 vel
                 condemnemus
                 ,
                 vel
                 judicemus
                 .
                 It
                 is
                 an
                 unworthy
                 thing
                 for
                 Christians
                 to
                 condemn
                 and
                 judge
                 one
                 another
                 for
                 those
                 things
                 which
                 do
                 not
                 further
                 us
                 at
                 all
                 in
                 our
                 way
                 to
                 Heaven
                 .
              
            
             
               Lastly
               ,
               That
               Religion
               be
               not
               clogg'd
               with
               Ceremonies
               .
               They
               when
               multiplied
               too
               much
               ,
               if
               lawful
               ,
               yet
               strangely
               eat
               out
               the
               heart
               ,
               heat
               ,
               life
               ,
               vigour
               of
               Christianity
               .
               Christian
               Religion
               is
               a
               plain
               ,
               simple
               ,
               easie
               thing
               .
               Christ
               commends
               his
               Yoke
               to
               us
               by
               the
               easiness
               of
               it
               ,
               and
               his
               burden
               by
               the
               lightness
               of
               it
               .
               It
               was
               an
               excellent
               testimony
               which
               
                 Amm.
                 Marcellinus
              
               a
               Heathen
               gave
               to
               Christianity
               ,
               when
               speaking
               of
               
                 Constantius
                 ,
                 Religionem
                 Christianam
                 rem
                 absolutam
                 &
                 simplicem
                 a●●li
                 superstitione
                 confudit
                 ,
                 That
                 he
                 spoiled
                 the
                 beauty
                 of
                 Christianity
                 ,
                 by
                 musting
                 it
                 up
                 in
                 Superstitious
                 observations
                 .
              
               And
               it
               is
               as
               true
               which
               Erasmus
               said
               in
               answer
               
               to
               the
               Sorbonists
               ,
               
                 Quò
                 magis
                 in
                 corporalibus
                 ceremoniis
                 haeremus
                 ,
                 hoc
                 magis
                 vergimus
                 ad
                 Iudaismum
                 .
                 External
                 Ceremonies
                 teach
                 us
                 backward
                 ,
                 and
                 bring
                 us
                 back
                 from
                 Christ
                 to
                 Moses
              
               ;
               which
               is
               fully
               proved
               as
               to
               the
               Papists
               ,
               by
               our
               Learned
               Rainolds
               and
               Mr.
               
                 De
                 Croy
              
               :
               But
               we
               need
               no
               further
               Evidence
               
               then
               a
               bare
               perusal
               of
               
                 Durandus
                 Mimatensis
              
               his
               
                 Rationale
                 Divinorum
                 officiorum
              
               .
               By
               Ceremonies
               ,
               I
               mean
               not
               here
               matters
               of
               meer
               decency
               and
               order
               ,
               for
               order
               sake
               ;
               which
               doubtless
               are
               lawful
               (
               if
               the
               measure
               of
               that
               order
               be
               not
               the
               pomp
               and
               glory
               of
               the
               world
               ,
               but
               the
               gravity
               ,
               composure
               ,
               sobriety
               ,
               which
               becomes
               Christianity
               )
               for
               when
               the
               Jews
               were
               the
               most
               strictly
               tyed
               up
               by
               a
               Ceremonial
               Law
               ,
               they
               did
               introduce
               many
               things
               upon
               the
               account
               of
               order
               and
               decency
               :
               ás
               the
               building
               Synagogues
               ,
               their
               hours
               of
               Prayer
               ,
               their
               Parashoth
               and
               Haphtaroth
               ,
               the
               Sections
               of
               the
               Law
               and
               Prophets
               ;
               the
               continuation
               of
               the
               Passover
               fourteen
               days
               by
               Hezekiah
               ,
               when
               the
               Law
               required
               but
               seven
               :
               the
               Feast
               of
               Purim
               by
               Esther
               and
               Mordecai
               :
               the
               Fasts
               of
               the
               4.
               5.
               10
               moneth
               under
               the
               Captivity
               ;
               the
               Feast
               of
               Dedication
               by
               the
               Maccabees
               .
               The
               use
               of
               Baptism
               in
               Proselyting
               ,
               washing
               the
               feet
               before
               the
               Passeover
               ,
               imitated
               and
               practised
               by
               our
               Saviour
               :
               So
               that
               
               matters
               of
               Order
               and
               Decency
               are
               allowable
               and
               fitting
               ;
               but
               Ceremonies
               properly
               taken
               for
               actions
               significative
               ,
               and
               therefore
               appointed
               because
               significative
               ,
               their
               lawfulness
               may
               with
               better
               ground
               be
               scrupled
               .
               Or
               ,
               taking
               Ceremony
               ,
               in
               Bellarmines
               description
               of
               it
               ,
               to
               be
               
                 actio
                 externa
                 ,
                 quae
              
               
               
                 non
                 aliunde
                 est
                 bona
                 &
                 laudabilis
                 ,
                 nisi
                 quia
                 fit
                 ad
                 Deum
                 colendum
                 :
              
               And
               in
               this
               sense
               it
               will
               be
               hard
               to
               manifest
               any
               thing
               to
               be
               lawful
               ,
               but
               what
               is
               founded
               upon
               a
               Divine
               Precept
               ;
               if
               it
               be
               not
               a
               matter
               of
               Order
               ,
               and
               so
               no
               Ceremony
               .
               And
               as
               for
               significative
               Ceremonies
               ,
               concerning
               matter
               of
               Doctrine
               or
               Fact
               ,
               a
               learned
               Dr.
               puts
               us
               in
               mind
               of
               the
               old
               Rule
               ,
               
               that
               they
               be
               
                 paucae
                 &
                 salubres
              
               ,
               and
               the
               fewer
               ,
               the
               more
               wholesome
               :
               for
               ,
               as
               he
               observes
               from
               Aristotle
               in
               Insect●le
               Animals
               ,
               the
               want
               of
               blood
               was
               the
               cause
               they
               run
               out
               into
               so
               many
               legs
               .
               I
               shall
               conclude
               this
               whole
               Discourse
               with
               another
               Speech
               of
               S.
               Austin
               ,
               very
               pertinen●
               to
               our
               present
               purpose
               .
               
               
                 Omnia
                 itaque
                 talia
                 quae
                 neque
                 sanctarum
                 Scripturarum
                 autoritatibus
                 continentur
                 ,
                 nec
                 in
                 Con●iliis
                 Episcoporum
                 statuta
                 inveniuntur
                 ,
                 nec
                 consuetudine
                 universae
                 Ecclesiae
                 roborata
                 sunt
                 ,
                 sed
                 diversorum
                 locorum
                 diversis
                 moribus
                 innumerabiliter
                 variantur
                 ,
                 ita
                 ut
                 vix
                 aut
                 omnino
                 nunquam
                 inveniri
                 possint
                 causae
                 ,
                 quas
                 in
                 eis
                 instituendis
                 secuti
                 sunt
                 homines
                 ,
                 ubi
                 facultas
                 tribuitur
                 ,
                 sine
                 ulla
                 dubitatione
                 resecanda
                 existimo
                 .
                 All
                 such
                 things
                 which
                 are
                 neither
                 founded
                 on
                 the
                 authority
                 of
                 the
                 Scriptures
                 ,
                 nor
                 determined
                 by
                 General
                 Councils
              
               (
               for
               so
               he
               must
               be
               understood
               )
               
                 nor
                 practised
                 by
                 the
                 Catholick
                 Church
                 ,
                 but
                 vary
                 according
                 to
                 the
                 customes
                 of
                 places
                 ,
                 of
                 which
                 no
                 rational
                 account
                 can
                 be
                 given
                 ;
                 ●ssoon
                 as
                 men
                 have
                 power
                 to
                 do
                 it
                 ,
                 I
                 judge
                 them
                 to
                 be
                 cut
                 off
                 without
                 any
                 scruple
                 :
              
               For
               which
               definitive
               sentence
               of
               his
               ,
               he
               gives
               this
               most
               sufficient
               Reason
               ;
               
                 Quamvis
                 enim
                 neque
                 hoc
                 inveniri
                 possit
                 ,
                 quomodo
                 contra
                 fidem
                 sint
                 ;
                 ipsam
                 tamen
                 religionem
                 (
                 quam
                 paucissimis
                 &
                 manifestissimis
                 celebrationem
                 sacramentis
                 misericordia
                 .
                 Dei
                 liberam
                 esse
                 voluit
                 )
                 servilibus
                 oneribus
                 premunt
                 ,
                 ut
                 tolerabilior
                 sit
                 conditio
                 .
                 Iudaeorum
                 ,
                 qui
                 etiamsi
                 tempus
                 libertatis
                 non
                 agnoverint
                 ,
                 legalibus
                 tamen
                 sarcinis
                 ,
                 non
                 humanis
                 praesumptionibus
                 subjiciuntur
                 :
                 For
                 although
                 we
                 cannot
                 positively
                 say
                 ,
                 how
                 such
                 things
                 as
                 these
                 do
                 manifestly
                 i●●pugn
                 our
                 Faith
                 ,
                 yet
                 in
                 that
                 they
                 load
                 our
                 Religion
                 with
                 such
                 servile
                 burdens
                 ,
                 (
                 which
                 the
                 mercy
                 of
                 God
                 hath
                 left
                 free
                 for
                 all
                 other
                 observations
                 ,
                 but
              
               
               
                 the
                 celebration
                 of
                 some
                 few
                 and
                 most
                 clear
                 Sacraments
                 )
                 that
                 they
                 make
                 our
                 condition
                 worse
                 then
                 that
                 of
                 the
                 Iews
                 ;
                 for
                 they
                 ,
                 although
                 strangers
                 to
                 Gospel
                 Liberty
                 ,
                 had
                 no
                 burdens
                 charged
                 upon
                 them
                 by
                 the
                 Constitutions
                 of
                 men
                 ,
                 but
                 only
                 by
                 the
                 Law
                 and
                 Commands
                 of
                 God
                 :
              
               Which
               Sentence
               and
               Reason
               of
               his
               ,
               I
               leave
               to
               the
               most
               Impartial
               Judgement
               of
               every
               true
               sober
               ▪
               minded
               Christian.
               And
               thus
               I
               am
               at
               last
               come
               through
               this
               Field
               of
               Thorns
               and
               Thistles
               ;
               I
               hope
               now
               to
               find
               my
               way
               more
               plain
               and
               easie
               .
               So
               much
               for
               the
               fourth
               Hypothesis
               .
               The
               two
               next
               will
               be
               discharged
               with
               lesser
               trouble
               .
            
             
               Hypoth
               .
               5.
               
               
                 What
                 is
                 left
                 undetermined
                 both
                 by
                 Divine
                 Positive
              
               
               
                 Laws
                 ,
                 and
                 by
                 Principles
                 deduced
                 from
                 the
                 Natural
                 Law
                 ,
                 if
                 it
                 be
                 determined
                 by
                 lawful
                 Authority
                 in
                 the
                 Church
                 of
                 God
                 ,
                 doth
                 bind
                 the
                 Conscience
                 of
                 those
                 who
                 are
                 subject
                 to
                 that
                 Authority
                 ,
                 to
                 Obedience
                 to
                 those
                 Determinations
                 .
              
               I
               here
               suppose
               ,
               that
               the
               matter
               of
               the
               Law
               be
               something
               not
               predetermined
               ▪
               either
               by
               the
               Law
               of
               Nature
               ,
               or
               Divine
               Positive
               Law●
               ;
               for
               against
               either
               of
               these
               no
               Humane
               Law
               can
               bind
               the
               Conscience
               :
               For
               if
               there
               be
               any
               moral
               evil
               in
               the
               thing
               Commanded
               ,
               we
               are
               bound
               to
               obey
               God
               rather
               than
               men
               ;
               in
               which
               case
               ,
               we
               do
               not
               formally
               and
               directly
               disobey
               the
               Magistrate
               ,
               but
               we
               chuse
               to
               obey
               God
               before
               him
               .
               And
               ,
               as
               we
               have
               already
               observed
               ,
               a
               former
               Obligation
               from
               God
               or
               Nature
               destroys
               a
               latter
               ;
               because
               God
               hath
               a
               greater
               Power
               and
               Authority
               over
               mens
               Consciences
               ,
               then
               any
               Humane
               Authority
               can
               have
               :
               And
               my
               Obedience
               to
               the
               Magistrate
               being
               founded
               upon
               a
               Divine
               Law
               ,
               it
               must
               be
               supposed
               my
               duty
               to
               obey
               him
               first
               ,
               by
               virtue
               of
               whose
               Authority
               I
               obey
               another
               ;
               then
               ,
               the
               other
               whom
               I
               obey
               ,
               because
               the
               former
               hath
               commanded
               me
               .
               If
               I
               am
               bound
               to
               obey
               an
               Inferiour
               Magistrate
               ,
               because
               the
               Supreme
               requires
               it
               ;
               if
               the
               Inferiour
               command
               me
               any
               thing
               contrary
               to
               the
               Will
               and
               Law
               of
               the
               Supreme
               ,
               I
               am
               not
               bound
               to
               obey
               him
               in
               it
               ,
               because
               both
               the
               derives
               his
               Power
               of
               Commanding
               ,
               and
               I
               my
               Obligation
               to
               Obedience
               ,
               from
               the
               Authority
               of
               the
               Supreme
               ,
               which
               must
               be
               supposed
               to
               do
               nothing
               against
               it self
               .
               So
               it
               is
               between
               God
               and
               the
               Supreme
               Magistrate
               ;
               
                 By
                 him
                 Kings
                 reign
              
               ;
               God
               when
               he
               gives
               them
               a
               Legislative
               Power
               ,
               doth
               it
               
                 cumulativè
                 non
                 privativè
              
               ,
               not
               so
               as
               to
               deprive
               himself
               of
               it
               ,
               nor
               his
               own
               Laws
               of
               a
               binding
               force
               against
               his
               ;
               So
               that
               no
               
               Law
               of
               a
               Magistrate
               can
               in
               reason
               bind
               against
               a
               Positive
               Law
               of
               God.
               But
               what
               is
               enacted
               by
               a
               Lawful
               Magistrate
               ,
               in
               things
               left
               undetermined
               by
               Gods
               Laws
               ,
               doth
               even
               by
               virtue
               of
               them
               bind
               men
               to
               Obedience
               ,
               which
               require
               Subjection
               to
               the
               
               Higher
               Powers
               
                 for
                 Conscience
                 sake
              
               .
               So
               that
               whatsoever
               is
               left
               indifferent
               ,
               Obedience
               to
               the
               Magistrate
               in
               things
               indifferent
               is
               not
               :
               And
               if
               we
               are
               not
               bound
               to
               obey
               in
               things
               undetermin'd
               by
               the
               Word
               ,
               I
               would
               ●ain
               know
               wherein
               we
               are
               bound
               to
               obey
               them
               ?
               or
               what
               distinct
               Power
               of
               Obligation
               belongs
               to
               the
               Authority
               the
               Magistrate
               hath
               over
               men
               ?
               For
               all
               other
               things
               we
               are
               bound
               to
               already
               by
               former
               Laws
               ;
               therefore
               either
               there
               must
               be
               a
               distinct
               Authority
               without
               Power
               to
               oblige
               ,
               or
               else
               we
               are
               effectually
               bound
               to
               whatsoever
               the
               Magistrate
               doth
               determine
               in
               lawful
               things
               .
               And
               if
               it
               be
               so
               in
               general
               ,
               it
               must
               be
               so
               as
               to
               all
               particulars
               contained
               in
               that
               general
               ,
               and
               so
               in
               reference
               to
               matters
               of
               the
               Church
               ,
               unless
               we
               suppose
               all
               things
               concerning
               it
               to
               be
               already
               determined
               in
               Scripture
               :
               which
               is
               the
               thing
               in
               Question
               ,
               and
               shall
               be
               largely
               discussed
               in
               its
               due
               place
               .
            
             
               Sixthly
               .
               Hypoth
               .
               6.
               
               
                 Things
                 undetermined
                 by
                 the
                 Divine
              
               
               
                 Law
                 ,
                 Natural
                 and
                 Positive
                 ,
                 and
                 actually
                 determined
                 by
                 lawful
                 Authority
                 ,
                 are
                 not
                 thereby
                 made
                 unalterable
                 ,
                 but
                 may
                 be
                 revoked
                 ,
                 limited
                 ,
                 and
                 changed
                 ,
                 according
                 to
                 the
                 different
                 ages
                 ,
                 tempers
                 ,
                 inclinations
                 of
                 men
                 ,
                 by
                 the
                 same
                 Power
                 which
                 did
                 determine
                 them
                 .
              
               All
               Humane
               Constitutions
               are
               reversible
               by
               the
               same
               Power
               which
               made
               them
               :
               For
               the
               Obligation
               of
               them
               ,
               not
               arising
               from
               the
               matter
               of
               them
               ,
               but
               from
               the
               Authority
               of
               the
               Person
               binding
               ,
               are
               consequently
               alterable
               ,
               as
               shall
               be
               judged
               by
               that
               Power
               most
               sutable
               to
               the
               ends
               of
               its
               first
               promulgation
               .
               Things
               may
               so
               much
               alter
               ,
               and
               times
               change
               ,
               that
               what
               was
               a
               likely
               way
               to
               keep
               men
               in
               Unity
               and
               Obedience
               at
               one
               time
               ,
               may
               only
               inrage
               them
               at
               another
               :
               The
               same
               Physick
               which
               may
               at
               one
               time
               cure
               ,
               may
               at
               another
               only
               inrage
               the
               distemper
               more
               .
               As
               therefore
               the
               Skill
               of
               a
               Physitian
               lies
               most
               in
               the
               application
               of
               Physick
               to
               the
               several
               tempers
               of
               his
               Patients
               :
               So
               a
               wise
               Magistrate
               ,
               who
               is
               ,
               as
               Nicias
               said
               in
               
                 Thucydides
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 The
                 Physitian
                 to
                 cure
                 the
              
               
               
                 distempers
                 of
                 the
                 body
                 Politick
              
               ;
               and
               considers
               (
               as
               Spartian
               tells
               us
               Adrian
               used
               to
               say
               in
               the
               Senate
               ,
               
                 Ita
                 se
                 Rempub.
                 gesturum
              
               ,
               
               
                 ut
                 sciret
                 populirem
                 esse
                 ,
                 non
                 propriam
              
               )
               that
               the
               Peoples
               Interest
               is
               the
               main
               care
               of
               the
               Prince
               ,
               will
               see
               a
               necessity
               of
               altering
               ,
               reforming
               ,
               varying
               many
               Humane
               Constitutions
               ,
               according
               as
               they
               shall
               tend
               most
               to
               the
               ends
               of
               Government
               ,
               either
               in
               Church
               or
               State.
               Thence
               it
               is
               said
               of
               the
               several
               Laws
               of
               Nature
               ,
               Divine
               ,
               and
               Humane
               ;
               that
               
                 Lex
                 naturae
                 potest
                 poni
                 ,
                 sed
                 non
                 deponi
                 ,
                 Lex
                 divina
                 nec
                 poni
                 nec
                 deponi
                 ,
                 Lex
                 humana
                 &
                 poni
                 &
                 deponi
                 .
                 The
                 Law
                 of
                 Nature
                 may
                 be
                 laid
                 down
              
               (
               as
               in
               case
               of
               Marriage
               with
               Sisters
               in
               the
               beginning
               of
               the
               world
               )
               
                 but
                 not
                 laid
                 aside
                 ;
                 the
                 Law
                 of
                 God
                 can
                 neither
                 be
                 laid
                 down
                 ,
                 nor
                 laid
                 aside
                 ;
                 but
                 Humane
                 Laws
                 ,
                 both
                 may
                 be
                 laid
                 down
                 ,
                 and
                 laid
                 aside
                 .
              
               Indeed
               ,
               the
               Laws
               of
               the
               Medes
               and
               Persians
               ,
               are
               said
               to
               be
               unalterable
               ,
               but
               (
               if
               it
               be
               meant
               in
               the
               sense
               it
               is
               commonly
               
               understood
               in
               )
               yet
               that
               very
               Law
               which
               made
               them
               unalterable
               (
               for
               they
               were
               not
               so
               of
               their
               own
               Nature
               )
               was
               an
               alterable
               Law
               ,
               and
               so
               was
               whatever
               did
               depend
               upon
               it
               .
               I
               conclude
               then
               ,
               whatever
               is
               the
               subject
               of
               Humane
               Determination
               ,
               may
               lawfully
               be
               alter'd
               and
               changed
               ,
               according
               to
               the
               wisdome
               and
               prudence
               of
               those
               in
               whose
               hands
               the
               care
               of
               the
               Publick
               is
               .
               Thus
               then
               ,
               as
               those
               things
               which
               are
               either
               of
               Natural
               or
               Christian
               Liberty
               ,
               are
               subjected
               to
               Humane
               Laws
               and
               restraints
               ,
               so
               those
               Laws
               are
               not
               irreversible
               ;
               but
               if
               the
               Fences
               be
               thrown
               down
               by
               the
               same
               Authority
               which
               set
               them
               up
               ,
               whatever
               was
               thereby
               inclosed
               ,
               returns
               to
               the
               Community
               of
               Natural
               Right
               again
               .
               So
               much
               for
               these
               Hypotheses
               ,
               which
               I
               have
               been
               the
               longer
               in
               explaining
               and
               establishing
               ,
               because
               of
               the
               great
               influence
               they
               may
               have
               upon
               our
               present
               Peace
               ,
               and
               the
               neer
               concernment
               they
               have
               to
               this
               whole
               Discourse
               ,
               the
               whole
               Fabrick
               of
               which
               is
               erected
               upon
               these
               Foundations
               .
            
          
           
             
             
               CHAP.
               III.
               
            
             
               
                 How
                 far
                 Church
                 Government
                 is
                 founded
                 upon
                 the
                 Law
                 of
                 Nature
                 .
                 Two
                 things
                 in
                 it
                 founded
                 thereon
                 .
                 1.
                 
                 That
                 there
                 must
                 be
                 a
                 Society
                 of
                 men
                 for
                 the
                 Worship
                 of
                 God.
                 2.
                 
                 That
                 this
                 Society
                 be
                 governed
                 in
                 the
                 most
                 convenient
                 manner
                 .
                 A
                 Society
                 for
                 Worship
                 manifested
                 ,
                 Gen.
                 4.
                 26.
                 considered
                 .
                 The
                 Sons
                 of
                 God
                 ,
                 and
                 the
                 Sons
                 of
                 Men
                 ,
                 who
                 ?
                 Societies
                 for
                 Worship
                 among
                 Heathens
                 evidenced
                 by
                 three
                 things
                 .
                 1.
                 
                 Solemnity
                 of
                 Sacrifices
                 ;
                 Sacrificing
                 how
                 far
                 Natural
                 ;
                 the
                 antiquity
                 of
                 the
                 Feast
                 of
                 first-fruits
                 ,
                 largely
                 discovered
                 .
                 2.
                 
                 The
                 Original
                 of
                 Festivals
                 for
                 the
                 Honour
                 of
                 their
                 Deities
                 .
                 3.
                 
                 The
                 Secrecy
                 and
                 Solemnity
                 of
                 their
                 Mysteries
                 .
                 This
                 further
                 proved
                 from
                 Mans
                 Sociable
                 Nature
                 ,
                 the
                 improvement
                 of
                 it
                 by
                 Religion
                 ,
                 the
                 Honor
                 redounding
                 to
                 God
                 by
                 such
                 a
                 Society
                 for
                 his
                 Worship
                 .
              
            
             
               HAving
               now
               laid
               our
               Foundation
               ,
               we
               proceed
               to
               raise
               
               a
               superstructure
               upon
               it
               .
               And
               we
               now
               come
               closely
               to
               inquire
               how
               far
               Government
               in
               the
               Church
               is
               founded
               upon
               an
               unalterable
               Divine
               Right
               ?
               That
               we
               have
               found
               to
               be
               built
               upon
               a
               double
               Foundation
               ,
               
                 the
                 Dictates
                 of
                 the
                 Law
                 of
                 Nature
                 ,
                 and
                 Divine
                 Positive
                 Laws
                 .
              
               We
               shall
               impartially
               inquire
               into
               both
               of
               them
               ,
               and
               see
               how
               far
               Church-Government
               is
               setled
               upon
               either
               of
               these
               two
               .
               I
               begin
               then
               with
               the
               Law
               of
               Nature
               .
               Two
               general
               things
               ,
               I
               conceive
               ,
               are
               of
               an
               unalterable
               Divine
               Right
               in
               reference
               to
               this
               :
               First
               ,
               
                 That
                 there
                 be
                 a
                 Society
                 and
                 joyning
                 together
                 of
                 men
                 for
                 the
                 Worship
                 of
                 God
                 :
              
               Secondly
               ,
               
                 That
                 this
                 Society
                 be
                 governed
                 ,
                 preserved
                 ,
                 and
                 maintained
                 in
                 a
                 most
                 convenient
                 manner
                 .
                 First
                 ,
              
               That
               there
               must
               be
               a
               Society
               of
               men
               joyning
               together
               for
               the
               Worship
               of
               God.
               For
               the
               Dictate
               of
               Nature
               being
               common
               to
               all
               ,
               that
               God
               must
               be
               served
               ,
               Nature
               requires
               some
               kind
               of
               Mutual
               Society
               for
               the
               joynt
               performance
               of
               their
               common
               duties
               .
               An
               Evidence
               of
               which
               Dictate
               of
               Nature
               ,
               appears
               in
               the
               first
               mention
               we
               find
               of
               any
               Publick
               Society
               ;
               so
               that
               a
               Society
               for
               Religious
               Worship
               was
               as
               ancient
               as
               the
               first
               Civil
               Societies
               we
               have
               any
               Records
               of
               .
               Nay
               ,
               the
               very
               first
               Publick
               Society
               we
               read
               of
               ,
               was
               gathered
               upon
               
               this
               account
               .
               For
               we
               read
               in
               the
               early
               days
               of
               the
               world
               that
               the
               Charter
               for
               this
               Society
               was
               soon
               made
               use
               of
               ,
               Gen.
               4.
               26.
               
               
                 In
                 the
                 days
                 of
              
               Enosh
               
                 men
                 began
                 to
                 call
                 upon
                 the
                 Name
                 of
                 the
                 Lord.
              
               Now
               Enosh
               was
               Seths
               Son
               ,
               whom
               Adam
               had
               given
               to
               him
               in
               the
               place
               of
               Abel
               ;
               and
               assoon
               as
               the
               number
               of
               men
               did
               increase
               ,
               that
               men
               grew
               into
               Societies
               ,
               they
               then
               had
               their
               publike
               societies
               for
               Gods
               Worship
               .
               For
               we
               cannot
               understand
               that
               place
               absolutely
               ,
               as
               though
               God
               had
               not
               been
               called
               on
               before
               ,
               but
               now
               he
               was
               called
               on
               more
               signally
               and
               solemnly
               ;
               when
               men
               were
               increased
               that
               they
               began
               to
               imbody
               themselves
               into
               Societies
               ,
               
                 Coepit
                 congregare
                 populum
                 ad
                 tractandum
                 simul
                 Dei
                 cu●tum
                 ,
              
               saith
               
                 Pererius
                 .
                 Tunc
                 coeptum
                 est
                 populariter
                 coli
                 Deus
                 ,
                 Mariana
                 .
                 Invocare
                 ,
              
               i.
               e.
               
                 palam
                 colere
                 ,
                 Emanuel
                 Sa.
              
               relating
               all
               to
               the
               publike
               societies
               being
               then
               gathered
               for
               the
               worship
               of
               the
               true
               God.
               From
               which
               time
               in
               all
               probability
               did
               commence
               that
               Title
               of
               those
               who
               joyned
               in
               those
               societies
               that
               they
               were
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 The
                 sons
                 of
                 God
              
               which
               we
               read
               of
               soon
               after
               .
               Gen.
               6.
               2.
               as
               they
               are
               distinguished
               from
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               sons
               of
               men
               :
               which
               Titles
               as
               I
               am
               far
               from
               understanding
               in
               the
               sense
               of
               the
               Fathers
               taking
               them
               for
               the
               Angels
               ,
               (
               which
               in
               likely-hood
               they
               took
               from
               that
               supposititious
               piece
               going
               under
               the
               name
               of
               Enochs
               Prophesie
               )
               ;
               so
               I
               cannot
               understand
               them
               as
               commonly
               they
               are
               taken
               ,
               for
               meer
               discretive
               Titles
               of
               the
               posterity
               of
               Seth
               and
               Cain
               ;
               as
               though
               all
               that
               came
               of
               Seth
               were
               the
               Sons
               of
               God
               ,
               and
               all
               of
               Cain
               were
               the
               sons
               of
               men
               .
               For
               as
               there
               certainly
               were
               many
               bad
               of
               Seths
               Posterity
               ,
               because
               the
               flood
               destroyed
               all
               of
               them
               ,
               Noah
               only
               and
               his
               Family
               excepted
               :
               so
               there
               might
               be
               some
               good
               of
               the
               other
               ,
               vice
               being
               no
               more
               enta●ld
               then
               vertue
               is
               ;
               and
               Jewels
               may
               sometimes
               lye
               in
               a
               heap
               of
               dung
               :
               and
               so
               this
               name
               of
               the
               sons
               of
               God
               might
               be
               appropriated
               to
               those
               who
               joyned
               themselves
               to
               those
               Societies
               for
               Gods
               worship
               .
               In
               which
               sense
               some
               understand
               the
               very
               words
               of
               the
               Text
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 then
                 began
                 men
                 to
                 be
                 called
                 by
                 the
              
               
               
                 Name
                 of
                 the
                 Lord
              
               :
               which
               I
               suppose
               is
               the
               sense
               of
               Aquila
               who
               thus
               renders
               the
               place
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               although
               it
               be
               brought
               by
               
                 Dionys.
                 Vossius
              
               to
               justifie
               the
               former
               interpretation
               of
               the
               words
               .
               This
               sense
               ,
               if
               the
               construction
               
               of
               the
               words
               will
               bear
               it
               (
               which
               Drusius
               questions
               ,
               but
               others
               
               are
               much
               for
               it
               ,
               and
               Theodoret
               ,
               The
               French
               ,
               and
               Piscator
               so
               render
               it
               )
               seems
               most
               genuine
               and
               natural
               ;
               and
               not
               at
               all
               impugning
               what
               I
               have
               formerly
               gathered
               from
               the
               words
               ,
               but
               implying
               it
               ;
               For
               this
               distinction
               of
               Names
               and
               Titles
               did
               argue
               a
               distinction
               of
               Societies
               among
               them
               .
               I
               am
               not
               ignorant
               that
               the
               generality
               of
               Jewish
               Expositors
               and
               many
               of
               their
               followers
               ,
               do
               carry
               the
               sense
               of
               the
               words
               quite
               another
               way
               ,
               from
               the
               ambiguity
               of
               the
               signification
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               
               may
               be
               interpreted
               as
               well
               to
               Prophane
               as
               Begin
               ,
               and
               so
               they
               read
               it
               ,
               
                 tunc
                 prophanatum
                 est
                 ad
                 invocandum
                 nomen
                 Domini
                 ,
              
               Then
               men
               prophaned
               the
               Name
               of
               the
               Lord
               :
               And
               accordingly
               Maimonides
               begins
               Idolatry
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 from
                 the
                 dayes
                 of
              
               Enosh
               .
               But
               the
               words
               will
               scarce
               bear
               this
               construction
               ,
               as
               Vossius
               upon
               him
               observes
               ;
               and
               besides
               ,
               there
               is
               no
               mention
               at
               all
               of
               the
               name
               of
               any
               false
               Gods
               ,
               but
               only
               of
               the
               true
               one
               .
               So
               much
               then
               for
               the
               first
               originall
               of
               this
               Society
               for
               Religion
               ,
               which
               we
               see
               began
               assoon
               as
               there
               was
               matter
               for
               a
               Society
               to
               be
               gathered
               up
               of
               .
               Some
               indeed
               derive
               this
               Society
               
               a
               great
               deal
               higher
               ;
               and
               because
               we
               read
               that
               Abel
               and
               Cain
               brought
               their
               sacrifices
               ,
               they
               thence
               infer
               ,
               that
               it
               was
               to
               Adam
               ,
               who
               was
               the
               publike
               Priest
               then
               ,
               and
               performed
               all
               publike
               duties
               of
               worship
               in
               his
               own
               person
               ,
               and
               so
               was
               indeed
               Occumenicall
               Bishop
               of
               the
               whole
               world
               ,
               and
               yet
               had
               but
               four
               persons
               or
               but
               few
               more
               for
               his
               Charge
               .
               Such
               a
               Diocess
               we
               might
               be
               content
               to
               allow
               him
               that
               pleads
               for
               the
               same
               Office
               ,
               and
               derives
               his
               Title
               somewhat
               higher
               then
               Adam
               ;
               For
               Pope
               Boniface
               the
               eighth
               proved
               there
               must
               be
               but
               one
               chief
               Priest
               ,
               and
               so
               one
               Pope
               ,
               because
               it
               is
               said
               ,
               Gen.
               1.
               1.
               
               That
               God
               created
               the
               world
               
                 in
                 Principio
              
               ,
               not
               
                 in
                 Principiis
              
               ;
               mark
               the
               number
               ;
               therefore
               there
               must
               be
               but
               one
               beginning
               ,
               and
               so
               one
               Bishop
               ,
               and
               not
               many
               .
               What
               excellent
               Disputants
               an
               Infallible
               ▪
               Chair
               makes
               men
               !
               Much
               good
               may
               his
               argument
               do
               him
               .
            
             
               As
               a
               further
               evidence
               ,
               How
               much
               Nature
               dictates
               that
               such
               a
               Society
               there
               should
               be
               for
               Divine
               Worship
               ,
               we
               shall
               
               inquire
               into
               the
               practise
               of
               men
               in
               their
               dispersion
               after
               the
               Flood
               .
               And
               what
               we
               find
               unanimously
               continued
               among
               them
               ,
               under
               such
               gross
               Idolatry
               as
               they
               were
               given
               to
               ,
               and
               
               which
               did
               arise
               not
               from
               their
               Idolatry
               as
               such
               ,
               but
               from
               the
               general
               nature
               of
               it
               as
               a
               kind
               of
               Worship
               ,
               we
               have
               reason
               to
               look
               upon
               as
               one
               of
               those
               planks
               which
               hath
               escaped
               the
               common
               shipwrack
               of
               humane
               nature
               by
               the
               fall
               of
               man.
               And
               so
               though
               that
               argument
               from
               the
               generall
               consent
               of
               Nations
               owning
               a
               way
               of
               Worship
               though
               a
               false
               one
               ,
               in
               order
               to
               the
               proving
               the
               existence
               of
               God
               be
               slighted
               by
               some
               ,
               yet
               
               there
               is
               this
               double
               evidence
               in
               it
               to
               prove
               it
               ,
               more
               then
               is
               generally
               taken
               notice
               of
               ,
               and
               beyond
               the
               bare
               testimony
               its
               self
               given
               by
               that
               consent
               .
               First
               ,
               From
               mens
               being
               so
               easily
               imposed
               upon
               by
               false
               Religions
               ,
               in
               that
               they
               are
               so
               soon
               gull'd
               into
               Idolatry
               ;
               it
               argues
               there
               are
               some
               Jewels
               in
               the
               World
               ,
               or
               else
               men
               would
               never
               be
               deceived
               with
               counterfeits
               ;
               It
               argues
               that
               a
               Child
               hath
               a
               Father
               ,
               who
               is
               ready
               to
               call
               every
               one
               that
               comes
               to
               him
               ,
               Father
               ;
               So
               it
               argues
               there
               is
               some
               naturall
               instinct
               in
               men
               towards
               the
               Worship
               of
               God
               ,
               when
               men
               are
               so
               easily
               brought
               to
               worship
               other
               things
               instead
               of
               God.
               We
               see
               no
               other
               creatures
               can
               be
               so
               imposed
               upon
               ;
               we
               read
               of
               no
               Idolatry
               among
               the
               Brutes
               ,
               nor
               that
               the
               Bees
               though
               they
               have
               a
               King
               and
               honour
               him
               ,
               did
               ever
               bow
               their
               Knees
               to
               Baal
               ,
               or
               worship
               the
               Hive
               instead
               of
               him
               .
               If
               men
               had
               no
               journeys
               to
               go
               ,
               others
               need
               not
               be
               sworn
               as
               the
               Athenians
               were
               ,
               not
               to
               put
               them
               out
               of
               their
               way
               .
               If
               there
               were
               no
               inclinableness
               to
               Religion
               ,
               all
               cautions
               against
               Idolatry
               were
               superfluous
               :
               there
               is
               then
               from
               mens
               proness
               to
               error
               ,
               as
               to
               the
               person
               and
               object
               of
               Worship
               ,
               an
               evidence
               of
               naturall
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               an
               instinct
               within
               towards
               the
               act
               of
               Worship
               ;
               And
               as
               when
               I
               see
               sheep
               flock
               together
               ,
               even
               in
               their
               wandrings
               ,
               I
               may
               easily
               gather
               that
               though
               they
               are
               out
               of
               their
               proper
               pastures
               ,
               yet
               they
               are
               of
               a
               tame
               and
               sociable
               nature
               ;
               So
               when
               we
               see
               Societies
               for
               Worship
               were
               preserved
               among
               men
               after
               they
               were
               degenerated
               into
               Idolatry
               ;
               it
               is
               an
               evident
               argument
               that
               such
               associating
               together
               for
               the
               generall
               nature
               of
               the
               act
               ,
               doth
               flow
               from
               the
               nature
               of
               man.
               
                 Secondly
                 ▪
              
               All
               mens
               agreeing
               in
               some
               kind
               of
               Worship
               ,
               though
               differing
               as
               to
               the
               object
               and
               manner
               of
               it
               ,
               is
               an
               evidence
               it
               comes
               from
               Nature
               ,
               because
               it
               plainly
               evinces
               it
               could
               be
               nothing
               taken
               up
               out
               of
               design
               ,
               received
               by
               custome
               ,
               nor
               convey'd
               by
               tradition
               ,
               because
               even
               among
               those
               whose
               interests
               and
               designs
               have
               been
               contrary
               
               to
               one
               another
               ,
               and
               could
               have
               no
               mutuall
               compacts
               to
               deceive
               their
               people
               ,
               have
               all
               agreed
               in
               this
               thing
               ,
               though
               almost
               in
               all
               other
               things
               they
               have
               strangely
               differ'd
               .
               All
               other
               Customs
               and
               Traditions
               ,
               are
               either
               changed
               ,
               or
               lost
               among
               severall
               Nations
               ;
               as
               the
               rude
               barbarous
               Northern
               Nations
               ,
               that
               in
               their
               inrodes
               and
               incursions
               upon
               other
               places
               ,
               have
               left
               in
               process
               of
               time
               ,
               almost
               all
               other
               customs
               but
               only
               their
               Religion
               behind
               them
               .
               This
               sticks
               closer
               then
               Saladines
               black
               shirt
               ,
               or
               the
               old
               Monks
               cloathes
               ,
               which
               they
               put
               not
               off
               till
               they
               dyed
               ,
               Nay
               even
               those
               Nations
               ,
               who
               openly
               ,
               and
               as
               by
               a
               Law
               ,
               violate
               the
               other
               received
               dictates
               of
               Nature
               ,
               do
               yet
               maintain
               and
               hold
               up
               this
               .
               Those
               that
               have
               had
               the
               least
               of
               commerce
               and
               converse
               with
               civilized
               people
               ,
               have
               yet
               had
               their
               societies
               for
               worship
               :
               And
               when
               they
               could
               find
               no
               gods
               to
               worship
               ,
               they
               would
               rather
               make
               then
               want
               them
               .
               The
               Egyptians
               would
               rather
               spoyl
               their
               Sallets
               then
               be
               without
               gods
               ;
               and
               they
               that
               whipt
               their
               gods
               ,
               yet
               had
               them
               still
               .
               They
               who
               had
               no
               sense
               of
               another
               life
               ,
               yet
               would
               pray
               to
               their
               gods
               for
               the
               good
               things
               of
               this
               :
               and
               they
               that
               would
               not
               pray
               that
               the
               gods
               would
               do
               them
               good
               ,
               yet
               would
               that
               they
               might
               do
               them
               no
               hurt
               :
               So
               that
               in
               the
               most
               prodigious
               Idolatry
               ,
               we
               have
               an
               argument
               for
               Religion
               ;
               and
               in
               the
               strange
               diversities
               of
               the
               wayes
               of
               worship
               ,
               we
               have
               an
               evidence
               how
               naturall
               a
               society
               for
               worship
               is
               .
               This
               ,
               to
               shew
               the
               validity
               and
               force
               of
               the
               Argument
               drawn
               from
               Consent
               of
               Nations
               ,
               even
               in
               their
               Idolatry
               .
            
             
               Three
               things
               I
               shall
               evidence
               these
               Societies
               for
               Worship
               
               among
               the
               Heathens
               by
               ;
               the
               solemnity
               of
               their
               Sacrifices
               ,
               their
               publick
               Festivals
               ,
               and
               their
               secret
               Mysteries
               ,
               all
               which
               were
               instituted
               peculiarly
               in
               honour
               of
               their
               gods
               :
               It
               being
               necessary
               in
               such
               Societies
               for
               Worship
               to
               have
               some
               particular
               Rites
               ,
               whereby
               to
               testifie
               the
               end
               of
               such
               Societies
               to
               be
               for
               the
               honour
               of
               their
               Deity
               ;
               and
               to
               distinguish
               those
               solemnities
               from
               all
               other
               .
               First
               then
               for
               Sacrifices
               ;
               Paulus
               
               Burgensis
               observing
               how
               this
               custome
               spread
               all
               the
               World
               over
               ,
               concludes
               from
               thence
               that
               it
               was
               naturall
               to
               men
               .
               
                 In
                 qualibet
                 aetate
                 ,
                 &
                 apud
                 quaslibet
                 hominum
                 nationes
                 ,
                 semper
                 fuit
                 aliqua
                 sacrificiorum
                 oblatio
                 .
                 Quod
                 autem
                 est
                 apud
                 omnes
                 ,
                 naturale
                 est
                 .
              
               Thus
               far
               I
               confesse
               sacrificing
               naturall
               ,
               as
               it
               was
               
               a
               solemn
               and
               sensible
               Rite
               of
               Worship
               ;
               but
               if
               he
               meant
               by
               
               that
               ,
               the
               destroying
               of
               some
               living
               creatures
               to
               be
               offered
               up
               to
               God
               ,
               I
               both
               deny
               the
               universall
               practice
               of
               it
               ,
               and
               its
               being
               from
               the
               dictate
               of
               Nature
               :
               and
               I
               rather
               believe
               with
               
                 Fortunius
                 Licetus
              
               ,
               that
               it
               was
               continued
               down
               by
               Tradition
               ,
               from
               the
               sacrifices
               of
               Cain
               and
               Abel
               before
               the
               flood
               ,
               or
               rather
               from
               Noahs
               after
               ;
               which
               might
               the
               easier
               be
               ,
               because
               Nature
               dictating
               there
               must
               be
               some
               way
               of
               worship
               ,
               and
               it
               being
               very
               agreeable
               to
               Nature
               it
               should
               be
               by
               sensible
               signs
               ,
               all
               Nations
               having
               no
               other
               Rule
               to
               direct
               them
               ,
               were
               willing
               to
               observe
               that
               Rite
               and
               Custome
               in
               it
               ,
               which
               was
               conveyed
               down
               to
               them
               from
               their
               Progenitors
               ;
               But
               let
               us
               see
               what
               reason
               Burgensis
               gives
               ;
               
                 Ratio
                 naturalis
                 dictat
                 ,
                 ut
                 secundum
                 naturalem
                 inclinationem
                 ,
                 homines
                 ei
                 quod
                 est
                 supra
                 omnes
                 ,
                 subjectionem
                 exhibeant
                 ,
                 secundum
                 modum
                 homini
                 convenientem
                 .
                 Qui
                 quidem
                 modus
                 est
                 ,
                 ut
                 sensibilibus
                 signis
                 utatur
                 ,
                 ad
                 exprimendum
                 interiorem
                 conceptum
                 ,
                 sicut
                 ex
                 sensibilibus
                 cognitionem
                 accipit
                 invisibilium
                 .
                 Unde
                 ex
                 naturali
                 ratione
                 procedit
                 ,
                 quod
                 homo
                 sensibilibus
                 signis
                 utatur
                 ,
                 offerens
                 eas
                 Deo
                 in
                 signum
                 subjectionis
                 &
                 honoris
                 ad
                 similitudinem
                 eorum
                 qui
                 Dominis
                 suis
                 aliquid
                 offerunt
                 in
                 recognitionem
                 Dominii
                 .
              
               But
               all
               this
               will
               extend
               no
               further
               ,
               then
               that
               it
               is
               very
               agreeable
               to
               naturall
               reason
               ,
               that
               as
               man
               attains
               the
               knowledge
               of
               invisible
               things
               by
               visible
               ,
               so
               he
               should
               expresse
               his
               sense
               of
               invisible
               things
               by
               some
               visible
               signs
               ,
               thereby
               declaring
               subjection
               to
               God
               as
               his
               Lord
               and
               Master
               ;
               as
               Tenants
               expresse
               their
               Homage
               to
               their
               Lord
               by
               offering
               something
               to
               them
               .
               And
               I
               withall
               acknowledge
               ,
               that
               as
               to
               oblations
               without
               blood
               ,
               they
               seem
               indeed
               very
               naturall
               :
               Whence
               we
               shall
               somewhat
               largely
               discover
               the
               antiquity
               of
               the
               Feasts
               of
               first-fruits
               ,
               which
               were
               the
               clearest
               acknowledgement
               of
               their
               dependance
               upon
               God
               ,
               and
               receiving
               these
               things
               from
               him
               .
               Aristotle
               tells
               us
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               
                 That
                 the
                 most
                 ancient
                 sacrifices
                 and
                 Assemblies
                 appear
                 to
                 have
                 been
                 upon
                 the
                 in-gathering
                 of
                 fruits
                 ,
                 such
                 as
                 the
                 sacrifices
                 of
                 first-fruits
                 to
                 the
                 gods
                 were
                 .
              
               To
               the
               same
               purpose
               Porphyrius
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               The
               first
               sacrifices
               were
               of
               first-fruits
               .
               And
               Horace
               ,
            
             
               
               
                 
                   Agricolae
                   prisci
                   fortes
                   ,
                   parvoque
                   beati
                
              
               
                 
                   Condita
                   post
                   frumenta
                   ,
                   levantes
                   tempore
                   festo
                
              
               
                 
                   Corpus
                   ,
                   &
                   ipsum
                   animum
                   spe
                   finis
                   dura
                   ferentes
                   ,
                
                 
              
               
                 
                   Cum
                   sociis
                   operum
                   &
                   pueris
                   &
                   conjuge
                   fidâ
                   ,
                
              
               
                 
                   Tellurem
                   porco
                   ,
                   Sylvanum
                   lacte
                   piabant
                   .
                
              
            
             
               Although
               he
               be
               not
               so
               expresse
               for
               offering
               the
               very
               fruits
               of
               the
               earth
               ;
               yet
               it
               is
               evident
               from
               him
               ,
               that
               their
               great
               festivals
               in
               honour
               of
               their
               gods
               ;
               were
               immediately
               after
               Harvest
               ,
               and
               that
               they
               had
               great
               Assemblies
               for
               that
               purpose
               ,
               and
               did
               then
               solemnly
               sacrifice
               .
               And
               from
               these
               solemnities
               came
               the
               original
               of
               Tragedies
               and
               Comedies
               ,
               as
               Horace
               intimates
               ,
               and
               is
               largely
               shewed
               by
               
                 Isaac
                 Casaubon
              
               in
               his
               Treatise
               
                 de
                 Satyricâ
              
               
               Poesi
               .
               But
               to
               fetch
               this
               yet
               a
               little
               higher
               ,
               and
               so
               bring
               it
               downwards
               ;
               The
               first
               sacrifice
               we
               read
               of
               in
               Scripture
               ,
               was
               this
               of
               the
               fruits
               of
               the
               earth
               (
               unlesse
               the
               skins
               which
               Adam
               cloathed
               himself
               with
               ,
               were
               of
               the
               beasts
               sacrificed
               ,
               as
               some
               conjecture
               :
               )
               Cains
               sacrifice
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               an
               
                 oblation
                 of
                 the
              
               
               
                 fruits
                 of
                 the
                 earth
              
               :
               in
               all
               probability
               the
               first-fruits
               ,
               as
               Abel
               offered
               the
               first-born
               of
               the
               Cattel
               to
               the
               Lord
               :
               This
               seems
               to
               have
               been
               at
               some
               solemn
               time
               of
               sacrificing
               ,
               which
               is
               implyed
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 At
                 the
                 end
                 of
                 dayes
              
               .
               In
               process
               of
               time
               we
               render
               it
               ;
               but
               the
               Jews
               understand
               it
               at
               the
               end
               of
               the
               
               year
               :
               Dayes
               in
               Scripture
               being
               often
               put
               for
               Years
               ;
               which
               Interpretation
               if
               we
               follow
               ,
               we
               find
               a
               very
               early
               observation
               of
               the
               Anniversary
               Festival
               of
               First-fruits
               ;
               But
               however
               this
               be
               ,
               we
               have
               by
               unquestionable
               tradition
               ,
               that
               no
               Festival
               was
               more
               anciently
               ,
               nor
               more
               universally
               observed
               ,
               then
               this
               of
               offering
               the
               First
               fruits
               to
               God
               of
               their
               increase
               .
               The
               Jews
               were
               bound
               up
               so
               strictly
               to
               it
               by
               their
               Law
               ,
               Leviticus
               23.
               14.
               that
               they
               were
               to
               eat
               nothing
               of
               their
               crop
               till
               the
               offering
               of
               first-fruits
               was
               made
               .
               And
               Porphyrius
               tells
               us
               out
               of
               Hermippus
               ,
               
               that
               one
               of
               the
               Laws
               made
               for
               the
               Athenians
               by
               Triptolemus
               ,
               was
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 To
                 feast
                 the
                 gods
                 with
                 their
                 fruits
                 :
              
               Of
               which
               Xenocrates
               there
               gives
               a
               twofold
               reason
               ;
               sense
               of
               gratitude
               to
               the
               gods
               ,
               and
               the
               easiness
               at
               all
               times
               to
               offer
               up
               these
               ;
               by
               which
               he
               supposed
               the
               custome
               would
               continue
               longer
               .
               Draco
               afterwards
               puts
               this
               among
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               his
               unalterable
               Laws
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               To
               worship
               their
               gods
               with
               their
               first-fruits
               .
               Besides
               which
               ,
               for
               
               other
               Greeks
               we
               have
               the
               testimony
               of
               Plutarch
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               
                 The
                 most
                 of
                 the
                 Grecians
              
               ,
               saith
               he
               ,
               
                 in
                 their
                 most
                 ancient
                 sacrifices
                 did
                 use
                 barley
                 ,
                 the
                 first
                 fruits
                 being
                 offered
                 by
                 the
                 Citizens
                 :
              
               and
               therefore
               the
               Opuntii
               called
               their
               chief
               Priest
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               because
               he
               gathered
               in
               the
               first-fruits
               .
               The
               manner
               of
               offering
               the
               first-fruits
               among
               them
               ,
               was
               much
               of
               the
               same
               nature
               with
               the
               Mincha
               among
               the
               Jews
               ,
               which
               
               was
               of
               
                 fine
                 flower
                 mingled
                 with
                 oyl
                 for
                 a
                 burnt-offering
                 to
                 the
                 Lord
                 :
              
               The
               word
               there
               used
               implyes
               the
               bruising
               the
               ears
               of
               Corn
               in
               a
               Morter
               ,
               because
               they
               were
               as
               yet
               moist
               ,
               and
               could
               not
               be
               ground
               hard
               as
               Corn
               was
               .
               Whence
               ,
               because
               it
               was
               not
               all
               brought
               to
               flower
               ,
               the
               Cake
               was
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               It
               is
               called
               by
               the
               Sept●agint
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               So
               I
               suppose
               it
               should
               be
               read
               ,
               which
               in
               our
               great
               Bibles
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               it
               is
               call'd
               by
               the
               Greeks
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               word
               is
               frequently
               used
               by
               Homer
               ,
               and
               
                 Apollonius
                 Rhodius
              
               ,
               whom
               I
               forbear
               to
               transcribe
               ;
               it
               being
               so
               obvious
               ;
               which
               is
               expounded
               both
               by
               the
               excellent
               Scholiast
               on
               Apollonius
               ,
               and
               by
               Eustathius
               and
               the
               short
               Scholiast
               on
               Homer
               ,
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               Barley
               and
               Salt
               mixed
               together
               .
               To
               which
               among
               the
               Romans
               the
               
                 Mola
                 salsa
              
               answered
               ,
               of
               which
               
                 Festus
                 :
                 Est
                 far
                 tostum
                 &
                 sale
                 conspersum
                 ,
              
               as
               the
               Mincha
               under
               the
               Law
               ,
               was
               alwayes
               salted
               with
               salt
               ,
               Levit.
               2.
               13.
               
               This
               
                 Mola
                 salsa
              
               among
               the
               Romans
               ,
               had
               originally
               relation
               to
               the
               first-fruits
               :
               For
               the
               custome
               of
               offering
               up
               first-fruits
               among
               them
               ,
               was
               as
               ancient
               as
               their
               institution
               of
               religious
               Rites
               ;
               as
               Pliny
               fully
               
               informs
               us
               ,
               
                 Numa
                 instituit
                 Deos
                 fruge
                 colere
                 ,
                 &
                 molâ
                 salsâ
                 supplicare
                 ;
                 atque
                 ut
                 autor
                 est
                 Hemina
                 ,
                 far
                 torrere
                 :
              
               which
               likewise
               answers
               to
               the
               Jewish
               Mincha
               ,
               which
               was
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 tosta
                 in
                 igne
              
               ,
               parched
               in
               the
               fire
               :
               For
               which
               purpose
               
               Numa
               instituted
               the
               Fornacalia
               ,
               which
               were
               
                 farris
                 torrendi
                 feriae
                 ,
                 the
                 feasts
                 of
                 first-fruits
                 among
                 them
                 ,
              
               the
               parching
               the
               Corn
               being
               in
               order
               thereto
               ,
               For
               as
               Pliny
               adds
               ,
               
                 ac
                 ne
                 ●egustabant
                 novas
                 fruges
                 ,
                 aut
                 vina
                 antequam
                 sacerdotes
                 primitias
                 libassent
                 :
              
               which
               may
               be
               exactly
               rendred
               in
               the
               very
               words
               of
               the
               Law
               ,
               Leviticus
               23.
               14.
               
               But
               though
               the
               
                 Mola
                 salsa
              
               came
               
               originally
               from
               hence
               ,
               it
               afterwards
               came
               to
               be
               used
               in
               most
               sacrifices
               ,
               thence
               the
               word
               immolare
               to
               sacrifice
               ,
               again
               Parallel
               
               to
               the
               
                 Mincha
                 accessorium
              
               ,
               as
               some
               call
               it
               among
               the
               Jews
               ,
               which
               was
               used
               in
               other
               sacrifices
               ;
               and
               was
               distinct
               from
               the
               
                 Mincha
                 per
                 se
              
               ,
               which
               of
               it self
               was
               an
               oblation
               to
               the
               Lord.
               From
               this
               offering
               up
               bruised
               Corn
               ,
               some
               derive
               the
               name
               of
               Ceres
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               signifies
               as
               much
               ,
               and
               was
               
               required
               ,
               Leviticus
               2.
               14.
               thence
               
                 Ovid
                 l.
              
               8
               
                 Met.
                 Primitias
                 frugum
                 Cereri
                 ,
                 sua
                 vina
                 ●yaeo
                 .
              
               But
               besides
               Ceres
               ,
               they
               offered
               their
               first
               fruits
               among
               the
               Greeks
               to
               
                 Hora
                 ,
                 Diana
                 ,
                 Apollo
              
               ,
               
               Vesta
               ,
               as
               may
               be
               seen
               in
               Meursius
               in
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Thus
               we
               see
               how
               these
               three
               Nations
               did
               agree
               not
               only
               in
               the
               observation
               of
               the
               Feast
               of
               First-fruits
               ,
               but
               very
               much
               in
               the
               ceremonies
               of
               their
               offering
               too
               .
               Only
               this
               difference
               may
               be
               observed
               between
               them
               ,
               The
               Romans
               did
               mix
               their
               
                 Mola
                 salsa
              
               with
               water
               ,
               the
               Jews
               their
               Mincha
               with
               oyl
               only
               ;
               The
               Greeks
               did
               not
               bruise
               the
               Corn
               in
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               only
               mixed
               salt
               with
               the
               grains
               of
               Corn.
               But
               the
               Jews
               and
               Romans
               bo●h
               brui●ed
               and
               parched
               it
               ,
               before
               they
               offered
               it
               up
               for
               the
               first-fruits
               .
               Thus
               much
               to
               shew
               the
               antiquity
               and
               observation
               of
               the
               offering
               up
               of
               the
               first-fruits
               among
               the
               most
               ancient
               and
               civilized
               Nations
               .
               Which
               though
               it
               may
               seem
               a
               Digression
               ,
               yet
               I
               hope
               not
               wholly
               unacceptable
               ,
               it
               being
               likewise
               the
               offering
               of
               my
               First-fruits
               ,
               and
               therefore
               the
               more
               seasonable
               .
            
             
               Proceed
               we
               now
               to
               other
               Festivall-solemnities
               to
               see
               what
               
               evidences
               of
               a
               Society
               for
               worship
               we
               find
               in
               them
               .
               And
               for
               this
               ,
               it
               is
               apparent
               that
               the
               first
               originall
               of
               Festivals
               among
               the
               Heathen
               was
               for
               the
               honour
               of
               the
               Gods.
               Upon
               which
               account
               a
               grave
               and
               prudent
               Author
               accounts
               the
               observation
               of
               some
               Festivalls
               naturall
               ;
               because
               Nature
               doth
               dictate
               the
               necessity
               of
               some
               Society
               for
               the
               worship
               of
               God.
               For
               thus
               Strabo
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               It
               was
               the
               custome
               of
               all
               Nations
               (
               who
               are
               comprehended
               under
               his
               words
               )
               to
               have
               Festival
               days
               for
               the
               honour
               of
               their
               Gods
               ,
               which
               Nature
               its
               self
               dictates
               .
               Hence
               the
               Greeks
               ,
               as
               Athenaeus
               observes
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               used
               to
               say
               ,
               
                 that
                 their
                 Gods
                 beg'd
                 them
                 all
                 their
                 play-days
                 .
              
               After
               telling
               us
               of
               the
               mirth
               and
               jollity
               used
               after
               their
               sacrifices
               ,
               
               which
               was
               alwayes
               the
               second
               course
               at
               these
               Festivalls
               ,
               
               thence
               the
               Jews
               called
               their
               High
               Festival
               days
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               good
               days
               ,
               or
               days
               of
               Mirth
               .
               We
               read
               of
               few
               Nations
               but
               had
               these
               Festival
               Solemnities
               for
               the
               honour
               of
               their
               Gods.
               The
               Persians
               had
               theirs
               for
               their
               God
               Mithras
               :
               The
               Babylonians
               ,
               
               saith
               Athenaeus
               out
               of
               Berosus
               ,
               had
               their
               Feast
               Sacaea
               ,
               which
               Casaubon
               would
               have
               called
               Sesacaea
               ,
               because
               Babylon
               in
               Scripture
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Sesac
               ,
               as
               the
               
                 Ludi
                 Romani
              
               were
               from
               Rome
               .
               It
               is
               to
               no
               purpose
               to
               mention
               the
               Festivals
               observed
               by
               the
               Greeks
               and
               Romans
               in
               honour
               of
               their
               Gods
               ,
               being
               so
               many
               ,
               that
               whole
               books
               have
               been
               composed
               of
               them
               .
               That
               which
               I
               observe
               from
               hence
               ,
               is
               ,
               that
               Societies
               for
               the
               Worship
               of
               God
               are
               Natural
               ;
               because
               of
               their
               solemn
               resting
               from
               their
               ordinary
               labour
               upon
               days
               appointed
               for
               the
               honour
               of
               their
               Gods
               :
               Thereby
               shewing
               ,
               they
               looked
               upon
               those
               as
               peculiar
               days
               ,
               and
               themselves
               as
               peculiar
               Societies
               upon
               those
               days
               ,
               from
               what
               they
               were
               at
               other
               times
               .
               One
               thing
               more
               evidenceth
               this
               among
               them
               ;
               their
               solemn
               and
               secret
               Mysteries
               ,
               which
               were
               Societies
               on
               purpose
               ,
               as
               pretended
               ,
               for
               this
               very
               end
               ,
               in
               honor
               of
               their
               Gods.
               Their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               they
               were
               wont
               to
               call
               them
               ,
               preserved
               with
               the
               greatest
               secrecy
               by
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Their
               great
               and
               lesser
               
                 Eleusinian
                 ,
                 Samothracian
                 ,
                 Cotyttian
                 ,
                 Mithriacal
              
               Mysteries
               ,
               to
               which
               none
               were
               admitted
               without
               passing
               through
               many
               degrees
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               before
               they
               came
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               perfectly
               initiated
               .
               Wherein
               they
               were
               much
               imitated
               by
               the
               Christians
               
               in
               the
               Celebration
               of
               the
               Lords
               Supper
               ,
               about
               the
               fourth
               or
               fifth
               Century
               ,
               as
               is
               largely
               showed
               by
               Casaubon
               in
               a
               most
               learned
               Diutriba
               on
               this
               Subject
               in
               his
               Exercitations
               ;
               to
               which
               I
               refer
               the
               Reader
               .
               We
               see
               what
               strict
               Rules
               they
               had
               for
               Admission
               of
               any
               into
               these
               pretendedly
               Sacred
               ,
               but
               truly
               most
               impious
               Societies
               .
               In
               those
               of
               Mithras
               ,
               as
               Suidas
               and
               Nonnus
               tell
               us
               ,
               they
               passed
               through
               eighty
               degrees
               ,
               before
               they
               were
               throughly
               initiated
               ,
               and
               seldome
               escaped
               with
               life
               .
               However
               ,
               we
               may
               gain
               from
               them
               this
               general
               notion
               ,
               that
               they
               looked
               on
               a
               peculiar
               distinct
               Society
               ,
               as
               necessary
               for
               the
               worship
               and
               honor
               of
               the
               Deity
               they
               served
               .
               Thus
               we
               see
               
                 à
                 posteriori
              
               how
               a
               distinct
               Society
               for
               Gods
               Worship
               appears
               to
               be
               a
               Dictate
               of
               Nature
               .
            
             
               We
               shall
               now
               see
               if
               we
               can
               evidence
               
                 à
                 priori
              
               ,
               that
               it
               is
               
               a
               Dictate
               of
               Nature
               ,
               that
               there
               must
               be
               some
               Society
               for
               the
               Worship
               of
               God.
               Three
               things
               will
               make
               that
               appear
               .
               First
               ,
               The
               sociableness
               of
               Mans
               Nature
               .
               Man
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               Creature
               that
               loves
               to
               herd
               it self
               with
               those
               of
               his
               own
               kind
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               If
               a
               man
               had
               all
               other
               comforts
               of
               life
               ,
               and
               wanted
               Society
               ,
               he
               would
               not
               think
               his
               life
               worth
               leading
               ,
               as
               Aristotle
               observes
               ,
               who
               further
               takes
               notice
               of
               the
               sociableness
               of
               mans
               Nature
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               from
               the
               general
               commendation
               that
               is
               given
               to
               courteous
               and
               affable
               men
               .
               I
               deny
               not
               ,
               but
               in
               the
               entring
               into
               a
               Civil
               State
               or
               Society
               ,
               either
               fear
               ,
               or
               profit
               ,
               might
               be
               a
               main
               inducement
               to
               it
               ;
               but
               though
               it
               be
               an
               inducement
               ,
               yet
               there
               must
               be
               supposed
               an
               inclinableness
               to
               a
               Society
               ;
               or
               a
               Commonwealth
               might
               be
               assoon
               set
               up
               among
               Tygers
               ,
               as
               Men.
               So
               that
               they
               have
               very
               little
               ground
               of
               Reason
               ,
               who
               from
               the
               external
               inducements
               of
               fear
               ,
               or
               profit
               ,
               in
               entring
               into
               Civil
               Societies
               ,
               do
               conclude
               against
               the
               sociableness
               of
               Mans
               Nature
               .
               If
               then
               Mans
               Nature
               be
               sociable
               in
               all
               other
               things
               ,
               then
               Nature
               will
               tell
               men
               ,
               they
               ought
               to
               be
               so
               in
               things
               of
               common
               concernment
               to
               them
               all
               ,
               and
               which
               is
               every
               ones
               work
               or
               duty
               ,
               as
               Religion
               is
               ;
               if
               in
               other
               things
               men
               are
               sociable
               ,
               much
               more
               in
               this
               :
               For
               Secondly
               ,
               Religion
               gives
               a
               great
               improvement
               to
               mans
               sociable
               Nature
               ;
               and
               therefore
               Plutarch
               well
               calls
               Religion
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 A
                 Foundation
                 that
                 knits
                 and
                 joynts
                 Societies
              
               
               together
               .
               And
               thence
               wisely
               observes
               ,
               that
               in
               the
               Constitution
               of
               Laws
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               the
               first
               and
               greatest
               thing
               to
               be
               looked
               at
               ,
               is
               ,
               the
               Religion
               established
               ,
               or
               the
               Opinions
               men
               entertain
               of
               the
               Gods.
               To
               which
               he
               subjoyns
               this
               excellent
               reason
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               
                 That
                 it
                 is
                 more
                 impossible
                 for
                 a
                 Commonwealth
                 either
                 to
                 be
                 formed
                 or
                 subsist
                 without
                 Religion
                 ,
                 then
                 a
                 City
                 to
                 si
                 and
                 without
                 Foundations
                 .
              
               Thence
               ,
               a
               prudent
               States-man
               called
               Religion
               ,
               
               the
               best
               
                 Reason
                 of
                 State.
              
               It
               appears
               then
               evidently
               both
               from
               reason
               and
               experience
               ,
               that
               Religion
               hath
               a
               great
               influence
               upon
               the
               modelling
               and
               ordering
               Civil
               Societies
               ,
               whence
               ,
               as
               the
               same
               Moralist
               observes
               ,
               Lycurgus
               did
               ,
               as
               it
               were
               ,
               consecrate
               the
               Lacedaemonians
               with
               Religious
               Rites
               ,
               as
               Numa
               the
               Romans
               ,
               
               Ion
               the
               Athenians
               ,
               and
               Deucalion
               the
               Hellens
               .
               Whence
               some
               half-witted
               men
               (
               but
               I
               know
               not
               whether
               more
               defective
               in
               wit
               ,
               or
               grace
               )
               have
               (
               observing
               the
               great
               influence
               Religion
               hath
               to
               keep
               men
               in
               order
               )
               been
               ready
               to
               look
               upon
               it
               as
               only
               a
               Politick
               device
               ,
               to
               awe
               men
               with
               greater
               ease
               .
               It
               is
               not
               here
               a
               place
               largely
               to
               Examine
               and
               Refute
               this
               unworthy
               pretence
               .
               Only
               I
               adjure
               them
               by
               their
               onely
               Goddess
               ,
               Reason
               ,
               to
               tell
               me
               whence
               come
               men
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Plutarch
               expresseth
               it
               ,
               To
               be
               so
               easily
               awed
               by
               the
               hopes
               and
               fears
               of
               another
               life
               more
               then
               other
               creatures
               are
               ?
               Why
               are
               they
               at
               all
               affected
               with
               the
               discourse
               of
               them
               ?
               Why
               cannot
               they
               shake
               off
               the
               thoughts
               of
               these
               things
               when
               they
               please
               ?
               Are
               not
               men
               hereby
               made
               the
               most
               miserable
               of
               creatures
               ?
               For
               no
               other
               creature
               can
               be
               perswaded
               that
               it
               shall
               ever
               quench
               its
               thirst
               in
               those
               Rivers
               of
               pleasures
               ,
               nor
               make
               its
               bed
               in
               everlasting
               flames
               .
               The
               beasts
               of
               Sardinia
               that
               have
               their
               only
               refreshment
               by
               the
               Dew
               of
               Heaven
               ,
               yet
               have
               never
               any
               hopes
               to
               ●ome
               there
               .
               The
               Lyon
               never
               keeps
               from
               his
               prey
               by
               the
               thoughts
               and
               fears
               of
               a
               great
               Tribunal
               .
               But
               suppose
               onely
               mankind
               of
               all
               creatures
               should
               be
               liable
               to
               be
               thus
               imposed
               on
               ,
               as
               is
               pretended
               :
               How
               comes
               it
               to
               pass
               that
               in
               no
               age
               of
               the
               world
               this
               Imposture
               hath
               not
               been
               discovered
               ,
               confuted
               ,
               and
               shaken
               off
               by
               some
               people
               as
               wise
               as
               themselves
               ?
               Or
               have
               there
               never
               been
               any
               such
               in
               the
               world
               ?
               But
               whence
               come
               some
               men
               then
               to
               be
               wiser
               then
               others
               ?
               Whence
               come
               some
               to
               know
               things
               which
               all
               the
               Reason
               in
               the
               World
               could
               never
               finde
               out
               ,
               without
               Revelation
               ?
               Whence
               comes
               a
               power
               to
               doe
               any
               thing
               above
               the
               course
               of
               Nature
               ,
               if
               there
               be
               nothing
               but
               Nature
               ?
               Or
               are
               all
               men
               deceived
               that
               believe
               such
               things
               ?
               If
               so
               ,
               then
               there
               must
               be
               somewhat
               that
               must
               deceive
               men
               ;
               men
               would
               not
               deceive
               themselves
               ,
               and
               they
               could
               not
               be
               so
               long
               imposed
               upon
               by
               other
               men
               ;
               there
               must
               be
               then
               some
               evil
               spirit
               must
               do
               it
               ;
               and
               whence
               should
               that
               come
               ?
               from
               Nature
               too
               ?
               but
               then
               whence
               comes
               Nature
               its
               self
               ?
               from
               its
               self
               too
               ,
               or
               some
               thing
               '
               else
               .
               Did
               it
               make
               it self
               ,
               or
               was
               it
               made
               by
               a
               greater
               Power
               then
               it
               ?
               if
               it
               made
               its
               self
               ,
               it
               must
               be
               and
               not
               be
               at
               the
               same
               time
               ;
               it
               must
               be
               as
               producing
               ,
               and
               not
               be
               as
               produced
               by
               that
               Act.
               And
               what
               is
               become
               of
               our
               Reason
               now
               ?
               There
               must
               be
               then
               a
               Supream
               ,
               
               Eternal
               ,
               Infinite
               Being
               ,
               which
               made
               the
               world
               and
               all
               in
               it
               ;
               which
               hath
               given
               Nature
               such
               a
               Touch
               of
               its
               own
               immortality
               and
               dependance
               upon
               God
               ,
               that
               Reason
               capable
               of
               Religion
               is
               the
               most
               proper
               distinctive
               Character
               of
               man
               from
               all
               Inferior
               beings
               .
               And
               this
               Touch
               and
               Sense
               being
               common
               to
               the
               whole
               Nature
               ;
               they
               therefore
               incline
               more
               to
               one
               anothers
               Society
               in
               the
               joynt
               performance
               of
               the
               common
               Duties
               ,
               due
               from
               them
               to
               their
               Maker
               .
               And
               so
               Religion
               not
               onely
               makes
               all
               other
               Bonds
               firm
               (
               which
               without
               it
               are
               nothing
               ,
               as
               Oaths
               ,
               Covenants
               ,
               Promises
               ,
               and
               the
               like
               ,
               without
               which
               no
               civill
               Society
               can
               be
               upheld
               )
               but
               must
               of
               its
               self
               be
               supposed
               especially
               to
               tye
               men
               in
               a
               nearer
               Society
               to
               one
               another
               ▪
               in
               reference
               to
               the
               proper
               Acts
               belonging
               to
               its
               self
               .
               Thirdly
               ,
               it
               appears
               from
               the
               greater
               honour
               which
               redounds
               to
               God
               by
               a
               sociable
               way
               of
               Worship
               .
               Nature
               that
               dictates
               that
               God
               should
               be
               worshipped
               ,
               doth
               likewise
               dictate
               that
               worship
               should
               be
               performed
               in
               a
               way
               most
               for
               the
               honour
               and
               glory
               of
               God.
               Now
               this
               tends
               more
               to
               promote
               Gods
               honour
               ,
               when
               his
               service
               is
               own'd
               a●
               a
               publike
               thing
               ,
               and
               men
               do
               openly
               declare
               and
               profess
               themselves
               his
               Subjects
               .
               If
               the
               honour
               of
               a
               King
               lies
               in
               the
               publikely
               professed
               and
               avowed
               obedience
               of
               a
               multitude
               of
               Subjects
               ;
               it
               must
               proportionably
               promote
               and
               advance
               Gods
               honour
               more
               to
               have
               a
               fixed
               ,
               stated
               Worship
               ,
               whereby
               men
               may
               in
               a
               Community
               and
               publike
               Society
               declare
               and
               manifest
               their
               homage
               and
               fealty
               to
               the
               supream
               Governour
               of
               the
               World.
               Thus
               then
               we
               see
               the
               light
               of
               Nature
               dictates
               there
               should
               be
               a
               society
               and
               joyning
               together
               of
               men
               for
               and
               in
               the
               Worship
               of
               God.
               
            
          
           
             
             
               CHAP.
               IV.
               
            
             
               
                 The
                 second
                 thing
                 the
                 Law
                 of
                 Nature
                 dictates
                 ,
                 that
                 this
                 society
                 be
                 maintained
                 and
                 governed
                 in
                 the
                 most
                 convenient
                 manner
                 .
                 A
                 further
                 inquiry
                 ,
                 what
                 particular
                 Orders
                 for
                 Government
                 in
                 the
                 Church
                 come
                 from
                 the
                 Law
                 of
                 Nature
                 .
                 Six
                 laid
                 down
                 ,
                 and
                 evidenced
                 to
                 be
                 from
                 thence
                 .
                 First
                 ,
                 a
                 distinction
                 of
                 some
                 persons
                 ,
                 and
                 their
                 superiority
                 over
                 others
                 ,
                 both
                 in
                 power
                 and
                 order
                 ,
                 cleared
                 to
                 be
                 from
                 the
                 Law
                 of
                 Nature
                 .
                 The
                 power
                 and
                 application
                 of
                 the
                 power
                 distinguished
                 ;
                 this
                 latter
                 not
                 from
                 any
                 Law
                 of
                 Nature
                 binding
                 ,
                 but
                 permissive
                 :
                 therefore
                 may
                 be
                 restrained
                 .
                 Peoples
                 right
                 of
                 chosing
                 Pastors
                 considered
                 .
                 Order
                 distinguished
                 from
                 the
                 form
                 and
                 manner
                 of
                 Government
                 :
                 the
                 former
                 Natural
                 ,
                 the
                 other
                 not
                 .
                 The
                 second
                 is
                 ,
                 that
                 the
                 persons
                 imployed
                 in
                 the
                 Service
                 of
                 God
                 ,
                 should
                 have
                 respect
                 answerable
                 to
                 their
                 imployment
                 ,
                 which
                 appears
                 from
                 their
                 Relation
                 to
                 God
                 as
                 his
                 Servants
                 ;
                 from
                 the
                 persons
                 imployed
                 in
                 this
                 work
                 before
                 positive
                 Laws
                 .
                 Masters
                 of
                 Families
                 the
                 first
                 Priests
                 .
                 The
                 Priesthood
                 of
                 the
                 first
                 born
                 before
                 the
                 Law
                 discussed
                 :
                 The
                 Arguments
                 for
                 it
                 answered
                 .
                 The
                 Conjunction
                 of
                 Civil
                 and
                 Sacred
                 Authothority
                 largely
                 shewed
                 ,
                 among
                 Egyptians
                 ,
                 Grecians
                 ,
                 Romans
                 ,
                 and
                 others
                 .
                 The
                 ground
                 of
                 Separation
                 of
                 them
                 afterwards
                 ,
                 from
                 Plutarch
                 and
                 others
                 .
              
            
             
               THe
               second
               thing
               which
               the
               Light
               of
               Nature
               dictates
               ,
               in
               
               reference
               to
               Church-Government
               ,
               is
               ,
               That
               the
               Society
               in
               which
               men
               joyn
               for
               the
               Worship
               of
               God
               ,
               be
               preserved
               ,
               mantained
               ,
               and
               governed
               in
               the
               most
               convenient
               manner
               .
               Nature
               ,
               which
               requires
               Society
               ,
               doth
               require
               Government
               in
               that
               Society
               ,
               or
               else
               it
               is
               no
               Society
               .
               Now
               we
               shall
               inquire
               what
               particular
               Orders
               for
               Government
               of
               this
               Society
               established
               for
               the
               Worship
               of
               God
               ,
               do
               flow
               from
               the
               light
               of
               Nature
               ,
               which
               I
               conceive
               are
               these
               following
               .
            
             
               First
               ,
               
                 To
                 the
                 maintaining
                 of
                 a
                 Society
                 ,
                 there
                 i●
                 requisite
                 a
                 Distinction
                 of
                 Persons
                 ,
                 and
                 a
                 Superiority
                 of
                 Power
                 and
                 Order
                 ,
                 in
                 some
                 over
                 the
                 other
                 .
              
               If
               all
               be
               Rulers
               ,
               every
               man
               is
               
                 sui
                 juris
              
               ,
               and
               so
               there
               can
               be
               no
               Society
               ,
               or
               each
               man
               must
               have
               power
               over
               the
               other
               ,
               and
               that
               brings
               confusion
               .
               There
               must
               be
               some
               
               then
               invested
               with
               Power
               and
               Authority
               over
               others
               ,
               to
               rule
               them
               in
               such
               things
               wherein
               they
               are
               to
               be
               subordinate
               to
               them
               ;
               that
               is
               ,
               in
               all
               things
               concerning
               that
               Society
               they
               are
               entered
               into
               .
               Two
               things
               are
               implyed
               in
               this
               :
               First
               Power
               :
               Secondly
               Order
               .
               By
               Power
               ,
               I
               mean
               a
               right
               to
               Govern
               ;
               by
               Order
               ,
               the
               Superiority
               of
               some
               as
               Rulers
               ,
               the
               Subordination
               of
               others
               as
               ruled
               .
               These
               two
               are
               so
               necessary
               ,
               that
               no
               Civil
               Society
               in
               the
               World
               can
               be
               without
               them
               :
               For
               if
               there
               be
               no
               Power
               ,
               how
               can
               men
               Rule
               ?
               If
               no
               Order
               ,
               how
               can
               men
               be
               ruled
               ,
               or
               be
               subject
               to
               others
               as
               their
               Governours
               ?
               Here
               several
               things
               must
               be
               heedfully
               distinguished
               .
               
                 The
                 Power
              
               from
               the
               Application
               of
               that
               Power
               ,
               which
               we
               call
               the
               Title
               to
               Government
               .
               The
               
                 Order
                 it self
              
               from
               the
               
                 form
                 or
                 manner
                 of
                 Government
              
               .
               Some
               of
               these
               I
               Assert
               as
               absolutely
               necessary
               to
               all
               Government
               of
               a
               Society
               ,
               and
               consequently
               of
               the
               Church
               ,
               considered
               without
               positive
               Laws
               ;
               but
               others
               to
               be
               accidentall
               ,
               and
               therefore
               variable
               .
               I
               say
               then
               that
               there
               be
               a
               Governing
               Power
               in
               the
               Church
               of
               God
               ,
               is
               immutable
               ,
               not
               onely
               by
               Vertue
               of
               Gods
               own
               Constitution
               ,
               but
               as
               a
               necessary
               result
               from
               the
               dictate
               of
               Nature
               ,
               supposing
               a
               Society
               :
               But
               whether
               this
               Power
               must
               be
               derived
               by
               Succession
               ,
               or
               by
               a
               free
               Choice
               ,
               is
               not
               at
               all
               determined
               by
               the
               Light
               of
               Nature
               ;
               because
               it
               may
               be
               a
               lawful
               Power
               ,
               and
               derived
               either
               way
               :
               And
               the
               Law
               of
               Nature
               as
               binding
               ,
               onely
               determines
               of
               necessaries
               .
               Now
               in
               Civil
               Government
               ,
               we
               see
               that
               a
               lawfull
               Title
               is
               by
               Succession
               in
               some
               places
               ,
               as
               by
               Election
               in
               other
               .
               So
               in
               the
               Church
               under
               the
               Law
               ,
               the
               Power
               went
               by
               lineal
               Descent
               ,
               and
               yet
               a
               lawful
               Power
               :
               And
               on
               the
               other
               side
               ,
               none
               deny
               (
               setting
               aside
               positive
               Lawes
               )
               but
               it
               might
               be
               as
               lawful
               by
               choice
               and
               free
               Election
               .
               The
               main
               Reason
               of
               this
               is
               ,
               that
               the
               Title
               or
               Manner
               of
               conveying
               Authority
               to
               particular
               Persons
               ,
               is
               no
               part
               of
               the
               preceptive
               Obligatory
               Law
               of
               Nature
               ,
               but
               onely
               of
               the
               permissive
               ;
               and
               consequently
               is
               not
               immutable
               ,
               but
               is
               subject
               to
               Divine
               or
               Humane
               positive
               Determinations
               ,
               and
               thereby
               made
               alterable
               ▪
               And
               supposing
               a
               Determination
               ,
               either
               by
               Scripture
               or
               lawful
               Authority
               ,
               the
               exercise
               of
               that
               Natural
               Right
               is
               so
               far
               restrained
               as
               to
               become
               sinful
               ,
               according
               to
               the
               third
               Proposition
               under
               the
               2.
               
               Hypoth
               .
               and
               the
               5.
               
               Hypoth
               .
               So
               that
               granting
               at
               present
               ,
               
               that
               people
               have
               the
               Right
               of
               choosing
               their
               own
               Pastors
               ;
               this
               Right
               being
               only
               a
               part
               of
               the
               Permissive
               Law
               of
               Nature
               ,
               may
               be
               lawfully
               restrained
               and
               otherwise
               determined
               ,
               by
               those
               that
               have
               lawfull
               authority
               over
               the
               people
               ,
               as
               a
               Civil
               Society
               ,
               according
               to
               the
               5.
               
               Hypoth
               .
               If
               it
               be
               pleaded
               that
               they
               have
               a
               right
               by
               divine
               positive
               law
               ,
               that
               law
               must
               be
               produced
               it
               being
               already
               proved
               ,
               that
               no
               bare
               Example
               ,
               without
               a
               Declaration
               by
               God
               that
               such
               an
               Example
               binds
               ,
               doth
               constitute
               a
               Divine
               Right
               which
               is
               unalterable
               .
               We
               say
               then
               ,
               that
               the
               manner
               of
               investing
               Church-Governours
               in
               their
               Authority
               ,
               is
               not
               Determined
               by
               the
               Law
               of
               Nature
               ;
               but
               that
               there
               should
               be
               a
               Power
               Governing
               ,
               is
               (
               supposing
               a
               Society
               )
               of
               the
               immutable
               Law
               of
               Nature
               ,
               because
               it
               is
               that
               without
               which
               no
               Society
               can
               be
               maintained
               .
               And
               this
               is
               one
               of
               those
               things
               which
               are
               of
               the
               Law
               of
               Nature
               ,
               not
               in
               an
               abs●lute
               state
               of
               Liberty
               ;
               but
               supposing
               some
               Acts
               of
               Men
               which
               (
               once
               supposed
               )
               become
               immutable
               ,
               and
               indispensable
               .
               As
               supposing
               Propriety
               ,
               every
               Man
               is
               bound
               to
               abstain
               from
               what
               is
               in
               anothers
               Possession
               ,
               without
               his
               consent
               ,
               by
               an
               immutable
               Law
               of
               Nature
               ;
               which
               yet
               supposeth
               some
               Act
               of
               Man
               ,
               viz.
               the
               voluntary
               introducing
               of
               Propriety
               by
               consent
               :
               So
               supposing
               a
               Society
               in
               being
               ,
               it
               is
               an
               immutable
               dictate
               of
               the
               Law
               of
               Nature
               ,
               that
               a
               Power
               of
               Government
               should
               be
               maintained
               and
               preserved
               in
               it
               .
            
             
               So
               I
               say
               for
               the
               second
               thing
               ,
               Order
               .
               This
               ,
               as
               it
               implies
               the
               
               Subordination
               of
               some
               in
               a
               Society
               to
               others
               as
               their
               Rulers
               ,
               is
               immutable
               and
               indispensable
               ;
               but
               as
               to
               the
               Form
               whereby
               that
               Order
               should
               be
               preserved
               ,
               that
               is
               ,
               whether
               the
               Government
               should
               be
               in
               the
               hands
               of
               one
               or
               more
               ,
               is
               no
               wise
               Determined
               by
               the
               Obligatory
               Law
               of
               Nature
               ;
               because
               either
               of
               them
               may
               be
               lawfull
               and
               usefull
               for
               the
               ends
               of
               Government
               ,
               and
               so
               neither
               necessary
               by
               that
               Law
               :
               For
               as
               to
               the
               Law
               of
               Nature
               ,
               the
               Case
               is
               the
               same
               in
               Civil
               and
               Religious
               Societies
               ;
               Now
               who
               will
               say
               ,
               that
               according
               to
               the
               Law
               of
               Nature
               ,
               any
               form
               of
               Government
               ,
               Monarchy
               ,
               Aristocracy
               ,
               Democracy
               ,
               is
               unlawfull
               .
               These
               things
               are
               then
               matters
               of
               Naturall
               Liberty
               ,
               and
               not
               of
               Naturall
               necessity
               ,
               and
               therefore
               must
               be
               examined
               according
               to
               positive
               Determinations
               of
               Divine
               and
               Humane
               Lawes
               ,
               where
               we
               shall
               speak
               of
               it
               .
               This
               then
               is
               clear
               
               as
               to
               our
               purpose
               ,
               That
               a
               power
               in
               the
               Church
               must
               be
               constantly
               upheld
               and
               preserved
               ,
               fitly
               qualified
               for
               the
               ends
               of
               Government
               ,
               is
               an
               immutable
               Law
               ;
               so
               that
               this
               power
               be
               lodged
               in
               some
               particular
               Persons
               to
               act
               as
               Governours
               ,
               and
               so
               distinct
               from
               others
               ,
               as
               subordinate
               to
               them
               ;
               but
               whether
               the
               Power
               of
               Government
               come
               from
               People
               by
               Election
               ,
               or
               from
               Pastors
               by
               Ordination
               ,
               or
               from
               Magistrates
               by
               Commission
               and
               Delegation
               ;
               whether
               one
               ,
               two
               ,
               or
               all
               these
               wayes
               ,
               is
               not
               determined
               by
               Naturall
               Law
               ,
               but
               must
               be
               looked
               for
               in
               Gods
               positive
               Laws
               ;
               if
               not
               there
               neither
               to
               be
               found
               ,
               we
               must
               acquiesce
               in
               what
               is
               determined
               by
               lawful
               Authority
               .
               The
               same
               I
               say
               again
               ,
               as
               to
               forms
               of
               Government
               ,
               whether
               the
               Power
               of
               sole
               Jurisdiction
               ,
               and
               Ordination
               ,
               be
               invested
               in
               one
               person
               above
               the
               rank
               of
               Presbyters
               ,
               or
               be
               lodged
               in
               a
               Colledge
               acting
               in
               a
               p●rity
               of
               Power
               ,
               is
               a
               plea
               must
               be
               removed
               from
               the
               Court
               of
               common
               Law
               of
               Nature
               ,
               to
               the
               Kings
               Bench
               ;
               I
               mean
               to
               the
               positive
               Lawes
               of
               God
               ,
               or
               the
               Supream
               power
               in
               a
               Common-wealth
               :
               There
               being
               no
               Statutes
               in
               the
               Law
               of
               Nature
               to
               determine
               it
               :
               it
               must
               be
               therefore
               
                 Placitum
                 Regis
              
               ,
               some
               positive
               Law
               must
               end
               the
               controversie
               .
               We
               therefore
               traverse
               the
               Suit
               here
               ,
               and
               shall
               enter
               it
               at
               the
               other
               Court.
               
            
             
               The
               second
               thing
               dictated
               by
               the
               Law
               of
               Nature
               ,
               is
               ,
               
                 That
                 the
                 persons
                 imployed
                 in
                 the
                 immediate
                 Service
                 of
                 God
                 ,
                 and
                 entrusted
                 with
                 the
                 Power
                 of
                 governing
                 the
                 Society
                 appointed
                 for
                 that
                 end
                 ,
                 should
                 have
                 respect
                 paid
                 them
                 answerable
                 to
                 the
                 Nature
                 of
                 their
                 imployment
                 .
              
               This
               appears
               to
               have
               foundation
               in
               the
               Law
               of
               Nature
               ,
               being
               easily
               deducible
               from
               one
               of
               the
               first
               principles
               of
               that
               Law
               ,
               that
               God
               is
               to
               be
               worshipped
               ;
               if
               so
               ,
               then
               those
               whose
               imployment
               is
               chiefly
               to
               attend
               upon
               himself
               ,
               ought
               to
               have
               greater
               Reverence
               then
               others
               .
               By
               the
               same
               Reason
               in
               Nature
               ,
               that
               if
               we
               do
               honour
               the
               King
               himself
               ,
               the
               nearer
               any
               are
               to
               the
               Kings
               Person
               in
               attendance
               and
               imployment
               ,
               the
               greater
               honour
               is
               to
               be
               shewed
               them
               .
               The
               ground
               of
               which
               is
               ,
               that
               the
               honour
               given
               to
               servants
               as
               such
               ,
               is
               not
               given
               to
               their
               persons
               ,
               but
               to
               their
               Relation
               ,
               or
               to
               the
               one
               only
               upon
               the
               account
               of
               the
               other
               ;
               and
               so
               it
               doth
               not
               fix
               and
               terminate
               upon
               themselves
               ,
               but
               rebounds
               back
               ,
               and
               reflects
               upon
               the
               Original
               and
               Fountain
               of
               that
               Honour
               ,
               the
               Prince
               
               himself
               :
               So
               if
               any
               be
               honoured
               upon
               the
               account
               of
               their
               immediate
               imployment
               in
               the
               service
               of
               God
               ,
               it
               is
               God
               who
               is
               chiefly
               honour'd
               ,
               and
               not
               they
               ;
               it
               being
               the
               way
               men
               have
               to
               expresse
               their
               honour
               to
               God
               ,
               by
               shewing
               it
               proportionably
               and
               respectively
               to
               those
               who
               either
               represent
               him
               ,
               or
               are
               imployed
               by
               him
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               Chrysostome
               speaks
               in
               this
               very
               case
               .
               
                 The
                 honour
                 p●sseth
                 through
              
               
               
                 them
                 to
                 God
                 himself
              
               .
               Where
               he
               largely
               proves
               this
               very
               thing
               from
               the
               Egyptians
               sparing
               the
               Lands
               of
               their
               Priests
               ;
               and
               argues
               at
               least
               for
               an
               equality
               of
               honour
               ,
               from
               reason
               ,
               to
               be
               given
               to
               those
               who
               serve
               the
               true
               God.
               Nay
               ,
               he
               is
               so
               far
               from
               looking
               upon
               it
               as
               part
               of
               their
               superstition
               ,
               that
               he
               mounts
               his
               argument
               
                 à
                 pari
              
               ,
               to
               one
               
                 à
                 minori
                 ad
                 majus
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               is
               ,
               
                 As
                 much
                 as
                 truth
                 exceeds
                 errour
                 ,
                 and
                 the
                 servants
                 of
                 God
                 do
                 the
                 Idol-priests
                 ;
                 so
                 much
                 let
                 the
                 honour
                 we
                 give
                 to
                 them
                 ,
                 exceed
                 that
                 which
                 was
                 given
                 by
                 the
                 Heathen
                 to
                 theirs
                 :
              
               But
               we
               have
               a
               further
               evidence
               of
               the
               honourablenesse
               of
               this
               imployment
               ,
               by
               the
               light
               of
               Nature
               ,
               from
               the
               persons
               imployed
               in
               this
               work
               ,
               before
               any
               positive
               Laws
               did
               restrain
               it
               :
               For
               I
               say
               not
               ,
               that
               the
               Law
               of
               Nature
               doth
               dictate
               ,
               that
               the
               function
               of
               those
               imployed
               in
               this
               work
               should
               be
               differenced
               from
               all
               other
               ;
               that
               is
               done
               by
               Divine
               positive
               Laws
               ;
               but
               the
               honour
               of
               those
               in
               that
               function
               is
               from
               the
               Law
               of
               Nature
               :
               which
               appears
               hence
               ,
               in
               that
               in
               the
               eldest
               times
               ,
               those
               who
               had
               the
               greatest
               authority
               civil
               ,
               had
               likewise
               the
               sacred
               conjoyned
               with
               it
               .
               For
               as
               Aristotle
               rightly
               observes
               ,
               that
               the
               originall
               
               of
               civil
               Government
               was
               from
               private
               families
               :
               so
               in
               those
               families
               ,
               before
               they
               came
               to
               associate
               for
               more
               publike
               worship
               ,
               the
               Master
               of
               the
               family
               was
               the
               Priest
               of
               it
               .
               Thence
               
               we
               read
               of
               Noahs
               sacrificing
               ,
               Abrahams
               duty
               to
               instruct
               his
               family
               ,
               and
               his
               own
               command
               for
               offering
               up
               his
               Son
               :
               we
               read
               of
               Iacobs
               sacrificing
               ,
               and
               Iobs
               ,
               and
               so
               of
               others
               .
               Every
               Master
               of
               the
               family
               then
               was
               the
               High
               Priest
               too
               ,
               and
               governed
               his
               family
               ,
               not
               only
               as
               such
               ,
               but
               as
               a
               religious
               Society
               .
            
             
               Afterwards
               (
               from
               what
               institution
               we
               know
               not
               ;
               but
               certainly
               
               the
               reason
               of
               it
               ,
               if
               it
               were
               so
               ,
               was
               to
               put
               the
               greater
               
               honour
               upon
               the
               eldest
               son
               )
               it
               is
               generally
               conceived
               ,
               that
               the
               first-born
               had
               the
               Priesthood
               of
               the
               Family
               in
               their
               possession
               ,
               till
               the
               time
               of
               the
               Leviticall
               Law.
               The
               Jewish
               Doctors
               
               think
               that
               was
               the
               Birthright
               which
               Iacob
               procured
               from
               his
               Father
               ,
               and
               which
               Abraham
               gave
               to
               Isaac
               ,
               when
               it
               is
               said
               ,
               that
               he
               gave
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               all
               that
               he
               had
               :
               For
               saith
               Postellus
               ,
               if
               it
               be
               meant
               in
               a
               literall
               sense
               ,
               how
               could
               he
               give
               those
               gifts
               to
               his
               other
               Sons
               which
               are
               mentioned
               before
               ?
               Wherefore
               he
               conjectures
               ,
               by
               that
               All
               ,
               is
               meant
               the
               spiritual
               knowledge
               of
               Christ
               ,
               which
               he
               calls
               
                 Intellectus
                 generalis
              
               ;
               which
               might
               be
               more
               proper
               to
               him
               as
               Priest
               of
               the
               family
               .
               But
               the
               plain
               meaning
               is
               no
               more
               ,
               than
               ,
               when
               Abraham
               had
               bestowed
               Legacies
               on
               his
               other
               Children
               ,
               he
               left
               
                 Isaac
                 haredem
                 ex
                 asse
              
               ,
               his
               lawfull
               heir
               :
               I
               am
               unwilling
               to
               deny
               a
               Tradition
               so
               generally
               received
               ,
               among
               both
               Jewish
               and
               Christian
               Writers
               ,
               as
               the
               Priesthood
               of
               the
               first-born
               before
               the
               Law
               ;
               but
               this
               I
               say
               ,
               I
               cannot
               yet
               find
               any
               other
               ground
               for
               it
               but
               Tradition
               ▪
               no
               place
               of
               Scripture
               giving
               us
               sufficient
               evidence
               for
               it
               ,
               and
               many
               against
               it
               .
               That
               which
               serves
               sufficiently
               for
               the
               consutation
               of
               it
               ,
               is
               that
               observation
               of
               Theodoret
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               
                 It
                 is
                 to
                 be
                 observed
              
               ,
               
               
                 that
                 the
                 younger
                 are
                 alwayes
                 preferred
                 before
                 the
                 first-born
                 .
              
               Which
               he
               takes
               notice
               of
               from
               the
               case
               he
               there
               speaks
               to
               of
               Ephraim
               and
               Manasses
               ;
               and
               so
               runs
               it
               up
               to
               Abel
               preferr'd
               before
               
                 Cain
                 ,
                 Seth
              
               before
               
                 Iapheth
                 ,
                 Abraham
              
               before
               his
               elder
               brethren
               ,
               Isaac
               before
               
                 Ismael
                 ,
                 Iacob
              
               before
               
                 Esau
                 ,
                 Iudas
              
               and
               Ioseph
               before
               
                 Reuben
                 ,
                 Moses
              
               before
               Aaron
               ;
               and
               David
               before
               
               the
               rest
               of
               his
               Brethren
               ;
               (
               although
               that
               was
               after
               the
               Law
               )
               .
               That
               place
               which
               gives
               the
               greatest
               countenanc●
               to
               the
               opinion
               is
               ,
               Numbers
               3.
               41.
               
               
                 And
                 thou
                 shalt
                 take
                 the
                 Levites
                 for
                 me
                 instead
                 of
                 the
                 first-born
                 :
              
               where
               it
               seems
               ,
               that
               the
               first-born
               were
               formerly
               the
               Priests
               ,
               in
               whose
               room
               the
               Levites
               were
               taken
               .
               But
               with
               submission
               to
               better
               judgements
               ,
               I
               can
               see
               nothing
               implyed
               in
               this
               place
               ,
               but
               only
               that
               God
               having
               delivered
               their
               first-born
               in
               
                 Egypt
                 ,
                 Exodus
              
               12.
               23.
               and
               calling
               for
               them
               to
               be
               sanctified
               to
               him
               ,
               Exodus
               13.
               2.
               upon
               the
               account
               of
               the
               propriety
               he
               had
               in
               them
               ,
               in
               a
               peculiar
               manner
               ,
               by
               that
               deliverance
               (
               and
               not
               on
               the
               account
               of
               any
               speciall
               service
               ,
               for
               many
               were
               very
               unfit
               for
               that
               by
               reason
               of
               age
               ▪
               and
               
               which
               is
               observable
               ,
               God
               requires
               as
               well
               the
               first-born
               of
               beasts
               both
               to
               be
               sanctified
               and
               redeemed
               ,
               Numbers
               3
               41.
               )
               therefore
               God
               now
               setling
               a
               way
               of
               Worship
               ,
               he
               gave
               the
               Israelites
               liberty
               to
               redeem
               them
               ,
               and
               instead
               of
               them
               pitched
               on
               the
               Tribe
               of
               Levi
               for
               his
               own
               service
               .
               Another
               plac●
               is
               Exodus
               
               24.
               5.
               where
               the
               young
               men
               are
               mentioned
               that
               offered
               burnt-offering
               .
               It
               is
               confessed
               that
               the
               Chaldee
               Paraphrast
               and
               Arabick
               Version
               understand
               here
               the
               First-born
               ;
               but
               however
               the
               place
               implyes
               no
               more
               then
               that
               they
               were
               employed
               to
               bring
               the
               sacrifices
               ,
               for
               so
               the
               Septuagint
               render
               it
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               else
               that
               they
               were
               employed
               as
               the
               Popae
               only
               to
               kill
               the
               Sacrifices
               ;
               for
               we
               see
               the
               sprinkling
               of
               the
               blood
               which
               was
               the
               main
               thing
               intended
               here
               as
               a
               foederal
               rite
               ,
               was
               done
               by
               Moses
               himself
               ,
               who
               was
               the
               High
               ,
               priest
               of
               the
               people
               as
               well
               as
               Prince
               ,
               till
               Aaron
               and
               his
               sons
               were
               set
               a
               part
               ,
               which
               was
               not
               till
               Exodus
               28.
               1
               ,
               2.
               and
               yet
               Aaron
               was
               three
               years
               elder
               then
               
                 Moses
                 ,
                 Exod.
              
               7.
               7.
               which
               is
               an
               evidence
               that
               Aaron
               as
               first-born
               was
               not
               the
               Priest
               ;
               for
               till
               his
               consecration
               ,
               Moses
               and
               not
               Aaron
               performed
               the
               offices
               of
               Priesthood
               .
               Thence
               we
               read
               ,
               Psalm
               99.
               6.
               
               Moses
               and
               Aaron
               
                 among
                 his
                 Priests
              
               .
               For
               although
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               be
               sometimes
               attributed
               to
               those
               in
               civill
               authority
               ,
               1
               as
               2
               Samuel
               .
               8.
               18.
               compared
               with
               1
               Chron.
               18.
               17.
               and
               2
               Sam.
               26.
               26.
               
               Gen.
               41.
               50.
               
               Exodus
               2.
               16.
               
               Iob
               12.
               19.
               yet
               there
               is
               no
               ▪
               reason
               so
               to
               understand
               it
               of
               Moses
               :
               And
               further
               ,
               the
               ground
               why
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               was
               attributed
               to
               both
               Prince
               and
               Priest
               before
               the
               Law
               ,
               was
               ,
               because
               the
               same
               person
               might
               be
               both
               ;
               as
               the
               Priests
               of
               Egypt
               were
               Princes
               too
               ,
               Gen.
               41.
               50.
               
               But
               for
               Moses
               ,
               we
               read
               not
               only
               of
               the
               
               title
               ,
               but
               the
               proper
               offices
               of
               Priests
               attributed
               to
               him
               ,
               as
               sacrificing
               ,
               Exodus
               24.
               5.
               consecrating
               Aaron
               and
               his
               sons
               ,
               Exodus
               29.
               35.
               and
               therefore
               
                 Aben
                 Ezra
              
               upon
               that
               Psalm
               forecited
               ,
               calls
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               High
               Priest.
               
            
             
               This
               Priest-hood
               of
               Moses
               leads
               us
               to
               another
               evidence
               of
               
               the
               honour
               of
               those
               who
               were
               employed
               in
               the
               service
               of
               God
               ,
               which
               is
               that
               when
               Families
               encreased
               and
               many
               associated
               into
               a
               Common-wealth
               ,
               though
               the
               private
               service
               might
               belong
               to
               the
               master
               of
               the
               Family
               ,
               yet
               the
               publike
               ,
               before
               positive
               Laws
               restraining
               it
               ,
               was
               most
               commonly
               joyned
               with
               the
               civill
               
               power
               .
               That
               Melchizedek
               was
               both
               King
               and
               Priest
               in
               Salem
               ;
               if
               with
               the
               Jews
               we
               conclude
               he
               was
               Som
               (
               which
               we
               have
               little
               reason
               for
               )
               it
               will
               be
               a
               greater
               evidence
               ,
               Sem
               being
               then
               the
               greatest
               Potentate
               Living
               .
               But
               we
               passe
               from
               him
               to
               other
               Nations
               after
               the
               dispersion
               ,
               to
               see
               where
               the
               power
               over
               religious
               Societies
               was
               generally
               held
               .
               In
               Egypt
               we
               find
               
               that
               their
               Priests
               were
               often
               made
               Kings
               ,
               as
               Plutarch
               observes
               out
               of
               Hecataeus
               ,
               and
               is
               confessed
               by
               
                 Strabo
                 ,
                 Diodorus
              
               ,
               and
               others
               .
               Of
               the
               Greeks
               the
               same
               Plutarch
               gives
               us
               a
               large
               testimony
               ,
               that
               among
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 Priesthood
                 was
                 accounted
                 of
                 equal
                 dignity
                 with
                 the
                 Kingdom
                 .
              
               The
               same
               doth
               Aristotle
               in
               severall
               places
               of
               his
               Politicks
               :
               and
               particularly
               of
               the
               Spartans
               ,
               of
               whom
               Herodotus
               adds
               ,
               that
               the
               Priest-hood
               of
               
                 Iupiter
                 Coelestis
              
               and
               Lacedaemonius
               did
               alwayes
               belong
               to
               the
               Kings
               own
               person
               .
               For
               the
               old
               Latins
               ,
               Virgils
               Anius
               is
               sufficient
               :
               and
               among
               the
               Romans
               after
               the
               powers
               were
               separated
               ,
               the
               
                 Pontifex
                 Max.
              
               had
               royal
               state
               ,
               his
               cella'curulis
               and
               Lictores
               ,
               as
               the
               Consuls
               had
               ,
               only
               their
               Priests
               medled
               not
               in
               civill
               affairs
               ,
               of
               which
               Plutarch
               gives
               a
               double
               reason
               ;
               the
               impossibility
               of
               minding
               both
               imployments
               as
               they
               should
               do
               ,
               and
               so
               must
               either
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               neglect
               the
               Worship
               of
               the
               Gods
               ,
               or
               else
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               wrong
               the
               people
               with
               the
               neglect
               of
               the
               administration
               of
               justice
               .
               The
               other
               reason
               is
               ,
               because
               those
               that
               were
               imployed
               in
               civill
               affairs
               ,
               were
               put
               upon
               execution
               of
               justice
               ;
               and
               it
               was
               no
               wayes
               fit
               a
               man
               should
               come
               reeking
               from
               the
               blood
               of
               Citizens
               ,
               to
               go
               and
               sacrifice
               to
               the
               Gods
               :
               This
               conjunction
               of
               civill
               and
               sacred
               power
               is
               attested
               by
               
               
                 Clemens
                 Alexandrinus
              
               of
               the
               most
               civilized
               Heathens
               ;
               so
               likewise
               by
               Synesius
               of
               the
               most
               ancient
               Nations
               ,
               by
               Strabo
               of
               the
               Ephesians
               ,
               by
               the
               Roman
               Historians
               of
               the
               Roman
               Emperours
               ,
               who
               from
               Augustus
               to
               Gratian
               ,
               and
               some
               say
               after
               ,
               continued
               the
               title
               of
               
                 Pontifex
                 Maximus
              
               among
               the
               rest
               of
               the
               Imperiall
               Honours
               .
               Thus
               much
               then
               may
               serve
               to
               manifest
               how
               the
               Honour
               of
               those
               persons
               who
               are
               im
               〈…〉
               e
               service
               of
               God
               ,
               and
               the
               Governme
               〈…〉
               is
               a
               dictate
               of
               the
               Law
               of
               〈…〉
            
          
           
             
             
               CHAP.
               V.
               
            
             
               
                 The
                 third
                 thing
                 dictated
                 by
                 the
                 Law
                 of
                 Nature
                 ,
                 is
                 the
                 solemnity
                 of
                 all
                 things
                 to
                 be
                 performed
                 in
                 this
                 Society
                 ;
                 which
                 lies
                 in
                 the
                 gravity
                 of
                 all
                 Rites
                 and
                 Ceremonies
                 ,
                 in
                 the
                 composed
                 temper
                 of
                 mind
                 .
                 Gods
                 worship
                 rationall
                 .
                 His
                 spirit
                 destroyes
                 not
                 the
                 use
                 of
                 reason
                 .
                 The
                 Enthusiastick
                 Spirit
                 discovered
                 .
                 The
                 circumstantiating
                 of
                 fit
                 time
                 and
                 place
                 for
                 Worship
                 .
                 The
                 seventh
                 day
                 ,
                 on
                 what
                 account
                 so
                 much
                 spoken
                 of
                 by
                 Heathens
                 The
                 Romans
                 Holy
                 dayes
                 .
                 Cessation
                 of
                 labour
                 upon
                 them
                 .
                 The
                 solemnity
                 of
                 Ceremonies
                 used
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Silence
                 in
                 Devotions
                 .
                 Exclusion
                 of
                 unfit
                 persons
                 .
                 Solemnity
                 of
                 discipline
                 :
                 Excommunication
                 among
                 the
                 Iews
                 by
                 the
                 sound
                 of
                 a
                 Trumpet
                 ,
                 amongst
                 Christians
                 by
                 a
                 Bell.
                 
              
            
             
               THe
               next
               thing
               in
               reference
               to
               religious
               Societies
               which
               
               Nature
               dictates
               ,
               is
               ,
               
                 That
                 all
                 things
                 ,
                 either
                 pertaining
                 to
                 the
                 immediate
                 worship
                 of
                 God
                 ,
                 or
                 belonging
                 to
                 the
                 Government
                 of
                 that
                 Society
                 ,
                 be
                 performed
                 with
                 the
                 greatest
                 solemnity
                 and
                 decency
                 that
                 may
                 be
                 .
              
               Which
               dictate
               ariseth
               from
               the
               nature
               of
               the
               things
               themselves
               ;
               which
               being
               most
               grave
               and
               serious
               ,
               do
               require
               the
               greatest
               gravity
               and
               seriousnesse
               in
               the
               doing
               of
               them
               .
               And
               therefore
               any
               Ceremonies
               ,
               Actions
               ,
               or
               Gestures
               ,
               which
               tend
               to
               the
               discomposing
               mens
               Spirits
               ,
               are
               upon
               that
               account
               to
               be
               exploded
               out
               of
               any
               religious
               Societies
               ,
               as
               being
               so
               directly
               repugnant
               to
               the
               Nature
               ,
               design
               ,
               and
               performance
               of
               religious
               duties
               .
               Wherefore
               that
               is
               the
               standing
               Rule
               of
               all
               instituted
               Ceremonies
               ,
               by
               the
               Law
               of
               Nature
               in
               the
               Worship
               of
               God
               ,
               that
               they
               be
               such
               as
               tend
               immediately
               to
               the
               advancing
               the
               serenity
               ,
               tranquillity
               ,
               and
               composure
               of
               their
               minds
               who
               observe
               them
               ;
               and
               not
               such
               which
               in
               their
               own
               nature
               ,
               or
               by
               continuall
               custome
               of
               the
               users
               of
               them
               ,
               do
               either
               rarifie
               mens
               spirits
               too
               much
               into
               a
               superficiall
               lightnesse
               and
               vanity
               of
               spirit
               ;
               or
               el●e
               sink
               them
               too
               much
               below
               the
               command
               of
               reason
               ,
               into
               the
               power
               of
               unruly
               passions
               .
               A
               clear
               and
               composed
               spirit
               ,
               is
               only
               fit
               for
               converse
               with
               things
               of
               so
               high
               a
               Nature
               .
               That
               Region
               which
               is
               nearest
               Heaven
               ,
               is
               the
               freest
               from
               clouds
               and
               vapours
               ,
               as
               well
               as
               
               those
               dancing
               Meteors
               ,
               which
               hover
               about
               in
               a
               light
               uncertain
               motion
               .
               It
               strangely
               unbecomes
               the
               Majesty
               of
               religious
               worship
               to
               have
               any
               thing
               vulgar
               ,
               triviall
               ,
               much
               more
               ridiculous
               in
               it
               .
               The
               Worship
               of
               God
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               rationall
               
               worship
               ,
               as
               well
               in
               regard
               of
               that
               real
               on
               which
               should
               moderate
               and
               govern
               the
               manner
               of
               service
               ,
               as
               in
               regard
               of
               those
               faculties
               which
               should
               be
               most
               ●mployed
               in
               it
               ;
               or
               the
               foundation
               which
               the
               service
               hath
               upon
               the
               dictates
               of
               mens
               naturall
               reason
               .
            
             
               And
               as
               Nature
               tells
               us
               ,
               there
               should
               be
               nothing
               too
               light
               or
               
               superficiall
               ,
               so
               neither
               any
               thing
               whereby
               men
               are
               carried
               beyond
               the
               bounds
               of
               their
               own
               reason
               :
               For
               what
               men
               do
               at
               such
               a
               time
               ,
               is
               not
               their
               own
               proper
               act
               ,
               but
               is
               more
               properly
               to
               be
               ascribed
               to
               the
               power
               ,
               strength
               ,
               and
               excess
               of
               a
               Melancholy
               fancy
               ,
               or
               else
               to
               a
               higher
               Enthusiasticall
               spirit
               ,
               which
               then
               actuates
               and
               informs
               their
               sancies
               :
               And
               therefore
               it
               hath
               been
               well
               observed
               ,
               as
               a
               Characteristicall
               difference
               between
               the
               true
               
                 Propheticall
                 spirit
              
               ,
               and
               the
               false
               and
               counterfeit
               ;
               that
               the
               one
               leaves
               men
               in
               the
               free
               use
               of
               their
               reason
               and
               faculties
               ;
               the
               other
               alienates
               them
               by
               Panick
               fears
               ,
               tremblings
               ,
               and
               consternations
               both
               of
               body
               and
               mind
               .
               To
               which
               purpose
               many
               evidences
               are
               brought
               by
               a
               
                 late
                 learned
              
               
               Writer
               ,
               in
               his
               Discourse
               of
               Prophecy
               out
               of
               the
               Heathen
               and
               Christian
               Authors
               .
               These
               latter
               discovering
               the
               vanity
               of
               the
               
                 Montanisticall
                 spirit
              
               by
               this
               one
               observation
               :
               which
               besides
               the
               Authors
               there
               cited
               ,
               (
               
                 viz.
                 Clemens
                 Alexandrinus
              
               ,
               
               Miltiades
               in
               
                 Eusebius
                 ,
                 Ierom
              
               and
               Chrysostome
               )
               may
               appear
               from
               Epiphanius
               ,
               who
               largely
               and
               excellently
               discourseth
               on
               this
               Subject
               ,
               when
               he
               discovers
               the
               folly
               of
               Montanus
               and
               his
               followers
               :
               And
               gives
               this
               reason
               why
               they
               could
               be
               no
               true
               Prophets
               ;
               for
               those
               that
               were
               so
               ,
               had
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 A
                 great
                 consistency
                 of
                 sense
                 ,
                 reason
                 ,
                 and
                 discourse
              
               ;
               and
               instanceth
               in
               Isaiah
               and
               Ezekiel
               :
               for
               saith
               he
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 A
                 true
                 Prophet
                 had
                 alwayes
                 the
                 free
                 use
                 of
                 his
                 reason
                 and
                 faculties
                 ,
                 and
                 spake
                 from
                 the
                 spirit
                 of
                 God
                 with
                 consistency
                 and
                 coherence
                 of
                 Discourse
                 .
              
               But
               it
               was
               quite
               otherwise
               with
               the
               M●ntanists
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 They
                 were
                 alwayes
                 trembling
                 both
                 in
                 body
                 and
                 mind
                 ;
                 used
                 no
                 consequence
                 of
                 reason
                 in
                 discourse
                 ;
                 their
                 words
                 had
                 no
                 proper
                 sense
                 ,
                 but
                 were
                 all
                 dark
                 ,
                 intricate
                 and
                 obscure
                 .
              
               An
               exact
               description
               of
               a
               late
               prevailing
               Sect
               among
               us
               ,
               who
               have
               their
               names
               from
               those
               consternations
               they
               were
               wont
               to
               fall
               into
               ,
               and
               whose
               language
               carries
               as
               much
               obscurity
               with
               it
               ,
               as
               any
               of
               the
               followers
               of
               Montanus
               could
               wrap
               up
               theirs
               into
               .
               Only
               ,
               instead
               of
               Montanus
               his
               Paraclete
               ,
               they
               tell
               us
               of
               a
               
                 Light
                 within
              
               ,
               whose
               office
               is
               much
               of
               the
               same
               nature
               with
               the
               other
               ;
               And
               one
               of
               the
               great
               errours
               of
               Montanus
               was
               ,
               the
               adhering
               to
               Enthusiasms
               and
               revelations
               beyond
               and
               beside
               the
               written
               Word
               ;
               which
               is
               the
               Helena
               of
               our
               late
               Opinionists
               ,
               because
               it
               gives
               a
               liberty
               for
               venting
               any
               conceptions
               of
               their
               own
               brains
               ,
               under
               the
               pretence
               and
               disguise
               of
               a
               
                 Light
                 within
              
               .
               But
               we
               see
               hence
               ,
               how
               far
               such
               tremblings
               and
               consternations
               of
               body
               and
               mind
               are
               from
               a
               true
               ,
               sober
               ,
               Prophetick
               spirit
               :
               and
               how
               those
               Christians
               who
               lived
               in
               the
               time
               when
               the
               Spirit
               of
               Prophe●y
               had
               not
               yet
               left
               the
               Church
               of
               Christ
               (
               as
               appears
               by
               
                 Origen
                 ,
                 Tertullian
              
               ,
               and
               others
               :
               )
               
               yet
               they
               alwayes
               looked
               upon
               any
               violent
               extasie
               ,
               or
               fury
               ,
               as
               an
               evidence
               of
               a
               false
               Prophet
               .
               And
               therefore
               Tertullian
               ,
               when
               grown
               a
               Proselyte
               of
               Montanus
               ,
               endeavours
               strongly
               to
               remove
               that
               apprehension
               of
               the
               exstaticall
               fury
               of
               Montanus
               ,
               and
               Prisca
               ,
               and
               Maximilla
               ,
               granting
               ,
               if
               it
               were
               true
               ,
               that
               it
               was
               a
               mark
               of
               a
               false
               and
               counterfeit
               prophetical
               spirit
               .
               The
               true
               Prophets
               I
               grant
               of
               old
               ,
               were
               by
               the
               strength
               of
               the
               impression
               of
               their
               visions
               upon
               their
               Animal
               spirits
               ,
               sometimes
               thrown
               into
               a
               fit
               of
               trembling
               ;
               but
               then
               it
               was
               not
               continually
               so
               ,
               and
               when
               it
               was
               ,
               it
               might
               be
               rather
               a
               prefent
               astonishment
               from
               so
               strange
               and
               unwonted
               sight
               (
               as
               is
               
               common
               in
               such
               cases
               )
               or
               else
               from
               the
               strong
               apprehension
               they
               had
               of
               the
               dismall
               judgements
               God
               threatned
               to
               the
               people
               ▪
               but
               however
               ,
               it
               never
               took
               from
               them
               the
               free
               use
               of
               their
               reason
               and
               faculties
               ,
               which
               were
               alwayes
               conversant
               about
               the
               matters
               reveased
               unto
               them
               .
               But
               as
               
                 Proo●pius
                 Gaz●●●
              
               observes
               of
               the
               false
               Prophets
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               they
               were
               acted
               like
               mad
               m●●
               ▪
               Which
               he
               takes
               notice
               of
               upon
               occassion
               o●
               Sa●●●
               prophe●ying
               when
               the
               evil
               spirit
               came
               upon
               
               him
               ;
               and
               interprets
               with
               the
               Jewish
               Writers
               ,
               of
               a
               madnesse
               rather
               then
               true
               Prophecy
               .
               Such
               as
               that
               of
               Cassandra
               when
               she
               is
               brought
               in
               by
               Lycophron
               ,
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
            
             
               
                 Utt'ring
                 a
                 strange
                 confused
                 noise
                 ,
              
               
                 Much
                 like
                 unto
                 black
                 Sphinx's
                 voice
                 .
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               Tz●tzes
               ,
               that
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               is
               fully
               described
               by
               Lucan
               ,
               of
               one
               pretending
               Enthusiasm
               :
            
             
               
                 —
                 
                   sub
                   pectore
                   ficta
                   qui●to
                
              
               
                 
                   Verba
                   refert
                   ,
                   nullo
                   confus
                   a
                   murmure
                   voci●
                   ,
                
              
               
                 
                   Instinctam
                   sacro
                   mentem
                   testata
                   furore
                
                 .
              
            
             
               And
               soon
               after
               ,
            
             
               
                 —
                 
                   non
                   rupta
                   trementi
                
              
               
                 
                   Verba
                   sono
                   ,
                   nec
                   vox
                   antri
                   complere
                   capacis
                
              
               
                 
                   Sufficiens
                   spatium
                
                 —
              
            
             
               Whereby
               he
               discovers
               her
               ,
               not
               to
               be
               a
               true
               Enthusiast
               ,
               because
               she
               used
               not
               such
               a
               strange
               confused
               voice
               and
               tremblings
               as
               they
               did
               who
               were
               their
               proper
               Enthusiasts
               ,
               as
               the
               Sybils
               and
               the
               
                 Pythian
                 prophetess
              
               .
               By
               this
               we
               see
               ,
               that
               these
               Earthquakes
               of
               violent
               passions
               are
               caused
               by
               the
               Prince
               of
               the
               ayr
               ,
               and
               not
               by
               the
               gentle
               breathings
               of
               the
               Divine
               Spirit
               :
               That
               these
               convulsions
               of
               mens
               spirits
               ,
               are
               not
               the
               consequents
               of
               the
               inhabitation
               of
               the
               good
               Spirit
               ,
               but
               of
               the
               violent
               intrusion
               of
               the
               evil
               one
               :
               That
               that
               temper
               of
               mind
               is
               most
               suitable
               to
               Religion
               ,
               which
               is
               as
               well
               free
               from
               the
               bleaknesse
               and
               turbulency
               of
               passion
               ,
               as
               the
               saint
               gleams
               of
               Lightnesse
               and
               Vanity
               .
            
             
               But
               a
               further
               solemnity
               then
               this
               is
               required
               by
               the
               dictates
               of
               Nature
               too
               ,
               which
               lyes
               in
               the
               circumstantiating
               of
               time
               and
               place
               ,
               and
               a
               dedication
               of
               both
               to
               the
               end
               of
               Worship
               .
               That
               these
               are
               very
               consonant
               to
               natural
               Reason
               ,
               appears
               by
               the
               universall
               consent
               of
               all
               Nations
               agreeing
               :
               in
               any
               form
               of
               the
               Worship
               of
               a
               Deity
               :
               who
               have
               all
               had
               their
               set-times
               ,
               
               and
               fixed
               places
               to
               perform
               this
               Worship
               in
               .
               I
               shall
               not
               insist
               as
               some
               have
               done
               ,
               that
               the
               Seventh
               day
               hath
               been
               particularly
               and
               solemnly
               observed
               for
               the
               worship
               of
               God
               by
               the
               consent
               of
               Nations
               :
               Although
               there
               be
               many
               probable
               arguments
               and
               plausible
               testimonies
               brought
               for
               a
               peculiarity
               of
               honour
               to
               ,
               if
               not
               service
               on
               ,
               the
               Seventh-day
               ,
               out
               of
               Iosephus
               ,
               
               
                 Aristobulus
                 ,
                 Iudaeus
              
               (
               and
               by
               him
               from
               
                 Linus
                 ,
                 Hesiod
                 ,
                 Homer
              
               )
               
                 Clemens
                 Alexandrinus
                 ,
                 Tertullian
                 ,
                 Lampridius
                 ,
                 Seneca
                 ,
                 Tibullus
                 ,
              
               and
               many
               others
               .
               From
               which
               Testimonies
               ,
               it
               appears
               that
               some
               kind
               of
               reverence
               and
               honour
               was
               given
               to
               the
               Seventh-day
               ;
               but
               whether
               that
               day
               was
               the
               seventh
               of
               the
               week
               ,
               or
               the
               seventh
               of
               the
               month
               ;
               (
               which
               was
               consecrated
               among
               the
               Greeks
               to
               Apollo
               ,
               upon
               which
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               the
               seventh
               of
               every
               month
               were
               observed
               in
               honour
               of
               him
               ;
               )
               whether
               the
               title
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               did
               belong
               to
               the
               seventh
               as
               one
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Festivall
               or
               
                 inauspicious
                 dayes
              
               (
               for
               it
               was
               common
               to
               both
               )
               ?
               Whether
               observed
               by
               any
               publike
               religious
               custome
               ,
               or
               by
               some
               private
               superstition
               ,
               are
               things
               too
               large
               to
               inquire
               into
               ,
               too
               difficult
               now
               to
               determine
               ,
               and
               not
               necessary
               for
               my
               present
               purpose
               ;
               It
               being
               sufficient
               in
               order
               to
               that
               ,
               if
               they
               had
               any
               set
               times
               at
               all
               for
               worship
               ,
               which
               shews
               how
               solemn
               the
               worship
               of
               God
               ought
               to
               be
               .
               And
               this
               is
               not
               denyed
               by
               any
               ;
               it
               being
               so
               necessary
               a
               consectary
               from
               the
               duty
               of
               Worship
               that
               there
               must
               be
               a
               time
               for
               performance
               of
               it
               .
               And
               not
               only
               in
               generall
               that
               there
               must
               be
               some
               time
               ,
               but
               a
               sufficient
               proportion
               of
               time
               to
               be
               consecrated
               to
               the
               publike
               exercise
               of
               piety
               ,
               both
               from
               the
               consideration
               of
               mans
               obligation
               to
               divine
               service
               from
               his
               nature
               ,
               from
               the
               weight
               and
               concernment
               of
               the
               things
               that
               time
               is
               imployed
               in
               ,
               and
               the
               inward
               sense
               of
               immortality
               upon
               the
               soul
               of
               man.
               But
               then
               what
               this
               proportion
               of
               time
               must
               exactly
               be
               ,
               I
               see
               not
               how
               meer
               natural
               light
               could
               determine
               it
               ,
               but
               it
               would
               rather
               suggest
               it
               to
               be
               highly
               reasonable
               to
               wait
               for
               and
               expect
               such
               a
               determination
               from
               the
               supream
               Rector
               and
               Governour
               of
               the
               world
               .
               It
               being
               far
               more
               fit
               for
               the
               Master
               to
               prescribe
               unto
               the
               servant
               what
               proportion
               of
               service
               he
               expects
               from
               him
               ,
               then
               that
               the
               servant
               should
               both
               divide
               and
               choose
               his
               own
               time
               ,
               and
               the
               proportion
               of
               service
               which
               he
               owes
               to
               his
               Master
               .
               Nay
               it
               
               being
               so
               much
               more
               reasonable
               for
               us
               to
               wait
               for
               Gods
               order
               ,
               then
               for
               a
               servant
               for
               his
               Masters
               ,
               as
               Gods
               power
               and
               Dominion
               over
               the
               creature
               is
               greater
               then
               that
               of
               a
               Master
               over
               his
               servant
               ;
               as
               it
               is
               the
               voyce
               and
               sense
               of
               nature
               that
               Gods
               commands
               cannot
               otherwise
               be
               but
               just
               ,
               holy
               ,
               reasonable
               and
               good
               :
               which
               may
               be
               otherwise
               from
               men
               ;
               as
               the
               acceptance
               of
               our
               persons
               with
               God
               ,
               lies
               not
               barely
               in
               the
               work
               done
               ;
               but
               in
               the
               doing
               it
               out
               of
               obedience
               to
               the
               commands
               of
               God
               ;
               which
               is
               otherwise
               with
               men
               ▪
               as
               ,
               God
               can
               give
               strength
               to
               perform
               what
               he
               commands
               ,
               which
               man
               cannot
               :
               which
               things
               considered
               make
               it
               evident
               to
               be
               highly
               reasonable
               that
               God
               himself
               should
               prescribe
               the
               proportion
               of
               time
               ,
               and
               not
               mans
               nature
               .
               But
               when
               God
               hath
               thus
               determined
               it
               ,
               nature
               cannot
               but
               assent
               to
               that
               particular
               determination
               ,
               that
               in
               consideration
               of
               the
               works
               of
               God
               ,
               it
               is
               most
               reasonable
               that
               rather
               one
               day
               in
               a
               week
               ,
               then
               one
               in
               a
               month
               ,
               should
               be
               dedicated
               to
               Gods
               service
               ;
               that
               the
               seventh
               day
               of
               the
               week
               upon
               Gods
               resting
               on
               that
               day
               and
               sanctifying
               it
               ,
               should
               be
               the
               precise
               day
               ,
               unlesse
               some
               reason
               equivalent
               to
               that
               of
               the
               first
               institution
               ,
               and
               approved
               by
               God
               for
               that
               end
               ,
               be
               the
               ground
               of
               its
               alteration
               to
               another
               of
               the
               seven
               ,
               which
               is
               the
               reason
               of
               the
               change
               under
               the
               Gospel
               .
            
             
               As
               an
               evidence
               of
               the
               solemnity
               of
               times
               for
               worship
               ,
               the
               
               Romans
               as
               well
               as
               other
               Nations
               had
               their
               several
               feriae
               ;
               their
               dayes
               set
               apart
               for
               the
               honour
               of
               their
               Gods.
               In
               which
               Macrobius
               tells
               us
               the
               Priests
               held
               them
               polluted
               ,
               
                 si
                 indictis
                 conceptisque
              
               
               
                 opus
                 aliquod
                 fieret
                 ;
                 praetereâ
                 regem
                 sacrorum
                 flamines
                 que
                 non
                 licebat
                 videre
                 feriis
                 opus
                 fieri
                 ,
                 &
                 ideò
                 per
                 praeconem
                 denuntiabatur
                 nè
                 quid
                 tale
                 ageretur
                 ,
                 &
                 praecepti
                 negligens
                 multabatur
                 .
              
               If
               any
               work
               were
               done
               upon
               those
               dayes
               of
               Rest
               ,
               the
               day
               was
               polluted
               ;
               and
               the
               person
               punished
               ,
               unlesse
               it
               were
               as
               Umbro
               there
               affirms
               ,
               in
               order
               to
               the
               honour
               of
               their
               Gods
               ,
               or
               for
               necessaries
               of
               life
               .
               To
               which
               purpose
               Scaevola
               answered
               him
               that
               asked
               ,
               what
               work
               must
               be
               done
               upon
               the
               
                 Feria
                 :
                 Quod
                 pratermissum
                 noceret
                 ,
                 What
                 would
                 be
                 spoiled
                 by
                 letting
                 alone
              
               ;
               as
               taking
               an
               Ox
               out
               of
               a
               ditch
               ,
               strengthening
               a
               beam
               like
               to
               fall
               and
               ruine
               men
               ;
               and
               thence
               Maro
               allowed
               it
               lawfull
               to
               wash
               sheep
               if
               it
               were
               to
               cure
               ,
               and
               not
               only
               to
               cleanse
               them
               .
            
             
               
               Balautumque
               gregem
               fluvio
               mersare
               salubri
               .
            
             
               By
               which
               last
               word
               ,
               Macrobius
               saith
               it
               was
               only
               lawfull
               to
               do
               it
               for
               healing
               them
               ,
               and
               not
               in
               order
               to
               gain
               .
               Servius
               informs
               
               us
               likewise
               that
               the
               Priests
               when
               they
               went
               to
               sacrifice
               ,
               sent
               their
               servants
               before
               to
               bid
               all
               Tradesmen
               leave
               working
               ,
               
                 nè
                 pro
                 negotio
                 suo
                 &
                 ipsorum
                 oculos
                 &
                 Deorum
                 ceremonias
                 attaminent
                 ;
                 Feria
                 enim
                 operae
                 Deorum
                 creditae
                 sunt
              
               ;
               Lest
               by
               following
               their
               work
               they
               both
               offend
               them
               and
               the
               Gods
               too
               :
               For
               these
               Holy-dayes
               are
               devoted
               to
               the
               service
               of
               the
               Gods.
               Festus
               saith
               that
               upon
               their
               
                 dies
                 religiosi
                 ,
                 nisi
                 quod
                 necesse
                 est
                 ,
              
               
               
                 nefas
                 habetur
                 facere
                 ;
                 nothing
                 but
                 works
                 of
                 pure
                 necessity
                 were
                 to
                 be
                 done
                 ,
              
               But
               by
               
                 dies
                 religiosi
              
               ,
               probably
               he
               means
               the
               
                 dies
                 atr●
                 &
                 nefasti
              
               ;
               their
               ominous
               unlucky
               dayes
               ,
               as
               they
               accounted
               them
               .
               But
               however
               ,
               Macrobius
               distinguisheth
               the
               dayes
               among
               the
               Romans
               into
               
                 Dies
                 festi
                 ,
                 profesti
                 ,
                 &
                 intercisi
                 .
              
               The
               Festi
               were
               dedicated
               to
               the
               Gods
               ,
               the
               Profesti
               to
               their
               own
               works
               ,
               the
               Intercisi
               were
               divided
               between
               both
               ,
               at
               some
               hours
               of
               which
               it
               was
               lawfull
               to
               follow
               their
               civill
               employments
               ,
               at
               others
               not
               .
               
                 Nam
                 cum
                 hostiacaeditur
                 ,
                 fari
                 nefas
                 est
                 ;
                 inter
                 caesa
                 &
                 porrecta
                 ,
                 fari
                 licet
                 ;
                 rursus
                 cum
                 adoletur
                 ,
                 non
                 licet
                 .
              
               While
               the
               sacrifice
               was
               killing
               no
               Courts
               of
               Judicature
               were
               opened
               (
               in
               which
               the
               Praetor
               might
               
                 fari
                 tria
                 verba
                 solemnia
                 ,
                 Do
                 ,
                 dico
                 ;
                 addico
                 ,
              
               thence
               called
               
                 dies
                 fasti
              
               )
               but
               between
               the
               killing
               the
               sacrifice
               and
               offering
               up
               the
               entrails
               (
               called
               Porrecta
               from
               porricere
               ,
               which
               was
               
                 verbum
                 sacrificale
                 pervetustum
              
               ,
               saith
               Turnebus
               ,
               
               an
               old
               word
               belonging
               to
               sacrificing
               ,
               
                 exta
                 Di●s
                 cum
                 dabant
                 ,
                 porricere
                 dicebant
                 ,
              
               Varro
               )
               then
               it
               was
               lawfull
               to
               open
               the
               Courts
               ;
               but
               again
               when
               the
               sacrifice
               was
               offered
               ,
               it
               was
               not
               .
               By
               which
               we
               see
               as
               from
               the
               light
               of
               Nature
               ,
               that
               what
               dayes
               and
               times
               ,
               whether
               weekly
               ,
               monthly
               or
               Anniversary
               ,
               were
               designed
               
               and
               appointed
               as
               
                 dies
                 Festi
              
               ,
               for
               the
               service
               of
               God
               ,
               were
               to
               be
               spent
               wholly
               in
               order
               to
               that
               end
               ,
               and
               not
               to
               give
               some
               part
               to
               God
               ,
               and
               take
               others
               to
               themselves
               :
               as
               they
               were
               wont
               to
               do
               in
               their
               sacrifices
               ,
               to
               offer
               up
               some
               part
               to
               the
               Gods
               ,
               and
               feast
               upon
               the
               rest
               themselves
               ,
               as
               Athenaeus
               tells
               us
               that
               Conon
               and
               Alcibiades
               offered
               such
               Hecatombs
               to
               the
               Gods
               ,
               that
               they
               entertained
               the
               people
               upon
               the
               remainders
               
               of
               them
               .
               And
               from
               hence
               we
               may
               see
               how
               far
               short
               of
               natural
               
               light
               their
               Religion
               falls
               ,
               who
               make
               no
               scruple
               of
               spending
               a
               great
               part
               of
               the
               dayes
               devoted
               to
               Gods
               worship
               in
               following
               either
               their
               imployments
               or
               recreations
               :
               Which
               latter
               seem
               more
               directly
               to
               impugne
               the
               end
               of
               such
               time
               appointed
               then
               the
               other
               ,
               in
               as
               much
               as
               recreations
               tend
               more
               to
               the
               ratifying
               mens
               spirits
               ;
               and
               evaporating
               them
               into
               lightnesse
               and
               vanity
               ,
               and
               so
               discomposing
               them
               for
               the
               duties
               of
               spirituall
               worship
               ,
               then
               mens
               serious
               and
               lawfull
               callings
               do
               .
               But
               further
               ,
               we
               observe
               ,
               among
               the
               Romans
               severall
               sorts
               of
               dayes
               appointed
               for
               publike
               worship
               .
               Macrobius
               reckons
               up
               
               four
               sorts
               of
               them
               ,
               
                 Stative
                 ,
                 Conceptivae
                 ,
                 Imperativae
                 ,
                 &
                 Nundinae
                 .
                 Stativae
                 ,
              
               were
               the
               set
               festivall
               dayes
               observed
               every
               year
               by
               the
               whole
               people
               ,
               and
               marked
               for
               that
               end
               in
               their
               Fasti.
               Such
               were
               the
               
                 Agonalia
                 ,
                 Carmentalia
                 ,
                 Lupercalia
              
               ,
               which
               are
               marked
               with
               red
               Letters
               in
               the
               
                 Fasti
                 consulares
              
               ,
               or
               
               the
               
                 Calendarium
                 Romanum
              
               ,
               by
               
                 Ios.
                 Scaliger
              
               call'd
               
                 Calendarium
                 Colotianum
              
               ,
               which
               may
               be
               seen
               at
               large
               in
               Mr.
               Selden
               :
               besides
               which
               ,
               their
               other
               anniversary
               festivals
               are
               there
               set
               down
               :
               which
               Tertullian
               saith
               ,
               being
               all
               put
               together
               ,
               
                 Pentecostem
                 implere
                 non
                 poterunt
              
               ,
               make
               not
               up
               the
               number
               of
               fifty
               ;
               and
               so
               not
               so
               many
               as
               our
               Lords
               Dayes
               in
               a
               year
               are
               .
               Conceptivae
               ,
               were
               such
               festivals
               as
               were
               annually
               observed
               ,
               but
               the
               dayes
               of
               the
               keeping
               them
               were
               every
               year
               determined
               by
               the
               Magistrates
               of
               the
               Priests
               ,
               as
               
                 Latinae
                 ,
                 Sementivae
                 ,
                 Paganalia
                 ,
                 Compitalia
                 .
                 Imperativa
                 ,
              
               were
               such
               as
               the
               Consuls
               or
               Praetors
               did
               command
               at
               their
               own
               pleasure
               .
               Such
               were
               their
               solemn
               supplications
               in
               times
               of
               trouble
               ,
               and
               their
               dayes
               of
               Triumph
               and
               Thanksgiving
               for
               Victories
               .
               The
               Nundinae
               were
               those
               which
               returned
               every
               ninth
               day
               ,
               and
               therefore
               the
               Letter
               by
               which
               they
               observed
               the
               return
               of
               the
               ninth
               day
               ,
               was
               H.
               as
               among
               us
               Christians
               G.
               which
               because
               it
               notes
               the
               return
               of
               the
               Lords
               Dayes
               ,
               we
               call
               the
               Dominical
               Letter
               .
               These
               Nundinae
               were
               the
               days
               when
               the
               Country
               people
               brought
               in
               their
               wares
               into
               the
               City
               to
               be
               sold
               ,
               which
               were
               anciently
               observed
               as
               festival
               dayes
               ,
               sacred
               to
               Iupiter
               ,
               but
               by
               the
               
                 Lex
                 Hortensia
              
               were
               made
               
                 Dies
                 fasti
              
               ,
               for
               determining
               the
               Controversies
               that
               might
               arise
               among
               the
               people
               in
               their
               dealings
               ;
               as
               the
               Court
               of
               Pye-powder
               was
               instituted
               among
               us
               upon
               the
               same
               account
               .
               So
               much
               for
               the
               solemnity
               of
               time
               used
               in
               the
               service
               of
               God.
               
            
             
             
               Another
               evidence
               of
               the
               solemnity
               of
               Wo●ship
               ,
               was
               the
               extraordinary
               
               care
               of
               the
               Heathens
               in
               preparing
               themselves
               for
               it
               ,
               by
               cleansing
               and
               purifying
               themselves
               with
               water
               ,
               for
               which
               
               purpose
               they
               had
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               cleansing
               their
               hands
               ,
               and
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               standing
               at
               the
               porch
               of
               their
               Temples
               for
               their
               whole
               bodies
               ,
               which
               custome
               was
               generally
               observed
               by
               the
               Heathens
               ,
               as
               is
               very
               obvious
               in
               the
               severall
               Writers
               of
               their
               Customs
               in
               sacrificing
               ;
               besides
               which
               they
               observed
               likewise
               this
               washing
               with
               water
               ,
               by
               way
               of
               lustration
               and
               expiation
               of
               their
               faults
               ,
               as
               Triclinius
               the
               Sholiast
               on
               Sophocles
               tells
               us
               ,
               it
               was
               an
               antient
               custome
               when
               men
               had
               murthered
               others
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               wash
               their
               hands
               in
               expiation
               of
               their
               guilt
               ;
               as
               Orestes
               did
               in
               Pausanias
               after
               the
               killing
               his
               mother
               ,
               and
               some
               think
               Pilate
               in
               the
               Gospel
               did
               so
               for
               the
               same
               end
               ;
               but
               his
               was
               only
               to
               declare
               his
               innocency
               ,
               and
               not
               to
               expiate
               his
               sin
               ,
               as
               is
               observed
               by
               many
               upon
               that
               place
               .
               But
               however
               ,
               from
               hence
               we
               may
               take
               notice
               of
               the
               Spring
               and
               Fountain
               of
               the
               Popes
               Holy-water
               :
               which
               was
               consecrated
               by
               Numa
               long
               before
               Alexander
               1.
               to
               whom
               
                 Polydore
                 Virgil
              
               and
               others
               attribute
               the
               first
               use
               of
               it
               in
               the
               Christian
               Church
               :
               And
               as
               the
               use
               of
               it
               ,
               and
               the
               manner
               of
               sprinkling
               it
               is
               the
               same
               among
               the
               Papists
               ,
               as
               it
               was
               among
               the
               Heathen
               ;
               so
               likewise
               the
               end
               of
               it
               :
               witness
               the
               old
               Rime
               ,
            
             
               Hac
               aqua
               benedicta
               ,
               deleat
               mihi
               mea
               delicta
               .
            
             
               Which
               may
               be
               sufficiently
               answered
               with
               the
               Ce●sure
               of
               a
               Heathen
               ;
            
             
               
                 
                   Ah
                   nimiùm
                   faciles
                   qui
                   tristia
                   crimina
                   caedi●
                
              
               
                 
                   Tolli
                   flùmineâ
                   posse
                   putatis
                   aquâ
                
                 !
              
            
             
               
                 Too
                 easie
                 souls
                 who
                 think
                 the
                 spots
                 of
                 blood
              
               
                 Can
                 be
                 wash'd
                 out
                 with
                 every
                 watry
                 flood
                 .
              
            
             
               But
               from
               this
               I
               pass
               to
               the
               solemnity
               in
               their
               Worship
               it self
               ,
               evidenced
               by
               the
               generall
               silence
               commanded
               in
               it
               ;
               which
               
               appears
               by
               
                 Horace's
                 Favete
                 ,
                 linguis
              
               ,
               Ovids
               
                 Ore
                 favent
                 populi
                 nunc
                 cum
                 venit
                 aurea
                 pompa
              
               ;
               Virgils
               
                 fida
                 silentia
                 sacris
              
               ;
               Festus
               '
               s
               
               
                 Linguam
                 pascito
              
               ,
               i.
               e.
               coerceto
               ;
               The
               Egyptians
               setting
               Harpocrates
               his
               Image
               in
               the
               entrance
               to
               their
               Temples
               ,
               and
               the
               Romans
               placing
               the
               Statue
               of
               Angerona
               on
               the
               Altar
               of
               Volupia
               .
               The
               Greeks
               had
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               did
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               
                 Iulius
                 Pollux
              
               tells
               us
               ,
               which
               Plautus
               calls
               facere
               
               audientiam
               ,
               to
               command
               silence
               :
               much
               as
               the
               Deacons
               afterwards
               did
               in
               the
               Primitive
               Church
               ,
               who
               were
               wont
               to
               command
               silence
               by
               their
               Orarium
               ,
               and
               were
               thence
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               among
               the
               Christians
               (
               for
               though
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               applyed
               to
               the
               Bishop
               and
               Presbyters
               ,
               did
               signifie
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 to
                 preach
              
               ;
               yet
               as
               it
               was
               applyed
               to
               the
               Deacons
               ,
               it
               implyed
               
               only
               their
               commanding
               silence
               in
               order
               to
               the
               prayers
               of
               the
               Catechumeni
               ,
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Aristenus
               observes
               on
               
                 Concil
                 .
                 Carthag
                 .
                 can
              
               .
               106.
               
               But
               this
               by
               the
               way
               .
               )
               The
               formula
               used
               by
               the
               Greeks
               in
               commanding
               silence
               was
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               which
               Aristonicus
               the
               Fidler
               alluded
               when
               in
               the
               Market
               place
               of
               Mylassa
               ,
               a
               Town
               in
               Caria
               ,
               he
               saw
               many
               Temples
               ,
               and
               but
               few
               Citizens
               ,
               he
               cryed
               out
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               instead
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               But
               I
               passe
               these
               things
               over
               ,
               as
               being
               commonly
               known
               ,
               only
               observing
               from
               them
               the
               solemnity
               of
               their
               publick
               devotions
               ;
               which
               is
               further
               seen
               in
               their
               solemn
               excluding
               unfit
               persons
               from
               partaking
               with
               them
               in
               their
               sacrifices
               .
               Of
               which
               
                 Virgil
                 ,
                 Ovid
                 ,
                 Statius
                 ,
                 Silius
                 Italicus
                 ,
              
               and
               others
               among
               the
               
               Romans
               speak
               ;
               and
               the
               Lictor
               in
               some
               Sacrifices
               stood
               up
               ,
               saith
               Festus
               ,
               and
               cryed
               aloud
               ,
               
                 Hostis
                 ,
                 mulier
                 ,
                 vinctus
                 ,
                 exesto
                 ,
              
               i.
               e.
               
                 extra
                 esto
              
               :
               and
               to
               keep
               unfit
               persons
               the
               better
               ff
               ,
               the
               Flamines
               had
               a
               Commentaculum
               ,
               a
               kind
               of
               Rod
               in
               their
               hands
               .
               Among
               the
               Greeks
               the
               old
               form
               continued
               from
               Orpheus
               or
               Onomacritus
               his
               Orphaica
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               and
               those
               that
               sacrifice
               ,
               asked
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               other
               answered
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               From
               
               all
               these
               things
               laid
               together
               ,
               we
               see
               the
               great
               solemnity
               used
               by
               them
               in
               their
               worship
               ,
               which
               considered
               in
               its
               self
               ,
               was
               not
               the
               product
               of
               superstition
               ,
               but
               a
               dictate
               of
               the
               Law
               of
               Nature
               .
               And
               it
               seems
               most
               naturall
               to
               the
               acts
               of
               discipline
               ,
               that
               they
               should
               be
               performed
               in
               the
               most
               publick
               solemn
               manner
               ,
               and
               not
               in
               any
               private
               C●andestine
               way
               :
               which
               being
               so
               done
               ,
               oft
               times
               lose
               the
               designed
               effect
               of
               them
               ,
               in
               
               making
               men
               sensible
               and
               ashamed
               of
               those
               miscarriages
               which
               made
               them
               deserve
               so
               sharp
               and
               severe
               a
               censure
               .
               Thence
               among
               the
               Jews
               ,
               their
               solemn
               sentence
               of
               the
               greater
               excommunication
               was
               pronounced
               by
               the
               sound
               of
               a
               Trumpet
               ;
               and
               so
               they
               say
               Meroz
               was
               excommunicated
               with
               400.
               
               Trumpets
               :
               
               and
               the
               same
               number
               they
               report
               was
               used
               in
               excommunicating
               Iesus
               of
               Nazareth
               ,
               which
               was
               usually
               done
               by
               the
               Magistrate
               ,
               or
               the
               Rector
               of
               the
               University
               :
               as
               they
               tell
               us
               a
               story
               of
               a
               man
               coming
               to
               buy
               flesh
               at
               Pombeditha
               (
               which
               was
               one
               of
               the
               three
               Universities
               of
               the
               remaining
               Jews
               in
               Chaldea
               after
               the
               return
               from
               Captivity
               ,
               the
               other
               were
               Sora
               and
               Neharda
               )
               but
               offering
               some
               opprobrious
               language
               to
               
                 R.
                 Iehuda
              
               then
               Governour
               of
               the
               University
               ,
               he
               makes
               no
               more
               to
               do
               ,
               but
               
                 prolatus
                 tubis
                 hominem
                 excommunicavit
              
               ,
               brings
               out
               his
               Trumpets
               and
               excommunicates
               him
               .
               And
               as
               the
               use
               of
               Bells
               ,
               since
               their
               invention
               ,
               did
               supply
               the
               former
               use
               of
               Trumpets
               in
               calling
               the
               Congregation
               together
               (
               which
               I
               suppose
               was
               the
               account
               of
               using
               Trumpets
               in
               excommunicating
               from
               the
               Congregation
               )
               so
               it
               seems
               the
               Bells
               were
               sometimes
               used
               to
               ring
               men
               out
               of
               ,
               as
               well
               as
               into
               the
               Church
               ;
               thence
               the
               solemn
               Monkish
               curse
               ,
               cursing
               men
               with
               
                 Bell
                 ,
                 Book
              
               and
               Candle
               ,
               which
               can
               have
               no
               other
               sense
               but
               from
               this
               practice
               .
               So
               much
               shall
               suffice
               to
               shew
               the
               soundation
               which
               the
               solemnity
               of
               Worship
               ,
               and
               the
               acts
               belonging
               to
               it
               ,
               have
               in
               the
               dictates
               of
               Nature
               manifested
               by
               the
               voyce
               and
               consent
               of
               Nations
               ,
               for
               herein
               
                 vox
                 Populi
              
               is
               
                 vox
                 Naturae
              
               ,
               as
               at
               other
               times
               it
               is
               
                 Vox
                 Dei.
              
               
            
          
           
             
             
               CHAP.
               VI.
               
            
             
               
                 The
                 fourth
                 thing
                 dictated
                 by
                 the
                 Law
                 of
                 Nature
                 ,
                 that
                 there
                 must
                 be
                 a
                 way
                 to
                 end
                 Controversies
                 arising
                 ,
                 which
                 tend
                 to
                 break
                 the
                 peace
                 of
                 the
                 Society
                 .
                 The
                 nature
                 of
                 schis●●
                 considered
                 ;
                 Liberty
                 of
                 judgement
                 and
                 authority
                 distinguished
                 ;
                 the
                 latter
                 must
                 be
                 parted
                 within
                 religious
                 Societies
                 as
                 to
                 private
                 persons
                 .
                 What
                 way
                 the
                 light
                 of
                 Nature
                 directs
                 to
                 ,
                 for
                 ending
                 Controversies
                 ,
                 in
                 an
                 equality
                 of
                 power
                 ,
                 that
                 the
                 lesse
                 number
                 yield
                 to
                 the
                 greater
                 :
                 on
                 what
                 Law
                 of
                 Nature
                 that
                 is
                 founded
                 .
                 In
                 a
                 subordination
                 of
                 power
                 that
                 there
                 must
                 be
                 a
                 liberty
                 of
                 Appeals
                 defined
                 .
                 Independency
                 of
                 particular
                 Congregations
                 considered
                 .
                 Elective
                 Synods
                 .
                 The
                 Original
                 of
                 Church-Government
                 as
                 to
                 Congregations
                 .
                 The
                 case
                 paralleld
                 between
                 Civil
                 and
                 Church
                 Government
                 .
                 Where
                 Appeals
                 finally
                 lodge
                 .
                 The
                 power
                 of
                 calling
                 Synods
                 ,
                 and
                 confirming
                 their
                 acts
                 in
                 the
                 Magistrate
                 .
              
            
             
               THe
               fourth
               thing
               which
               Nature
               dictates
               in
               reference
               to
               a
               
               Church-society
               ,
               is
               ,
               
                 That
                 there
                 must
                 be
                 a
                 way
                 agreed
                 upon
                 to
                 determine
                 and
                 decide
                 all
                 those
                 Controversies
                 arising
                 in
                 this
                 Society
                 ,
                 which
                 immediately
                 tend
                 to
                 the
                 breaking
                 the
                 peace
                 and
                 unity
                 of
                 it
                 .
              
               We
               have
               seen
               already
               that
               natural
               reason
               requires
               a
               disparity
               between
               persons
               in
               a
               society
               :
               To
               form
               and
               constitute
               a
               Society
               ,
               there
               must
               be
               order
               and
               power
               in
               some
               ,
               there
               must
               be
               inferiority
               and
               subjection
               in
               others
               answering
               to
               the
               former
               ;
               And
               by
               these
               we
               suppose
               a
               Society
               to
               be
               now
               modeld
               .
               But
               Nature
               must
               either
               be
               supposed
               defective
               in
               its
               designs
               and
               contrivements
               as
               to
               the
               necessaries
               required
               for
               the
               management
               of
               them
               ;
               or
               else
               there
               must
               likewise
               be
               implyed
               a
               sufficient
               provision
               for
               the
               maintenance
               and
               preservation
               of
               the
               Societies
               thus
               entred
               into
               .
               It
               is
               no
               wise
               agreeable
               to
               the
               wisdom
               of
               Nature
               to
               erect
               a
               Fabrick
               with
               such
               materials
               ,
               which
               though
               they
               may
               lye
               one
               upon
               the
               other
               ,
               yet
               if
               not
               fitly
               compacted
               together
               ,
               will
               fall
               in
               pieces
               again
               assoon
               as
               it
               is
               set
               up
               :
               nor
               yet
               to
               frame
               a
               body
               with
               meer
               flesh
               and
               bones
               ,
               and
               the
               superiority
               of
               some
               members
               above
               the
               other
               ;
               for
               unlesse
               there
               be
               joints
               and
               sinews
               and
               ligatures
               to
               hold
               the
               parts
               together
               ,
               
               the
               dissolution
               (
               will
               immediately
               )
               follow
               the
               formation
               of
               it
               .
               The
               end
               and
               design
               of
               Nature
               is
               ,
               preservation
               and
               continuance
               ,
               and
               therefore
               things
               necessary
               in
               order
               to
               that
               ,
               must
               be
               implyed
               in
               the
               first
               design
               of
               the
               being
               of
               the
               thing
               ;
               so
               that
               at
               least
               ,
               as
               to
               its
               self
               ,
               there
               be
               no
               defect
               in
               order
               to
               that
               .
               This
               must
               in
               reason
               be
               supposed
               in
               all
               Societies
               ,
               that
               when
               they
               are
               first
               entred
               ,
               it
               must
               be
               upon
               such
               terms
               as
               may
               be
               sufficient
               to
               maintain
               and
               keep
               up
               those
               Societies
               in
               that
               peace
               and
               order
               which
               is
               requisite
               in
               order
               to
               the
               continuance
               of
               them
               .
               For
               what
               diseases
               are
               to
               bodies
               ,
               Age
               and
               fire
               are
               to
               buildings
               ,
               that
               divisions
               and
               animosities
               are
               to
               Societies
               ,
               all
               equally
               tending
               to
               the
               ruine
               and
               destruction
               of
               the
               things
               they
               seize
               upon
               .
               And
               as
               bodies
               are
               furnished
               by
               Nature
               ,
               not
               only
               with
               a
               receptive
               and
               concoctive
               faculty
               ,
               of
               what
               tends
               to
               their
               nourishment
               ,
               but
               with
               an
               expulsive
               faculty
               of
               what
               would
               tend
               to
               the
               ruine
               of
               it
               .
               So
               all
               civill
               bodies
               must
               not
               only
               have
               ways
               to
               strengthen
               them
               ,
               but
               must
               have
               likewise
               a
               power
               to
               expell
               and
               disperse
               those
               noxions
               humours
               and
               qualities
               which
               tend
               to
               dissolve
               the
               frame
               ,
               compages
               and
               constitution
               of
               them
               .
               A
               power
               then
               to
               prevent
               mischiefs
               is
               as
               necessary
               in
               a
               Society
               ,
               as
               a
               power
               to
               settle
               things
               in
               order
               to
               the
               advancement
               of
               the
               common
               good
               of
               Society
               .
               This
               therefore
               the
               Church
               as
               a
               religious
               Society
               must
               likewise
               he
               endowed
               with
               ,
               viz.
               a
               power
               to
               maintain
               its
               self
               ,
               and
               keep
               up
               peace
               and
               unity
               within
               its
               self
               :
               which
               cannot
               otherwise
               be
               supposed
               (
               considering
               the
               bilious
               humour
               in
               mens
               natures
               ,
               not
               wholly
               purged
               out
               by
               Christianity
               )
               without
               some
               way
               to
               decide
               Controversies
               which
               will
               arise
               ,
               disturbing
               the
               peace
               of
               it
               .
               For
               the
               clearing
               of
               this
               ,
               which
               much
               concerns
               the
               power
               and
               government
               of
               the
               Church
               ,
               we
               shall
               consider
               what
               the
               controversies
               are
               which
               tend
               to
               break
               the
               Churches
               peace
               :
               and
               what
               way
               the
               Law
               of
               nature
               finds
               out
               for
               the
               ending
               of
               them
               ,
               Which
               we
               are
               the
               more
               necessitated
               to
               speak
               to
               ,
               because
               nothing
               hath
               begotten
               controversies
               more
               then
               the
               power
               of
               determining
               them
               hath
               done
               .
            
             
               The
               Controversies
               then
               which
               tend
               to
               break
               the
               peace
               of
               
               a
               religious
               Society
               ,
               are
               either
               matter
               of
               different
               practice
               ,
               or
               matter
               of
               different
               opinion
               .
               The
               former
               ,
               if
               it
               comes
               from
               no
               just
               and
               necessary
               cause
               ,
               and
               ends
               in
               a
               totall
               separation
               from
               that
               Society
               the
               person
               guilty
               of
               it
               was
               joyned
               with
               ,
               
               is
               justly
               call'd
               Schism
               ;
               which
               (
               as
               〈…〉
               it
               ▪
               )
               is
               an
               Ecclefiasticall
               sedition
               ,
               as
               Sedition
               i●
               a
               Lay
               Schism
               ;
               both
               being
               directly
               contrary
               to
               that
               communion
               and
               friendlinesse
               which
               should
               be
               preserved
               in
               all
               Societies
               .
               The
               latter
               ,
               if
               impugning
               somewhat
               fundamentall
               ,
               in
               order
               to
               the
               end
               of
               constituting
               religious
               Societies
               ,
               or
               being
               a
               lesser
               matter
               ,
               if
               wilfully
               taken
               up
               ,
               and
               obstinately
               maintained
               ,
               is
               call'd
               
                 Here
                 sit
              
               ;
               which
               two
               are
               seldom
               seen
               out
               of
               each
               others
               company
               .
               ,
               and
               when
               they
               are
               together
               ,
               are
               like
               the
               blind
               and
               same
               man
               in
               the
               Fable
               ,
               the
               one
               lent
               the
               other
               eyes
               ,
               and
               the
               other
               lent
               him
               feet
               :
               one
               to
               find
               out
               what
               they
               desired
               ,
               the
               other
               to
               run
               away
               with
               it
               when
               they
               had
               it
               .
               The
               Heretick
               he
               useth
               his
               eyes
               to
               spy
               out
               some
               cause
               or
               pretence
               of
               deserting
               Communion
               ▪
               the
               Schismatick
               he
               helps
               him
               with
               his
               leg●
               to
               run
               away
               from
               it
               ;
               but
               between
               them
               both
               ,
               they
               rob
               the
               Church
               of
               its
               peace
               and
               unity
               .
               But
               in
               order
               to
               the
               making
               clear
               what
               the
               Churches
               power
               is
               in
               reference
               to
               these
               ,
               we
               are
               to
               take
               notice
               of
               these
               things
               .
               First
               ,
               That
               the
               Church
               hath
               no
               direct
               immediate
               power
               over
               mens
               opinions
               :
               So
               that
               a
               matter
               of
               meer
               different
               opinion
               lyes
               not
               properly
               within
               the
               cognizance
               of
               any
               Church
               power
               ;
               the
               reason
               of
               it
               is
               this
               ,
               because
               the
               end
               of
               power
               lodged
               in
               the
               Church
               ,
               is
               to
               preserve
               the
               peace
               and
               unity
               of
               its
               self
               :
               now
               a
               meer
               different
               opinion
               doth
               not
               violate
               the
               bonds
               of
               Society
               ;
               for
               ,
               
                 Opinionum
                 di●er
                 sitas
                 &
                 opinantium
                 unitas
                 non
                 sunt
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Men
               may
               preserve
               communion
               under
               different
               apprehensions
               .
               So
               long
               then
               ▪
               as
               diversity
               of
               opinion
               tends
               not
               to
               the
               breaking
               the
               quiet
               and
               tranquillity
               of
               the
               Church
               of
               God
               ,
               a
               man
               may
               safely
               enjoy
               his
               own
               private
               apprehensions
               ,
               as
               to
               any
               danger
               of
               molestation
               from
               Church
               ▪
               Governours
               ;
               That
               is
               ,
               so
               long
               as
               a
               man
               keeps
               his
               opinion
               to
               himself
               ,
               and
               hath
               the
               power
               of
               being
               his
               own
               Counsellor
               .
               It
               is
               not
               the
               difference
               of
               opinion
               formally
               considered
               when
               it
               is
               divulged
               abroad
               that
               is
               punishable
               ,
               but
               the
               tendency
               to
               Schism
               ,
               which
               lyes
               in
               the
               div●lging
               of
               it
               ,
               and
               drawing
               others
               away
               from
               the
               received
               Truths
               :
               For
               the
               opinion
               its
               self
               is
               an
               internall
               act
               of
               the
               mind
               ,
               and
               therefore
               is
               punishable
               by
               no
               externall
               power
               ,
               as
               that
               of
               the
               Magistrate
               or
               Church
               is
               ;
               as
               no
               internall
               action
               is
               under
               the
               jurisdiction
               or
               authority
               of
               a
               Magistrate
               ,
               any
               further
               then
               as
               necessarily
               
               conjoyned
               with
               the
               outward
               action
               ,
               or
               as
               it
               hath
               a
               direct
               influence
               upon
               it
               .
               The
               case
               of
               blasphemy
               ,
               which
               is
               a
               thing
               of
               the
               highest
               nature
               in
               this
               kind
               ,
               is
               not
               punishable
               by
               men
               ,
               as
               blasphemy
               implyes
               low
               and
               undervaluing
               thoughts
               of
               God
               ;
               but
               as
               being
               a
               thing
               divulged
               (
               else
               no
               formal
               blaspemy
               )
               it
               tends
               apparently
               to
               the
               dishonour
               of
               God
               ,
               and
               consequently
               to
               the
               breaking
               in
               pieces
               all
               such
               Societies
               ,
               whose
               great
               foundation
               is
               the
               belief
               of
               the
               Majesty
               and
               glory
               of
               God.
               So
               Idolatry
               under
               the
               Law
               was
               punished
               ,
               as
               it
               was
               immediately
               destructive
               of
               that
               obedience
               which
               men
               did
               owe
               to
               the
               true
               God.
               And
               under
               the
               Gospel
               ,
               it
               is
               not
               meer
               difference
               of
               opinion
               ,
               judgement
               ,
               and
               apprehension
               ,
               which
               layes
               men
               open
               to
               the
               Censures
               of
               that
               power
               which
               moderates
               and
               rules
               a
               religious
               Society
               ;
               but
               the
               endeavour
               by
               difference
               of
               opinion
               to
               alienate
               mens
               spirits
               one
               from
               another
               ,
               and
               thereby
               to
               break
               the
               Society
               into
               fractions
               and
               divisions
               ,
               is
               that
               which
               makes
               men
               liable
               to
               restraint
               and
               punishment
               .
               From
               whence
               it
               follows
               ,
               that
               where
               the
               peace
               and
               unity
               of
               the
               Church
               may
               be
               preserved
               ,
               and
               yet
               men
               keep
               up
               different
               apprehensions
               of
               things
               ,
               there
               is
               nothing
               deserving
               any
               severe
               animadversion
               from
               the
               Rulers
               of
               that
               Society
               :
               For
               a
               power
               corrective
               ,
               and
               vindictive
               ,
               must
               suppose
               something
               acted
               contrary
               to
               the
               Laws
               and
               Rules
               of
               the
               Society
               ,
               and
               the
               end
               of
               committing
               that
               power
               into
               the
               hands
               of
               Governours
               :
               now
               here
               is
               nothing
               of
               that
               nature
               ;
               for
               the
               Laws
               of
               mutual
               Society
               are
               observed
               ;
               and
               the
               end
               of
               Church-Government
               is
               to
               see
               
                 nè
                 quid
                 Ecclesia
                 detrimenti
                 capiat
              
               ,
               lest
               the
               Church
               as
               a
               Society
               be
               any
               wayes
               prejudiced
               :
               which
               cannot
               be
               while
               men
               maintain
               that
               love
               ,
               affection
               ,
               and
               communion
               which
               becomes
               the
               members
               of
               such
               a
               Society
               .
               The
               unity
               then
               required
               in
               the
               Church
               ,
               is
               not
               an
               unity
               of
               judgement
               and
               apprehension
               among
               the
               members
               of
               it
               ,
               which
               though
               it
               be
               their
               duty
               to
               endeavour
               after
               ,
               yet
               it
               is
               no
               further
               attainable
               by
               mens
               endeavours
               then
               perfection
               is
               ;
               and
               
                 Unio
                 Christianorum
              
               in
               this
               sense
               ,
               is
               one
               of
               the
               Jewels
               belonging
               to
               the
               Crown
               of
               Heaven
               .
               There
               ,
               is
               no
               necessity
               then
               of
               inquiring
               after
               an
               infallible
               Judge
               of
               Controversies
               ,
               unlesse
               we
               had
               some
               promise
               and
               assurance
               from
               Christ
               ,
               that
               the
               members
               of
               his
               Church
               should
               never
               differ
               in
               their
               judgements
               from
               one
               another
               ,
               and
               then
               what
               need
               of
               an
               infallible
               
               Judge
               ?
               and
               if
               Christ
               had
               appointed
               an
               infallible
               Judg
               ,
               he
               would
               infallibly
               have
               discovered
               it
               to
               the
               minds
               of
               all
               sober
               men
               ;
               or
               else
               his
               infallibility
               could
               never
               attain
               its
               end
               :
               For
               while
               I
               question
               whether
               my
               Judge
               be
               infallible
               or
               no
               ,
               I
               cannot
               infallibly
               assent
               to
               any
               of
               his
               determinations
               .
               And
               where
               there
               is
               no
               ground
               for
               an
               infallible
               Judge
               ,
               for
               any
               to
               pretend
               to
               it
               ,
               is
               the
               worst
               of
               supposable
               errours
               ,
               because
               it
               renders
               all
               others
               incurable
               by
               that
               apprehension
               ,
               and
               takes
               away
               all
               possibility
               of
               repentance
               while
               men
               are
               under
               that
               perswasion
               .
               The
               Unity
               then
               of
               the
               Church
               ,
               is
               that
               of
               Communion
               ,
               and
               not
               that
               of
               Apprehension
               ;
               and
               different
               opinions
               are
               no
               further
               lyable
               to
               censures
               ,
               then
               as
               men
               by
               the
               broaching
               of
               them
               ,
               do
               endeavour
               to
               disturb
               the
               peace
               of
               the
               Church
               of
               God.
               
            
             
               That
               then
               which
               seems
               most
               lyable
               to
               censures
               in
               a
               Church
               ,
               
               is
               Schism
               ,
               as
               being
               immediately
               destructive
               of
               that
               communion
               which
               should
               be
               maintained
               in
               a
               religious
               Society
               .
               But
               as
               to
               this
               too
               ,
               we
               must
               observe
               something
               further
               ,
               and
               not
               to
               think
               and
               judge
               every
               thing
               to
               deserve
               the
               name
               ,
               which
               is
               by
               many
               call'd
               Schism
               ;
               it
               being
               well
               observed
               by
               a
               very
               learned
               and
               judicious
               Divine
               ;
               
                 that
                 Heresie
                 and
                 Schism
                 ,
                 as
                 they
                 are
                 commonly
                 used
                 ,
                 are
                 two
                 Theologicall
                 scare-crows
                 ,
                 with
                 which
                 ,
                 they
              
               
               
                 who
                 use
                 to
                 uphold
                 a
                 party
                 in
                 Religion
                 ,
                 use
                 to
                 fright
                 away
                 such
                 ,
                 as
                 making
                 enquiry
                 into
                 it
                 ,
                 are
                 ready
                 to
                 relinquish
                 and
                 oppose
                 it
                 ,
                 if
                 it
                 appear
                 either
                 erroneous
                 or
                 suspitious
                 .
                 For
                 as
              
               Plutarch
               
                 reports
                 of
                 a
                 Painter
                 ,
                 who
                 having
                 unskilfully
                 painted
                 a
                 Cock
                 ,
                 chased
                 away
                 all
                 Cocks
                 and
                 Hens
                 ,
                 that
                 so
                 the
                 imperfection
                 of
                 his
                 Art
                 might
                 not
                 appear
                 by
                 comparison
                 with
                 nature
                 ;
                 so
                 men
                 willing
                 for
                 ends
                 ,
                 to
                 admit
                 of
                 no
                 fancy
                 but
                 their
                 own
                 ,
                 endeavour
                 to
                 hinder
                 an
                 enquiry
                 into
                 it
                 ,
                 by
                 way
                 of
                 comparison
                 of
                 somewhat
                 with
                 it
                 ,
                 peradventure
                 truer
                 ,
                 that
                 so
                 the
                 deformity
                 of
                 their
                 own
                 might
                 not
                 appear
                 .
              
               Thus
               he
               ▪
               Schism
               then
               ,
               as
               it
               imports
               a
               separation
               from
               communion
               with
               a
               Church-society
               ,
               is
               not
               a
               thing
               intrinsecally
               and
               formally
               evil
               in
               it self
               ,
               but
               is
               capable
               of
               the
               differences
               of
               good
               and
               evil
               according
               to
               the
               grounds
               ,
               reasons
               ,
               ends
               ,
               and
               circumstances
               inducing
               to
               such
               a
               separation
               .
               The
               withdrawing
               from
               Society
               ,
               is
               but
               the
               materiality
               of
               Schism
               ;
               the
               formality
               of
               it
               must
               be
               fetched
               from
               the
               grounds
               on
               which
               that
               is
               built
               .
               It
               is
               therefore
               a
               subject
               which
               deserve
               a
               strict
               
               inquiry
               ,
               what
               things
               those
               are
               which
               may
               make
               a
               withdrawing
               from
               a
               religious
               Society
               ,
               to
               which
               a
               man
               is
               joyned
               ,
               to
               be
               lawfull
               :
               For
               as
               it
               is
               a
               great
               sin
               on
               the
               one
               hand
               ,
               unnecessarily
               to
               divide
               and
               separate
               from
               Church-society
               ;
               so
               it
               is
               an
               offence
               on
               the
               other
               side
               ,
               to
               continue
               communion
               when
               it
               is
               a
               duty
               to
               withdraw
               it
               .
               For
               the
               resolving
               this
               knotty
               and
               intricate
               Question
               ,
               I
               shall
               lay
               down
               some
               things
               by
               way
               of
               premisall
               ,
               and
               come
               closely
               to
               the
               resolution
               of
               it
               .
            
             
               First
               ,
               
                 Every
                 Christian
                 is
                 under
                 an
                 obligation
                 to
                 joyn
                 in
                 Church-society
                 with
                 others
                 ,
              
               because
               it
               is
               his
               duty
               to
               professe
               himself
               a
               Christian
               ,
               and
               to
               own
               his
               Religion
               publickly
               ,
               and
               to
               partake
               of
               the
               Ordinances
               and
               Sacraments
               of
               the
               Gospel
               ,
               which
               cannot
               be
               without
               society
               with
               some
               Church
               or
               other
               .
               Every
               Christian
               as
               such
               ,
               is
               bound
               to
               look
               upon
               himself
               as
               the
               member
               of
               a
               body
               ,
               viz.
               the
               visible
               Church
               of
               Christ
               ;
               and
               how
               can
               he
               be
               known
               to
               be
               a
               member
               ,
               who
               is
               not
               united
               with
               other
               parts
               of
               the
               body
               ?
               There
               is
               then
               an
               obligation
               upon
               all
               Christian●
               ▪
               to
               engage
               in
               a
               religious
               Society
               with
               others
               ,
               for
               partaking
               of
               the
               Ordinances
               of
               the
               Gospel
               .
               It
               hath
               been
               a
               case
               disputed
               by
               some
               (
               particularly
               by
               Grotius
               the
               supposed
               Author
               of
               a
               little
               Tract
               ,
               
                 An
                 semper
                 sit
                 communicandum
                 per
                 symbolu
                 ?
              
               when
               he
               designed
               the
               Syncretism
               with
               the
               Church
               of
               Rome
               )
               whether
               in
               a
               time
               when
               Churches
               are
               divided
               ,
               it
               be
               a
               Christians
               duty
               to
               communicate
               with
               any
               of
               those
               parties
               which
               divide
               the
               Church
               ,
               and
               not
               rather
               to
               suspend
               communion
               from
               all
               of
               them
               .
               A
               case
               not
               hard
               to
               be
               decided
               ;
               for
               either
               the
               person
               questioning
               it
               ,
               doth
               suppose
               the
               Churches
               divided
               to
               remain
               true
               Churches
               ,
               but
               some
               to
               be
               more
               pure
               then
               others
               ,
               in
               which
               case
               ,
               by
               vertue
               of
               his
               generall
               obligation
               to
               communion
               ,
               he
               is
               bound
               to
               adhere
               to
               that
               Church
               which
               appears
               most
               to
               retain
               its
               Evangelicall
               purity
               ;
               Or
               else
               he
               must
               suppose
               one
               to
               be
               a
               true
               Church
               ,
               and
               the
               other
               not
               ;
               in
               which
               the
               case
               is
               clearer
               ,
               that
               he
               is
               bound
               to
               communicate
               with
               the
               true
               Church
               :
               or
               he
               must
               judge
               them
               alike
               impure
               ,
               which
               is
               a
               case
               hard
               to
               be
               found
               ;
               but
               supposing
               it
               is
               so
               ,
               either
               he
               hath
               joyned
               formerly
               with
               one
               of
               them
               ,
               or
               he
               is
               now
               to
               choose
               which
               to
               joyn
               with
               ;
               if
               he
               be
               joyned
               already
               with
               that
               Church
               ,
               and
               sees
               no
               other
               but
               as
               impure
               as
               that
               ,
               he
               is
               bound
               to
               declare
               against
               the
               impurity
               of
               the
               Church
               ,
               and
               
               to
               continue
               his
               communion
               with
               it
               ;
               if
               he
               be
               to
               choose
               communion
               ,
               he
               may
               so
               long
               suspend
               till
               he
               be
               satisfied
               ,
               which
               Church
               comes
               nearest
               to
               the
               primitive
               constitution
               ,
               and
               no
               longer
               .
               And
               therefore
               I
               know
               not
               whether
               Chrysostomes
               act
               were
               to
               be
               commended
               ,
               who
               after
               being
               made
               a
               Deacon
               in
               the
               Church
               of
               Antioch
               by
               Meletius
               ,
               upon
               his
               death
               ,
               because
               Flavianus
               came
               in
               irregularly
               as
               Bishop
               of
               the
               
               Church
               ,
               would
               neither
               communicate
               with
               him
               ,
               nor
               with
               Paulinus
               another
               Bishop
               at
               that
               time
               in
               the
               City
               ,
               nor
               with
               the
               Meletians
               ,
               but
               for
               three
               years
               time
               withdrew
               himself
               from
               communion
               with
               any
               of
               them
               .
               Much
               lesse
               were
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               the
               Haesitantes
               as
               the
               Latins
               called
               them
               ,
               to
               be
               commended
               ,
               who
               after
               the
               determination
               of
               the
               Council
               of
               Chalcedou
               against
               Entyches
               ,
               because
               of
               great
               differences
               remaining
               
               in
               Egypt
               and
               the
               Eastern
               Churches
               ,
               followed
               
                 Zenoes
                 Henoticum
              
               ,
               and
               would
               communicate
               neither
               with
               the
               Orthodox
               Churches
               ,
               nor
               Eutychians
               .
               But
               I
               see
               not
               what
               censure
               J●●ome
               could
               in
               ●urr
               ,
               who
               going
               into
               the
               Diocesse
               of
               Antioeh
               ,
               and
               finding
               the
               Churches
               there
               under
               great
               divisions
               ,
               there
               being
               besides
               the
               Arian
               Bishop
               ,
               three
               others
               in
               the
               Church
               of
               
                 Antioch
                 ,
                 Meletius
                 ,
                 Paulinus
              
               ,
               and
               Vitalis
               ,
               did
               so
               long
               suspend
               communion
               with
               any
               of
               them
               ,
               till
               he
               had
               satisfied
               himself
               about
               the
               occasion
               of
               the
               Schism
               ,
               and
               the
               innocency
               of
               the
               persons
               and
               Churches
               engaged
               in
               it
               .
               But
               if
               he
               had
               withdrawn
               longer
               ,
               he
               had
               offended
               against
               his
               obligation
               to
               joyn
               in
               Church-society
               with
               others
               ,
               for
               participation
               of
               Gospel-Ordinances
               ;
               which
               is
               the
               necessary
               duty
               of
               every
               Christian.
               
            
             
               
                 Secondly
                 ,
                 Every
                 Christian
                 actually
                 joyned
                 in
                 Church-society
              
               
               
                 with
                 others
                 ,
                 is
                 so
                 long
                 bound
                 to
                 maintain
                 society
                 with
                 them
                 ,
                 till
                 his
                 communion
                 with
                 them
                 becomes
                 sin
                 .
              
               For
               nothing
               else
               can
               justifie
               withdrawing
               from
               such
               a
               Society
               ,
               but
               the
               unlawfulness
               of
               continuing
               any
               longer
               in
               it
               .
               Supposing
               a
               Church
               then
               to
               remain
               true
               ,
               as
               to
               its
               constitution
               and
               essentials
               ,
               but
               there
               be
               many
               corruptions
               crept
               into
               that
               Church
               ;
               whether
               is
               it
               the
               duty
               of
               a
               Christian
               to
               withdraw
               from
               that
               Church
               because
               of
               those
               corruptions
               ,
               and
               to
               gather
               new
               Churches
               only
               for
               purer
               administration
               ,
               or
               to
               joyn
               with
               them
               only
               for
               that
               end
               ?
               This
               ,
               as
               far
               as
               I
               understand
               it
               ,
               is
               the
               state
               of
               the
               Controversie
               
               between
               our
               Parochiall
               Churches
               ,
               and
               the
               Congregationall
               .
               The
               resolution
               of
               this
               great
               Question
               must
               depend
               on
               this
               ;
               Whether
               is
               it
               a
               sin
               to
               communicate
               with
               Churches
               true
               as
               to
               essentialls
               ,
               but
               supposed
               corrupt
               in
               the
               exercise
               of
               discipline
               ?
               For
               Parochiall
               Churches
               are
               not
               denyed
               to
               have
               the
               essentialls
               of
               true
               Churches
               by
               any
               sober
               Congregational
               men
               .
               For
               there
               is
               in
               them
               the
               true
               Word
               of
               God
               preached
               ,
               the
               true
               Sacraments
               administred
               ,
               and
               an
               implicite
               Covenant
               between
               Pastor
               and
               People
               ,
               in
               their
               joyning
               together
               .
               All
               that
               is
               pleaded
               then
               ,
               is
               corruption
               ,
               and
               defect
               in
               the
               exercise
               and
               administration
               of
               Church
               order
               and
               Discipline
               .
               Now
               that
               it
               is
               lawfull
               for
               Christians
               to
               joyn
               with
               Churches
               so
               defective
               ,
               is
               not
               only
               acknowledged
               by
               Reverend
               Mr.
               Norton
               in
               his
               answer
               to
               Apollius
               ,
               but
               largely
               and
               fully
               proved
               .
               For
               
               which
               he
               layes
               down
               five
               Propositions
               which
               deserve
               to
               be
               seriously
               considered
               ,
               by
               all
               which
               make
               that
               a
               plea
               for
               withdrawing
               from
               society
               with
               other
               Churches
               .
               First
               ,
               A
               Believer
               may
               lawfully
               joyn
               himself
               in
               communion
               with
               such
               a
               Church
               ,
               where
               he
               cannot
               enjoy
               all
               the
               Ordinances
               of
               God
               ;
               a●
               in
               the
               Jewish
               Church
               ,
               in
               our
               Saviours
               time
               ,
               which
               refused
               the
               Gospel
               of
               Christ
               ,
               and
               the
               baptism
               of
               Iohn
               ;
               and
               yet
               our
               Saviour
               bids
               us
               hear
               the
               Scribes
               and
               Pharisees
               sitting
               in
               Moses
               Chair
               ,
               which
               hearing
               ,
               saith
               he
               ,
               doth
               imply
               
                 conjunctionem
                 Ecclesiae
                 Iudaicae
              
               ,
               a
               joyning
               with
               the
               Iewish
               Church
               :
               and
               so
               with
               Churches
               rejecting
               an
               article
               of
               faith
               ;
               in
               the
               Church
               of
               Corinth
               the
               doctrine
               of
               the
               Re●●●rection
               ,
               in
               the
               Churches
               of
               Galatia
               the
               doctrine
               of
               Ju
               〈…〉
               ion
               by
               faith
               ;
               but
               the
               Apostle
               no-where
               requires
               separation
               on
               that
               account
               from
               them
               .
               
                 Secondly
                 ▪
              
               A
               Believer
               may
               lawfully
               joyn
               in
               communion
               with
               such
               a
               Church
               ,
               in
               which
               some
               corruption
               in
               the
               worship
               of
               God
               is
               tolerated
               without
               Reformation
               .
               As
               the
               offering
               on
               High-places
               from
               Solomon
               to
               Hez●kiah
               in
               the
               Church
               of
               Iuda
               ,
               observation
               of
               Circumc●sion
               ,
               and
               the
               necessity
               of
               keeping
               the
               Ceremonial
               Law
               in
               the
               Churches
               of
               
                 Gala●ia
                 .
                 Thirdly
              
               ,
               A
               Believer
               may
               lawfully
               joyn
               himself
               in
               communion
               with
               such
               a
               Church
               in
               which
               such
               are
               admitted
               to
               Sacraments
               ,
               who
               give
               no
               evident
               signs
               of
               grace
               ,
               but
               seem
               to
               be
               Lovers
               of
               this
               World
               ;
               which
               he
               proves
               ,
               because
               it
               is
               every
               ones
               main
               duty
               to
               examine
               himself
               ,
               and
               because
               anothers
               
               sin
               is
               no
               hurt
               to
               him
               ,
               and
               therefore
               cannot
               keep
               him
               from
               his
               duty
               ;
               and
               then
               by
               mens
               coming
               unworthily
               ,
               
                 non
                 polluitur
                 communio
                 ,
                 licet
                 minuitur
                 consolatio
                 ,
              
               the
               communion
               i●
               not
               defiled
               ,
               though
               the
               comfort
               of
               it
               be
               diminished
               .
               He
               brings
               instance
               from
               the
               Church
               of
               Corinth
               ,
               among
               whom
               were
               many
               scandalous
               ,
               and
               had
               not
               repented
               ,
               2
               Cor.
               12.
               20
               ,
               21.
               
               So
               in
               the
               Jewish
               Church
               which
               lay
               under
               great
               corruptions
               ,
               when
               
               our
               Saviour
               and
               his
               Apostles
               communicated
               with
               it
               .
               Fourthly
               ,
               Although
               a
               Believer
               joyn
               with
               such
               a
               Church
               ,
               he
               is
               not
               therefore
               bound
               with
               the
               guilt
               ,
               nor
               defiled
               with
               the
               pollutions
               of
               others
               ;
               which
               he
               proves
               ,
               because
               it
               is
               lawfull
               to
               do
               it
               ,
               and
               so
               he
               contract
               :
               no
               guilt
               by
               it
               .
               Fifthly
               ,
               A
               Believer
               that
               hath
               joyned
               himself
               to
               such
               a
               Church
               ,
               is
               not
               bound
               to
               withdraw
               ,
               and
               separate
               from
               such
               a
               Church
               under
               pain
               of
               guilt
               if
               he
               doth
               it
               not
               ,
               because
               it
               implyes
               a
               contradiction
               to
               be
               lawfull
               to
               joyn
               to
               such
               a
               Church
               ,
               and
               yet
               unlawfull
               to
               continue
               in
               its
               communion
               ;
               for
               that
               speaks
               it
               to
               be
               a
               Church
               ,
               and
               this
               latter
               to
               be
               no
               Church
               ;
               and
               by
               that
               he
               doth
               imply
               it
               to
               be
               unlawfull
               to
               separate
               from
               any
               Society
               which
               is
               acknowledged
               to
               be
               a
               true
               Church
               ,
               Thus
               for
               that
               learned
               and
               
                 Reverend
                 man
              
               ,
               by
               whom
               we
               see
               that
               the
               received
               Principles
               of
               the
               sober
               and
               moderate
               part
               of
               those
               of
               that
               perswasion
               ,
               are
               not
               at
               such
               a
               distance
               from
               others
               ,
               as
               many
               imagine
               .
               We
               see
               then
               that
               communicating
               with
               a
               Church
               not
               so
               pure
               as
               we
               desire
               ,
               i●
               no
               sin
               by
               the
               arguments
               by
               him
               produced
               .
               And
               how
               it
               should
               be
               then
               lawfull
               to
               withdraw
               from
               such
               a
               Church
               ,
               meerly
               for
               purer
               communion
               ,
               I
               〈…〉
               stand
               not
               .
               This
               I
               am
               sure
               was
               not
               the
               case
               of
               our
               Churches
               in
               their
               separation
               from
               the
               Church
               of
               Rome
               :
               the
               main
               ground
               of
               which
               was
               the
               sin
               of
               communicating
               with
               that
               Church
               in
               her
               Idolatry
               and
               Superstition
               ,
               and
               the
               impossibility
               of
               communicating
               with
               her
               ,
               and
               not
               partaking
               of
               her
               sins
               ,
               because
               she
               required
               a
               profession
               of
               her
               errours
               ,
               and
               the
               practise
               of
               her
               Idolatry
               as
               the
               necessary
               conditions
               of
               her
               communion
               ;
               in
               which
               case
               it
               is
               a
               sin
               to
               communicate
               with
               her
               .
            
             
               And
               this
               leads
               me
               now
               to
               a
               closer
               resolution
               of
               the
               case
               of
               
               withdrawing
               from
               Churches
               in
               which
               men
               have
               formerly
               been
               associated
               ,
               and
               the
               grounds
               which
               may
               make
               such
               a
               withdrawing
               lawfull
               .
               In
               order
               to
               that
               we
               must
               distinguish
               
               between
               these
               things
               .
               First
               ,
               Between
               
                 corruptions
                 in
                 the
                 doctrine
              
               of
               a
               Church
               ,
               and
               
                 corruptions
                 in
                 the
                 practice
              
               of
               a
               Church
               .
               Secondly
               ,
               Between
               corruptions
               whether
               in
               doctrine
               ,
               or
               practise
               ,
               
                 professed
                 and
                 avowed
                 by
                 a
                 Church
                 ,
                 and
                 required
                 as
                 conditions
                 of
                 communion
              
               in
               all
               members
               of
               it
               ,
               and
               
                 corruptions
                 crept
                 in
                 ,
                 and
                 only
                 tolerated
                 in
                 a
                 Church
                 .
                 Thirdly
                 ,
              
               Between
               non-Communion
               as
               to
               the
               
                 abuses
                 of
                 a
                 Church
              
               ,
               and
               a
               positive
               and
               
                 totall
                 separation
                 from
                 a
                 Church
              
               ,
               as
               it
               is
               such
               .
               From
               these
               things
               I
               lay
               down
               these
               following
               Propositions
               .
            
             
               First
               ,
               
                 Where
                 any
                 Church
                 is
                 guilty
                 of
                 corruptions
                 ,
                 both
                 in
                 doctrine
                 and
                 practice
                 ,
                 which
                 it
                 avoweth
                 and
                 professeth
                 ,
                 and
                 requireth
                 the
                 owning
                 them
                 as
                 necessary
                 conditions
                 of
                 communion
                 with
                 her
                 ,
                 there
                 a
                 non-communion
                 with
                 that
                 Church
                 is
                 necessary
                 ,
                 and
                 a
                 totall
                 and
                 positive
                 separation
                 is
                 lawfull
                 and
                 convenient
                 .
              
               I
               have
               said
               already
               that
               the
               necessity
               and
               lawfulnesse
               of
               this
               departing
               from
               communion
               with
               any
               Church
               is
               wholly
               to
               be
               resolved
               by
               an
               inquiry
               into
               the
               grounds
               and
               reasons
               of
               the
               action
               it self
               .
               So
               that
               the
               matter
               of
               fact
               must
               of
               necessity
               be
               discussed
               ,
               before
               the
               matter
               of
               Law
               as
               to
               separation
               from
               the
               Church
               be
               brought
               into
               debate
               .
               If
               there
               be
               a
               just
               and
               necessary
               cause
               for
               separation
               ,
               it
               must
               needs
               be
               just
               and
               necessary
               ;
               therefore
               the
               cause
               must
               be
               the
               ground
               of
               resolving
               the
               nature
               of
               the
               ●ction
               .
               Schism
               then
               is
               a
               separation
               from
               any
               Church
               upon
               any
               slight
               ,
               triviall
               ,
               unnecessary
               cause
               ;
               but
               if
               the
               cause
               be
               great
               and
               important
               ,
               a
               Departure
               it
               may
               be
               ,
               Schism
               it
               cannot
               be
               .
               They
               who
               define
               Schism
               to
               be
               a
               voluntary
               separation
               from
               the
               Church
               of
               God
               ;
               if
               by
               voluntary
               ,
               they
               mean
               that
               where
               the
               will
               is
               the
               cause
               of
               it
               :
               the
               definition
               stands
               good
               and
               true
               ;
               for
               that
               must
               needs
               be
               groundless
               and
               unnecessary
               as
               to
               the
               Church
               it self
               :
               but
               if
               by
               voluntary
               be
               meant
               a
               spontaneous
               departing
               from
               communion
               with
               a
               Church
               ,
               which
               was
               caused
               by
               the
               corruptions
               of
               that
               Church
               ,
               then
               a
               separation
               may
               be
               so
               voluntary
               ,
               and
               yet
               no
               Schism
               :
               for
               though
               it
               be
               voluntary
               ,
               as
               to
               the
               act
               of
               departing
               ,
               yet
               that
               is
               only
               consequentially
               ,
               supposing
               a
               cause
               sufficient
               to
               take
               such
               a
               resolution
               ;
               but
               what
               is
               voluntary
               antecedently
               ,
               that
               it
               hath
               no
               other
               Motive
               but
               faction
               and
               humour
               ,
               that
               is
               properly
               Schism
               ,
               and
               ought
               so
               to
               be
               looked
               upon
               .
               But
               in
               our
               present
               case
               ,
               three
               things
               are
               supposed
               as
               the
               causes
               and
               motives
               to
               such
               a
               forsaking
               communion
               .
               
                 First
                 ,
                 Corruption
              
               
               
                 in
                 Doctrine
              
               ;
               the
               main
               ligature
               of
               a
               religious
               Society
               is
               the
               consent
               of
               it
               in
               Doctrine
               with
               the
               rule
               of
               Religion
               ,
               the
               Word
               of
               God.
               Therefore
               any
               thing
               which
               tends
               to
               subvert
               and
               overthrow
               the
               foundation
               of
               the
               gathering
               such
               a
               Society
               (
               which
               is
               the
               profession
               and
               practice
               of
               the
               true
               Religion
               )
               yields
               sufficient
               ground
               to
               withdraw
               from
               communion
               with
               those
               who
               professe
               and
               maintain
               it
               .
               Not
               that
               every
               small
               errour
               is
               a
               just
               ground
               of
               separation
               ,
               for
               then
               there
               would
               be
               no
               end
               of
               separation
               ,
               and
               men
               must
               separate
               from
               one
               another
               ,
               till
               knowledge
               comes
               to
               its
               perfection
               ,
               which
               will
               only
               be
               in
               glory
               ;
               but
               any
               thing
               which
               either
               directly
               or
               consequentially
               doth
               destroy
               any
               fundamental
               article
               of
               Christian
               faith
               .
               Which
               may
               be
               as
               well
               done
               by
               adding
               to
               fundamental
               articles
               ,
               as
               by
               plain
               denying
               them
               .
               And
               my
               reason
               is
               this
               :
               because
               the
               very
               ratio
               of
               a
               fundamentall
               article
               doth
               imply
               ,
               not
               only
               its
               necessity
               to
               be
               believed
               and
               practised
               (
               and
               the
               former
               in
               reference
               to
               the
               latter
               ,
               for
               things
               are
               therefore
               necessary
               to
               be
               known
               ,
               because
               necessary
               to
               be
               done
               ,
               and
               not
               
                 è
                 contrà
              
               )
               but
               likewise
               its
               sufficiency
               as
               to
               the
               end
               for
               which
               it
               is
               called
               Fundamentall
               .
               So
               that
               the
               articles
               of
               faith
               called
               Fundamentall
               ,
               are
               not
               only
               such
               as
               are
               necessary
               to
               be
               believed
               ,
               but
               if
               they
               be
               ,
               are
               sufficient
               for
               salvation
               to
               all
               that
               do
               believe
               them
               .
               Now
               he
               that
               adds
               any
               thing
               to
               be
               believed
               or
               done
               as
               fundamentall
               ,
               that
               is
               necessary
               to
               salvation
               ,
               doth
               thereby
               destroy
               the
               sufficiency
               of
               those
               former
               articles
               in
               order
               to
               salvation
               ;
               for
               if
               they
               were
               sufficient
               ,
               how
               can
               new
               ones
               be
               necessary
               .
               The
               case
               wil
               be
               clear
               by
               an
               Instance
               .
               Who
               assert
               the
               satisfaction
               of
               Christ
               for
               sinners
               to
               be
               a
               fundamentall
               article
               ,
               and
               thereby
               do
               imply
               the
               sufficiency
               of
               the
               belief
               of
               that
               in
               order
               to
               salvation
               ;
               now
               if
               a
               Pope
               or
               any
               other
               command
               me
               to
               believe
               the
               meritoriousnesse
               of
               good
               works
               with
               the
               satisfaction
               of
               Christ
               as
               necessary
               to
               salvation
               ,
               by
               adding
               this
               he
               destroyes
               the
               former
               as
               a
               fundamentall
               article
               :
               for
               if
               Christs
               satisfaction
               be
               sufficient
               ,
               how
               can
               good
               works
               be
               meritorious
               ?
               and
               if
               this
               latter
               be
               necessary
               ,
               the
               other
               was
               not
               ;
               for
               if
               it
               were
               ,
               what
               need
               this
               be
               added
               !
               Which
               is
               a
               thing
               the
               Papists
               with
               their
               new
               Creed
               of
               Pius
               the
               fourth
               would
               do
               well
               to
               consider
               :
               and
               others
               too
               ,
               who
               so
               confidently
               assert
               that
               none
               of
               their
               errours
               touch
               the
               foundation
               of
               faith
               .
               Where
               there
               is
               now
               such
               corruption
               in
               Doctrine
               
               supposed
               in
               a
               Church
               ;
               withdrawing
               and
               separation
               from
               such
               a
               Church
               ,
               is
               as
               necessary
               as
               the
               avoiding
               of
               her
               errours
               ,
               and
               not
               partaking
               of
               her
               sins
               is
               .
               Thence
               we
               read
               in
               Scripture
               ,
               of
               
                 rejecting
                 such
                 as
                 are
                 hereticks
              
               ,
               and
               
                 withdrawing
                 from
                 their
                 society
              
               ,
               which
               will
               as
               well
               hold
               ,
               to
               Churches
               as
               to
               persons
               ,
               and
               so
               much
               the
               more
               ,
               as
               the
               corruption
               is
               more
               dangerous
               ,
               and
               the
               relation
               nearer
               of
               a
               member
               to
               a
               Church
               ,
               then
               of
               one
               man
               to
               another
               :
               And
               from
               the
               reason
               of
               that
               command
               ,
               we
               read
               in
               Ecclesiasticall
               History
               ,
               that
               when
               
                 Eulalius
                 ,
                 Euphronius
              
               ,
               and
               Placentius
               were
               constituted
               Bishops
               of
               Antioch
               ,
               being
               Arrians
               ,
               many
               both
               of
               the
               Clergy
               and
               people
               ,
               
               who
               resolved
               to
               adhere
               to
               the
               true
               faith
               ,
               withdrew
               from
               the
               publike
               meetings
               ,
               and
               had
               private
               Assemblies
               of
               their
               own
               .
               And
               after
               ,
               when
               Leontius
               was
               made
               Bishop
               of
               Antioch
               ,
               who
               
               favour'd
               the
               Arrians
               ,
               Flavianus
               and
               Diodorus
               ,
               not
               only
               publikely
               reproved
               him
               for
               deserting
               the
               Orthodox
               faith
               ,
               but
               withdrew
               the
               people
               from
               communion
               with
               him
               ,
               and
               undertook
               
               the
               charge
               of
               them
               themselves
               :
               So
               when
               Foelix
               was
               made
               Bishop
               of
               Rome
               ,
               none
               of
               the
               Church
               of
               Rome
               would
               enter
               into
               the
               Church
               while
               he
               was
               there
               .
               And
               Vincentius
               
               Lyrinensis
               tells
               us
               a
               remarkable
               story
               of
               Photinus
               Bishop
               of
               Syrmium
               in
               Pannonia
               ,
               a
               man
               of
               great
               abilities
               and
               same
               ,
               who
               suddenly
               turned
               from
               the
               true
               faith
               ,
               and
               though
               his
               people
               both
               loved
               and
               admired
               him
               ,
               yet
               when
               they
               discerned
               his
               errours
               ,
               
                 Quem
                 antea
                 quasi
                 arietem
                 gregis
                 sequebantur
                 ,
                 eundem
                 deinceps
                 veluti
                 lupum
                 fugere
                 coeperunt
                 ,
                 Whom
                 they
                 followed
                 before
                 as
                 the
                 leader
                 of
                 the
                 flock
                 ,
                 they
                 now
                 run
                 away
                 from
                 as
                 a
                 devouring
                 woolf
                 .
              
               This
               is
               the
               first
               thing
               which
               makes
               separation
               ,
               and
               withdrawment
               of
               communion
               ,
               lawfull
               and
               necessary
               ,
               viz.
               corruption
               of
               Doctrine
               .
               The
               second
               is
               
                 Corruption
                 of
                 practice
              
               :
               I
               speak
               not
               of
               practice
               ,
               as
               relating
               to
               the
               civil
               conversation
               of
               men
               ,
               but
               as
               it
               takes
               in
               the
               Agenda
               of
               Religion
               .
               When
               Idolatrous
               customs
               ,
               and
               superstitious
               practices
               are
               not
               only
               crept
               into
               a
               Church
               ,
               but
               are
               the
               prescribed
               devotion
               of
               it
               :
               Such
               as
               the
               adoration
               of
               the
               Eucharist
               (
               chiefly
               insisted
               on
               by
               Mr.
               Daillé
               in
               his
               Apology
               ,
               as
               a
               cause
               of
               separation
               from
               the
               Church
               of
               Rome
               )
               invocation
               of
               Saints
               and
               Angels
               ,
               worshipping
               Images
               ,
               and
               others
               of
               a
               like
               nature
               ,
               used
               among
               the
               Papists
               ,
               which
               are
               of
               themselves
               sufficient
               to
               make
               our
               separation
               
               from
               them
               necessary
               .
               But
               then
               thirdly
               ,
               as
               an
               accession
               to
               these
               two
               ,
               is
               the
               publike
               owning
               and
               professing
               them
               ,
               and
               requiring
               them
               ,
               as
               necessary
               conditions
               of
               communion
               ,
               from
               all
               the
               members
               of
               their
               Church
               which
               makes
               our
               withdrawing
               from
               them
               unavoidably
               necessary
               ,
               as
               long
               as
               we
               judge
               them
               to
               be
               such
               corruptions
               as
               indeed
               they
               are
               .
               For
               men
               not
               to
               forsake
               the
               belief
               of
               errours
               ,
               supposing
               them
               to
               be
               such
               ,
               is
               impossible
               :
               and
               not
               to
               forsake
               the
               practice
               and
               profession
               of
               them
               upon
               such
               belief
               ,
               were
               the
               highest
               hypocrisie
               :
               and
               to
               do
               so
               ,
               and
               not
               to
               forsake
               the
               communion
               of
               that
               Church
               where
               these
               are
               owned
               ,
               is
               apparently
               contradictious
               (
               as
               Mr.
               
                 Chilling
                 worth
              
               well
               observes
               )
               seeing
               the
               condition
               of
               communion
               
               with
               it
               is
               ,
               that
               we
               must
               professe
               to
               believe
               all
               the
               doctrines
               of
               that
               Church
               ,
               not
               only
               not
               to
               be
               errours
               ,
               but
               to
               be
               certain
               and
               necessary
               truths
               :
               So
               that
               on
               this
               account
               ,
               to
               believe
               there
               are
               any
               errours
               in
               the
               Church
               of
               Rome
               ,
               is
               actually
               ,
               and
               
                 ipso
                 facto
              
               ,
               to
               forsake
               the
               communion
               of
               that
               Church
               ;
               because
               the
               condition
               of
               its
               communion
               is
               the
               belief
               that
               there
               are
               none
               :
               And
               so
               that
               learned
               and
               rationall
               Author
               there
               fully
               proves
               ,
               that
               those
               who
               require
               unlawfull
               and
               unnecessary
               conditions
               of
               communion
               ,
               must
               take
               the
               imputation
               of
               Schism
               upon
               themselves
               ,
               by
               making
               separation
               from
               them
               just
               and
               necessary
               .
               In
               this
               case
               ,
               when
               corruptions
               in
               opinion
               or
               practice
               are
               thus
               required
               ,
               as
               conditions
               of
               communion
               ,
               it
               is
               impossible
               for
               one
               to
               communicate
               with
               such
               a
               Church
               without
               sin
               ;
               both
               materially
               ,
               as
               the
               things
               are
               unlawfull
               which
               he
               joyns
               with
               them
               in
               ;
               and
               formally
               ,
               as
               he
               judgeth
               them
               so
               .
               This
               is
               the
               first
               Proposition
               .
            
             
               The
               second
               is
               ,
               
                 Where
                 a
                 Church
                 retains
                 the
                 purity
                 of
                 doctrine
              
               
               
                 in
                 its
                 publick
                 profession
                 ,
                 but
                 hath
                 a
                 mixture
                 of
                 some
                 corruptions
                 ,
                 as
                 to
                 practice
                 ,
                 which
                 are
                 only
                 tolerated
                 and
                 not
                 imposed
                 ,
                 it
                 is
                 not
                 lawfull
                 to
                 withdraw
                 communion
                 from
                 such
                 a
                 Church
                 ,
                 much
                 lesse
                 to
                 run
                 into
                 totall
                 separation
                 from
                 it
                 :
              
               For
               here
               is
               no
               just
               and
               lawfull
               cause
               given
               of
               withdrawing
               ;
               here
               is
               no
               owned
               corruption
               of
               doctrine
               or
               practice
               ,
               nor
               any
               thing
               required
               as
               a
               condition
               of
               communion
               ,
               but
               what
               is
               in
               its
               self
               necessary
               ;
               and
               therefore
               there
               can
               be
               no
               plea
               ,
               but
               only
               pollution
               from
               such
               a
               communion
               ,
               which
               cannot
               be
               to
               any
               who
               do
               not
               own
               any
               such
               supposed
               corruptions
               in
               the
               Church
               .
               Men
               may
               
               communicate
               with
               a
               Church
               ,
               and
               not
               communicate
               with
               the
               abuses
               of
               a
               Church
               ;
               for
               the
               ground
               of
               his
               communicating
               is
               ,
               its
               being
               a
               Church
               ,
               and
               not
               a
               corrupt
               or
               defective
               Church
               .
               And
               that
               men
               are
               not
               themselves
               ▪
               guilty
               ,
               by
               partaking
               with
               those
               who
               are
               guilty
               of
               corruptions
               in
               a
               Church
               ,
               might
               be
               easily
               and
               largely
               proved
               ,
               both
               from
               the
               Church
               of
               the
               Jews
               in
               the
               case
               of
               Elies
               sons
               ,
               and
               the
               Christian
               Churches
               of
               As●●
               ,
               and
               Corinth
               ,
               where
               we
               read
               of
               many
               corruptions
               reproved
               ,
               yet
               nothing
               spoken
               of
               the
               duty
               of
               the
               members
               of
               those
               Churches
               to
               separate
               from
               them
               ,
               which
               would
               have
               been
               ,
               had
               it
               been
               a
               sin
               to
               communicate
               with
               those
               Churches
               when
               such
               corruptions
               were
               in
               it
               .
               Besides
               ,
               what
               reason
               is
               there
               that
               one
               mans
               sins
               should
               defile
               another
               ,
               more
               then
               anothers
               graces
               sanctifie
               another
               ?
               and
               why
               corruption
               in
               another
               should
               defile
               him
               more
               then
               in
               himself
               ,
               and
               so
               keep
               him
               from
               communicating
               with
               himself
               ?
               and
               what
               security
               any
               one
               can
               have
               in
               the
               most
               refined
               Churches
               ,
               but
               that
               there
               is
               some
               scandalous
               ;
               or
               at
               least
               unworthy
               person
               among
               them
               ?
               and
               whether
               then
               it
               is
               not
               his
               duty
               to
               try
               and
               examine
               all
               himself
               particularly
               ,
               with
               whom
               he
               communicates
               ?
               and
               why
               his
               presence
               at
               one
               Ordinance
               should
               defile
               it
               more
               then
               at
               another
               ?
               and
               why
               at
               any
               more
               then
               in
               wordly
               converse
               ,
               and
               so
               turn
               at
               last
               to
               make
               men
               Anchorets
               ,
               as
               it
               hath
               done
               some
               ?
               Many
               other
               reasons
               
               might
               be
               produced
               against
               this
               ,
               which
               I
               forbear
               ,
               it
               being
               fully
               spoke
               to
               by
               others
               .
               And
               so
               I
               come
               to
               the
               Third
               Proposition
               ,
               which
               is
               ,
            
             
               
                 Where
                 any
                 Church
                 ,
                 retaining
                 the
                 purity
                 of
                 doctrine
                 ,
                 doth
                 require
                 the
                 owning
                 of
                 ,
                 and
                 conforming
                 to
                 ,
                 any
                 unlawfull
                 or
                 suspected
                 practice
                 ,
                 men
                 may
                 lawfully
                 deny
                 conformity
                 to
                 ,
                 and
                 communion
                 with
                 that
                 Church
                 in
                 such
                 things
                 ,
                 without
                 incurring
                 the
                 guilt
                 of
                 Schism
                 .
              
               I
               say
               not
               ,
               men
               may
               proceed
               to
               positive
               Schism
               as
               it
               is
               call'd
               ,
               that
               is
               ,
               erecting
               of
               new
               Churches
               ,
               which
               from
               Cyprian
               is
               call'd
               
                 erigere
                 Altare
                 contra
                 Altare
              
               ;
               but
               only
               that
               withdrawing
               communion
               from
               a
               Church
               in
               unlawfull
               or
               suspected
               things
               ,
               doth
               not
               lay
               men
               under
               the
               guilt
               of
               Schism
               :
               which
               because
               I
               know
               it
               may
               meet
               with
               some
               opposition
               from
               those
               men
               ,
               who
               will
               sooner
               call
               men
               Schismaticks
               then
               prove
               them
               so
               ,
               I
               shall
               offer
               this
               reason
               for
               it
               to
               consideration
               .
               If
               our
               separation
               from
               the
               Church
               of
               Rome
               .
               was
               therefore
               lawfull
               ,
               
               because
               she
               required
               unlawfull
               things
               ,
               as
               conditions
               of
               her
               communion
               ;
               then
               where-ever
               such
               things
               are
               required
               by
               any
               Church
               ;
               non-communion
               with
               that
               Church
               in
               those
               things
               will
               be
               lawfull
               too
               ;
               and
               where
               non-communion
               is
               lawfull
               ,
               there
               can
               be
               no
               Schism
               in
               it
               .
               Whatever
               difference
               will
               be
               thought
               of
               ,
               as
               to
               the
               things
               imposed
               by
               the
               Church
               of
               Rome
               and
               others
               ,
               will
               be
               soon
               answered
               by
               the
               proportionable
               difference
               between
               bare
               non-conformity
               ,
               and
               totall
               and
               positive
               separation
               .
               What
               was
               in
               its
               self
               lawfull
               and
               necessary
               then
               ,
               how
               comes
               it
               to
               be
               unlawfull
               and
               unnecessary
               now
               ?
               Did
               that
               justifie
               our
               withdrawing
               from
               them
               ,
               because
               they
               required
               things
               unlawfull
               ,
               as
               conditions
               of
               communion
               ;
               and
               will
               not
               the
               same
               justifie
               other
               mens
               non-conformity
               ,
               in
               things
               supposed
               by
               them
               unlawfull
               ?
               If
               it
               be
               said
               here
               ,
               that
               the
               Popes
               power
               was
               an
               usurpation
               ,
               which
               is
               not
               in
               lawfull
               Governours
               of
               Churches
               ;
               it
               is
               soon
               replyed
               ,
               That
               the
               Popes
               usurpation
               mainly
               lyes
               in
               imposing
               things
               upon
               mens
               consciences
               as
               necessary
               ,
               which
               are
               doubtfull
               ,
               or
               unlawfull
               ;
               and
               where-ever
               the
               same
               thing
               is
               done
               ,
               there
               is
               an
               usurpation
               of
               the
               same
               nature
               ,
               though
               not
               in
               so
               high
               a
               degree
               ;
               and
               it
               may
               be
               as
               lawfull
               to
               withdraw
               communion
               from
               one
               as
               well
               as
               the
               other
               .
               If
               it
               be
               said
               ,
               that
               men
               are
               bound
               to
               be
               ruled
               by
               their
               Governours
               ,
               in
               determining
               what
               things
               are
               lawfull
               ,
               and
               what
               not
               ?
               To
               this
               it
               is
               answered
               :
               first
               ,
               no
               true
               Protestant
               can
               swear
               blind
               obedience
               to
               Church-Governours
               in
               all
               things
               .
               It
               is
               the
               highest
               usurpation
               to
               rob
               men
               of
               the
               liberty
               of
               their
               judgements
               :
               That
               which
               we
               plead
               for
               against
               the
               Papists
               ,
               is
               ,
               that
               all
               men
               have
               eyes
               in
               their
               heads
               as
               well
               as
               the
               Pope
               ,
               that
               every
               one
               hath
               a
               
                 judicium
                 privata
                 discretionis
              
               ,
               which
               is
               the
               rule
               of
               practice
               ,
               as
               to
               himself
               ;
               and
               though
               we
               freely
               allow
               a
               ministeriall
               power
               ,
               under
               Christ
               ,
               in
               the
               Government
               of
               the
               Church
               ,
               yet
               that
               extends
               not
               to
               an
               obligation
               upon
               men
               ,
               to
               go
               against
               the
               dictates
               of
               their
               own
               reason
               and
               conscience
               .
               Their
               power
               is
               only
               directive
               and
               declarative
               ,
               and
               in
               matters
               of
               duty
               can
               bind
               no
               more
               then
               reason
               and
               evidence
               brought
               from
               Scripture
               by
               them
               doth
               .
               A
               man
               hath
               not
               the
               power
               over
               his
               own
               understanding
               ,
               much
               l●sse
               can
               others
               have
               it
               .
               
                 Nullus
                 credit
              
               
               
                 aliquid
                 esse
                 verum
                 ,
                 quia
                 vult
                 credere
                 id
                 esse
                 verum
                 ;
                 non
                 est
                 enim
                 in
                 potestate
                 hominis
                 facere
                 aliquid
                 apparere
                 intellectui
                 suo
                 verum
              
               
               
                 quando
                 voluerit
              
               .
               Either
               therefore
               men
               are
               bound
               to
               obey
               Church-Governours
               in
               all
               things
               absolutely
               ,
               without
               any
               restriction
               or
               limitation
               ;
               (
               which
               if
               it
               be
               not
               usurpation
               and
               dominion
               over
               others
               faith
               in
               them
               ,
               and
               the
               worst
               of
               implicite
               faith
               in
               others
               ,
               it
               is
               hard
               to
               define
               what
               either
               of
               them
               is
               ,
               )
               or
               else
               if
               they
               be
               bound
               to
               obey
               only
               in
               lawfull
               things
               ;
               I
               then
               enquire
               who
               must
               be
               judge
               what
               things
               are
               lawfull
               in
               this
               case
               ,
               what
               not
               ?
               if
               the
               Governours
               still
               ,
               then
               the
               power
               will
               be
               absolute
               again
               ;
               for
               to
               be
               sure
               ,
               whatever
               they
               command
               ,
               they
               will
               say
               is
               lawfull
               ,
               either
               in
               it self
               ,
               or
               as
               they
               command
               it
               :
               if
               every
               private
               person
               must
               judge
               what
               is
               lawfull
               ,
               and
               what
               not
               ,
               which
               is
               commanded
               (
               as
               when
               all
               is
               said
               ,
               every
               man
               will
               be
               his
               owd
               judge
               in
               this
               case
               ,
               in
               things
               concerning
               his
               own
               welfare
               )
               then
               he
               is
               no
               further
               bound
               to
               obey
               then
               he
               judgeth
               the
               thing
               to
               be
               lawfull
               which
               is
               commanded
               .
               The
               plea
               of
               an
               erroneous
               conscience
               ,
               takes
               not
               off
               the
               obligation
               to
               follow
               the
               dictates
               of
               it
               ;
               for
               as
               he
               is
               bound
               to
               lay
               it
               down
               ,
               supposing
               it
               erroneous
               ,
               so
               he
               is
               bound
               not
               to
               go
               against
               it
               ,
               while
               it
               is
               not
               laid
               down
               .
               But
               then
               again
               ,
               if
               men
               are
               bound
               to
               submit
               to
               Governours
               in
               the
               determination
               of
               lawfull
               things
               ,
               what
               plea
               could
               our
               Reformers
               have
               to
               withdraw
               themselves
               from
               the
               Popes
               yoke
               ?
               it
               might
               have
               still
               held
               true
               ,
               
                 Boves
                 arabant
                 &
              
               
               
                 Asina
                 Pascebantur
                 simul
              
               ,
               which
               is
               Aquinas
               his
               argument
               for
               the
               submission
               of
               inferiours
               in
               the
               Church
               to
               their
               superiours
               :
               for
               did
               not
               the
               Pope
               plead
               to
               be
               a
               lawfull
               Governour
               ,
               and
               if
               men
               are
               bound
               to
               submit
               to
               the
               determination
               of
               Church-Governours
               ,
               as
               to
               the
               lawfulnesse
               of
               things
               ;
               they
               were
               bound
               to
               believe
               him
               in
               that
               as
               well
               as
               other
               things
               ,
               and
               so
               separation
               from
               that
               Church
               was
               unlawfull
               then
               :
               So
               that
               let
               men
               turn
               and
               wind
               themselves
               which
               way
               they
               will
               ,
               by
               the
               very
               same
               arguments
               that
               any
               will
               prove
               separation
               from
               the
               Church
               of
               Rome
               lawfull
               ,
               because
               she
               required
               unlawfull
               things
               ,
               as
               conditions
               of
               her
               communion
               ,
               it
               will
               be
               proved
               lawfull
               ,
               not
               to
               conform
               to
               any
               suspected
               or
               unlawfull
               practice
               ,
               required
               by
               any
               Church-Governours
               upon
               the
               same
               terms
               ;
               if
               the
               thing
               so
               required
               ,
               be
               after
               serious
               and
               ●ober
               inquiry
               ,
               judged
               unwarrantable
               by
               a
               mans
               own
               conscience
               .
               And
               withall
               it
               would
               be
               further
               considered
               ,
               whether
               when
               our
               best
               Writers
               against
               the
               Papists
               ,
               do
               lay
               the
               imputation
               o●
               Schism
               ,
               
               not
               on
               those
               who
               withdraw
               communion
               ,
               but
               on
               them
               for
               requiring
               such
               conditions
               of
               communion
               (
               whereby
               they
               did
               rather
               eject
               men
               out
               of
               their
               communion
               ,
               than
               the
               others
               separate
               from
               them
               )
               they
               do
               not
               by
               the
               same
               arguments
               ,
               lay
               the
               imputation
               of
               Schism
               on
               all
               who
               require
               such
               conditions
               of
               communion
               ,
               and
               take
               it
               wholly
               off
               from
               those
               who
               refuse
               to
               conform
               for
               conscience
               sake
               .
               To
               this
               I
               shall
               subjoyn
               the
               judgement
               of
               as
               learned
               and
               judicious
               a
               Divine
               ,
               as
               most
               our
               Nation
               hath
               bred
               ,
               in
               his
               excellent
               (
               though
               little
               )
               .
               Tract
               concerning
               Schism
               .
               
                 In
                 those
                 Schisms
                 ,
                 
                   saith
                   he
                
                 ,
                 which
                 concern
                 
                 fact
                 ,
                 nothing
                 can
                 be
                 a
                 just
                 cause
                 of
                 refusing
                 communion
                 ,
                 but
                 only
                 to
                 require
                 the
                 execution
                 of
                 some
                 unlawfull
                 or
                 suspected
                 act
                 ;
                 for
                 not
                 only
                 in
                 reason
                 ,
                 but
                 in
                 Religion
                 too
                 ,
                 that
                 Maxim
                 admits
                 of
                 no
                 release
                 ,
                 
                   Cantissimi
                   cujusque
                   praeceptum
                   ;
                   Quod
                   dubitas
                   ,
                   nè
                   feceris
                   .
                
                 And
                 after
                 instanceth
                 in
                 the
                 Schism
                 about
                 Image-worship
                 ,
                 determin'd
                 by
                 the
                 second
                 Council
                 of
                 Nice
                 ,
                 in
                 which
                 he
                 pronounceth
                 the
                 Schismatical
                 party
                 to
                 be
                 the
                 Synod
                 its
                 self
                 ,
                 and
                 that
                 on
                 these
                 grounds
                 :
                 First
                 ,
                 because
                 it
                 is
                 acknowledged
                 by
                 all
                 ,
                 that
                 it
                 is
                 a
                 thing
                 unnecessary
                 .
                 Secondly
                 ,
                 it
                 is
                 by
                 most
                 suspected
                 .
                 Thirdly
                 ,
                 it
                 is
                 by
                 many
                 held
                 utterly
                 unlawfull
                 :
                 Can
                 then
                 (
                 saith
                 he
                 )
                 the
                 enjoyning
                 of
                 such
                 a
                 thing
                 be
                 ought
                 else
                 but
                 abuse
                 ?
                 Or
                 can
                 the
                 refusall
                 of
                 communion
                 here
                 ,
                 be
                 thought
                 any
                 other
                 thing
                 then
                 duty
                 ?
                 Here
                 ,
                 or
                 upon
                 the
                 like
                 occasion
                 ,
                 to
                 separate
                 ,
                 may
                 peradventure
                 bring
                 personal
                 trouble
                 or
                 danger
                 (
                 against
                 which
                 it
                 concerns
                 any
                 honest
                 man
                 to
                 have
                 
                   pectus
                   praeparatum
                
                 )
                 ;
                 further
                 harm
                 it
                 cannot
                 do
                 ,
                 so
                 that
                 in
                 these
                 cases
                 you
                 cannot
                 be
                 to
                 seek
                 what
                 to
                 think
                 ,
                 or
                 what
                 you
                 have
                 to
                 do
                 .
                 And
                 afterwards
                 propounds
                 it
                 as
                 a
                 remedy
                 to
                 prevent
                 Schism
                 ,
                 to
                 have
                 all
                 Liturgies
                 and
                 publike
                 forms
                 of
                 service
                 so
                 framed
                 ,
                 as
                 that
                 they
                 admit
                 not
                 of
                 particular
                 and
                 private
                 fancies
                 ,
                 but
                 contain
                 only
                 such
                 things
                 ,
                 in
                 which
                 all
                 Christians
                 do
                 agree
                 .
                 For
                 ,
                 saith
                 he
                 ,
                 consider
                 of
                 all
                 the
                 Liturgies
                 that
                 are
                 ,
                 and
                 ever
                 have
                 been
                 ,
                 and
                 remove
                 from
                 them
                 whatever
                 is
                 scandalous
                 to
                 any
                 party
                 ,
                 and
                 leave
                 nothing
                 but
                 what
                 all
                 agree
                 on
                 ▪
                 and
                 the
                 evil
                 shall
                 be
                 ,
                 that
                 the
                 publike
                 service
                 and
                 honour
                 of
                 God
                 shall
                 no
                 wayes
                 suffer
                 :
                 Whereas
                 ,
                 to
                 load
                 our
                 publike
                 forms
                 ,
                 with
                 the
                 private
                 fancies
                 upon
                 which
                 we
                 differ
                 ,
                 is
                 the
                 most
                 soveraign
                 way
                 to
                 perpetuate
                 Schism
                 unto
                 the
                 
                 Worlds
                 end
                 .
                 Prayer
                 ,
                 Confession
                 ,
                 Thanksgiving
                 ,
                 Reading
                 of
                 Scriptures
                 in
                 the
                 plainest
                 and
                 simplest
                 manner
                 ,
                 were
                 matter
                 enough
                 to
                 furnish
                 out
                 a
                 sufficient
                 Liturgy
                 ,
                 though
                 nothing
                 either
                 of
                 private
                 Opinion
                 ,
                 or
                 of
                 Church
                 Pomp
                 ,
                 of
                 Garments
                 or
                 prescribed
                 Gestures
                 ,
                 of
                 Imagenary
                 ,
                 of
                 Musick
                 ,
                 of
                 matter
                 concerning
                 the
                 dead
                 ,
                 of
                 many
                 Superfluities
                 ,
                 which
                 creep
                 into
                 the
                 Church
                 ,
                 under
                 the
                 name
                 of
                 Order
                 and
                 Decency
                 ,
                 did
                 interpose
                 it self
                 .
                 To
                 charge
                 Churches
                 and
                 Liturgies
                 with
                 things
                 unnecessary
                 ,
                 was
                 the
                 first
                 beginning
                 of
                 all
                 Superstition
                 ;
                 and
                 when
                 scruple
                 of
                 conscience
                 began
                 to
                 be
                 made
                 or
                 pretended
                 ,
                 then
                 Schism
                 began
                 to
                 break
                 in
                 ;
                 if
                 the
                 special
                 Guides
                 and
                 Fathers
                 of
                 the
                 Church
                 ,
                 would
                 be
                 a
                 little
                 sparing
                 of
                 incumbring
                 Churches
                 with
                 Superfluities
                 ,
                 or
                 not
                 over-rigid
                 ,
                 either
                 in
                 reviving
                 obsolete
                 customes
                 ,
                 or
                 imposing
                 new
                 ,
                 there
                 would
                 be
                 far
                 less
                 cause
                 of
                 Schism
                 or
                 Superstition
                 ;
                 and
                 all
                 the
                 inconvenience
                 were
                 likely
                 to
                 ensue
                 ,
                 would
                 be
                 but
                 this
                 ,
                 they
                 should
                 in
                 so
                 doing
                 yield
                 a
                 little
                 to
                 the
                 imbecillity
                 of
                 their
                 inferiours
                 ,
                 a
                 thing
                 which
                 Saint
                 Paul
                 would
                 never
                 have
                 refused
                 to
                 do
                 :
                 mean
                 while
                 ,
                 wheresoever
                 false
                 or
                 suspected
                 Opinions
                 are
                 made
                 a
                 piece
                 of
                 Church-Liturgy
                 ,
                 he
                 that
                 separates
                 is
                 not
                 the
                 Schismatick
                 ;
                 for
                 it
                 is
                 alike
                 unlawful
                 ,
                 to
                 make
                 profession
                 of
                 known
                 or
                 suspected
                 falshood
                 ,
                 as
                 to
                 put
                 in
                 practice
                 unlawful
                 or
                 suspected
                 actions
                 .
              
            
             
               Thus
               far
               that
               excellent
               person
               ,
               whose
               words
               I
               have
               taken
               the
               pains
               to
               transcribe
               ,
               because
               of
               that
               great
               wisdome
               ,
               judgement
               ,
               and
               moderation
               ,
               contained
               in
               them
               ;
               and
               the
               seasonableness
               of
               his
               Counsel
               and
               Advice
               ,
               to
               the
               present
               posture
               of
               affairs
               among
               us
               .
               Were
               we
               so
               happy
               but
               to
               take
               off
               things
               granted
               unnecessary
               by
               all
               ,
               and
               suspected
               by
               many
               ,
               and
               judged
               unlawful
               by
               some
               ;
               and
               to
               make
               nothing
               the
               bonds
               of
               our
               Communion
               but
               what
               Christ
               hath
               done
               ,
               viz.
               one
               Faith
               ,
               one
               Baptism
               ,
               &c.
               
               Allowing
               a
               liberty
               for
               matters
               of
               indifferency
               ,
               and
               bearing
               with
               the
               weakeness
               of
               those
               who
               cannot
               bear
               things
               which
               others
               account
               lawfull
               ,
               we
               might
               indeed
               be
               restored
               to
               a
               true
               Primitive
               luster
               far
               sooner
               ,
               then
               by
               furbishing
               up
               some
               antiquated
               ceremonies
               ,
               which
               can
               derive
               their
               pedegree
               no
               higher
               ,
               then
               from
               some
               ancient
               Custome
               and
               Tradition
               .
               God
               will
               one
               day
               convince
               men
               ,
               that
               the
               Unnion
               of
               the
               Church
               lies
               more
               in
               the
               Unity
               of
               Faith
               and
               Affection
               ,
               then
               in
               
               uniformity
               of
               doubtful
               Rites
               and
               Ceremonies
               .
               The
               bond
               of
               Church-communion
               should
               be
               somthing
               common
               to
               strong
               and
               weak
               Christians
               ,
               as
               S.
               Austin
               saith
               of
               the
               rule
               of
               faith
               ,
               that
               it
               is
               
                 pusillis
                 magnisque
                 communis
              
               ;
               and
               certainly
               the
               Primitive
               Church
               ,
               
               that
               did
               not
               charge
               mens
               faith
               with
               such
               a
               load
               of
               Articles
               ,
               as
               now
               in
               these
               latter
               ages
               men
               are
               charged
               with
               ,
               would
               much
               less
               burden
               men
               with
               imposing
               doubtful
               practices
               upon
               them
               ,
               as
               the
               ground
               of
               Church-communion
               .
               And
               for
               publick
               forms
               of
               Divine
               Service
               ,
               such
               of
               all
               things
               certainly
               should
               be
               so
               composed
               ,
               as
               to
               be
               the
               least
               subject
               to
               any
               scruple
               from
               any
               persons
               whatsoever
               ;
               being
               on
               purpose
               composed
               for
               the
               declaring
               mens
               unity
               and
               consent
               in
               their
               publick
               worship
               :
               and
               those
               who
               are
               the
               most
               addicted
               to
               any
               one
               form
               ,
               can
               never
               plead
               it
               unlawful
               to
               amend
               it
               ;
               whereas
               others
               may
               ,
               that
               it
               is
               not
               lawful
               or
               convenient
               at
               least
               ,
               to
               use
               it
               without
               such
               alterations
               .
               And
               therefore
               ,
               were
               there
               that
               spirit
               of
               mutual
               condescention
               ,
               which
               was
               most
               certainly
               in
               
                 Ecclesiâ
                 primo-primitivâ
              
               ,
               as
               Gratian
               somwhere
               speaks
               ,
               in
               the
               first
               and
               truly
               primitive
               Church
               in
               the
               Apostles
               time
               ;
               our
               breaches
               as
               to
               this
               thing
               too
               ,
               might
               soon
               be
               closed
               up
               ,
               and
               the
               voice
               of
               Schism
               be
               heard
               among
               us
               no
               more
               .
               It
               argued
               very
               much
               the
               prudence
               and
               temper
               of
               the
               French-Churches
               ,
               in
               composing
               their
               publick
               forms
               of
               prayer
               ,
               that
               they
               were
               so
               far
               from
               inserting
               any
               thing
               controversiall
               into
               them
               ,
               that
               Amyraldus
               tels
               us
               ,
               the
               Papists
               themselves
               
               would
               use
               them
               .
               
                 Et
                 quod
                 vix
                 credibile
                 esset
                 nisi
                 publicè
                 viseretur
                 ,
                 eas
                 inseruerunt
                 in
                 eos
                 libros
                 in
                 quos
                 congesserunt
                 varias
                 precationum
                 formulas
                 ,
              
               And
               that
               which
               men
               would
               scarce
               believe
               unless
               they
               saw
               it
               ,
               they
               inserted
               them
               into
               their
               own
               Prayer-books
               .
               The
               same
               temper
               was
               used
               by
               our
               Reformers
               in
               the
               composing
               our
               Liturgy
               ,
               in
               reference
               to
               the
               Papists
               ,
               to
               whom
               they
               had
               then
               an
               especial
               eye
               ,
               as
               being
               the
               only
               party
               then
               appearing
               ,
               whom
               they
               desired
               to
               draw
               into
               their
               communion
               ,
               by
               coming
               as
               near
               them
               as
               they
               well
               and
               safely
               could
               :
               And
               certainly
               those
               Holy
               men
               ,
               who
               did
               seek
               by
               any
               means
               to
               draw
               in
               others
               ,
               at
               such
               a
               distance
               from
               their
               principles
               as
               the
               Papists
               were
               ,
               did
               never
               intend
               by
               what
               they
               did
               for
               that
               end
               ,
               to
               exclude
               any
               truly
               tender
               consciences
               from
               their
               Communion
               .
               That
               which
               they
               laid
               as
               a
               bait
               for
               them
               ,
               was
               never
               intended
               by
               them
               as
               a
               hook
               for
               those
               of
               their
               own
               profession
               ,
               But
               the
               
               same
               or
               greater
               reason
               which
               made
               them
               seek
               so
               much
               at
               that
               time
               (
               before
               the
               rent
               between
               the
               Papists
               and
               us
               was
               grown
               to
               that
               height
               it
               is
               now
               at
               ;
               they
               being
               then
               in
               hopes
               by
               a
               fair
               complyance
               to
               have
               brought
               the
               whole
               Kingdom
               to
               joyn
               with
               them
               )
               I
               say
               the
               same
               reason
               which
               at
               that
               time
               made
               them
               yield
               so
               far
               to
               them
               then
               ,
               would
               now
               have
               perswaded
               them
               to
               alter
               and
               lay
               aside
               those
               things
               which
               yield
               matter
               of
               offence
               ,
               to
               any
               of
               the
               same
               profession
               with
               themselves
               now
               .
               For
               surely
               none
               will
               be
               so
               uncharitable
               toward
               those
               of
               his
               own
               profession
               ,
               as
               not
               to
               think
               there
               is
               as
               much
               reason
               to
               yield
               in
               complyance
               with
               them
               ,
               as
               with
               the
               Papists
               .
               And
               it
               cannot
               but
               be
               looked
               upon
               as
               a
               Token
               of
               Gods
               severe
               displeasure
               against
               us
               ,
               if
               any
               ,
               though
               unreasonable
               Proposals
               of
               Peace
               between
               us
               and
               the
               Papists
               should
               meet
               with
               such
               entertainment
               among
               many
               ;
               and
               yet
               any
               fair
               Offers
               of
               Union
               and
               Accommodation
               among
               our selves
               ,
               be
               so
               coldly
               embraced
               and
               entertained
               .
            
             
               Having
               thus
               far
               shewed
               how
               far
               the
               Obligation
               to
               keep
               in
               
               a
               Church
               Society
               doth
               reach
               to
               the
               several
               Members
               of
               it
               :
               I
               now
               proceed
               to
               shew
               what
               way
               the
               light
               of
               nature
               directs
               men
               to
               ,
               for
               the
               quieting
               and
               composing
               any
               differences
               which
               may
               arise
               in
               such
               a
               Society
               tending
               to
               break
               the
               Peace
               of
               it
               .
               But
               before
               I
               come
               to
               the
               particular
               wayes
               directed
               to
               by
               the
               Law
               of
               Nature
               ,
               for
               ending
               Controversies
               in
               the
               Church
               ,
               I
               shall
               lay
               down
               some
               things
               by
               way
               of
               caution
               ,
               for
               the
               right
               understanding
               of
               what
               is
               already
               spoken
               ,
               lest
               I
               should
               be
               thought
               ,
               instead
               of
               pleading
               for
               peace
               ,
               to
               leave
               a
               door
               open
               for
               an
               universal
               liberty
               ,
               and
               so
               pave
               a
               new
               cawse-way
               towards
               
                 Babel
                 .
                 First
              
               ,
               That
               though
               it
               be
               lawful
               not
               to
               conform
               to
               unlawful
               or
               suspected
               practises
               in
               a
               Church
               :
               yet
               it
               is
               not
               therefore
               lawful
               to
               erect
               new
               Churches
               .
               For
               all
               other
               essentials
               supposed
               in
               a
               Church
               ,
               a
               meer
               requiring
               conformity
               in
               some
               suspected
               rites
               ,
               doth
               not
               make
               it
               to
               be
               no
               true
               or
               sound
               Church
               ,
               as
               to
               other
               things
               ,
               from
               which
               it
               is
               lawful
               to
               make
               a
               total
               divorce
               and
               separation
               .
               A
               total
               separation
               is
               ,
               when
               a
               new
               and
               distinct
               society
               for
               worship
               is
               entered
               into
               ,
               under
               distinct
               and
               peculiar
               officers
               governing
               by
               Laws
               and
               Church-rules
               different
               from
               that
               form
               which
               they
               separate
               from
               .
               This
               I
               do
               not
               assert
               to
               be
               therefore
               lawfull
               ,
               because
               some
               things
               are
               required
               ,
               
               which
               mens
               consciences
               are
               unsatisfied
               in
               :
               unless
               others
               proceed
               to
               eject
               and
               cast
               them
               wholly
               out
               of
               communion
               on
               that
               account
               ,
               in
               which
               case
               their
               separation
               is
               necessary
               ,
               and
               their
               Schism
               unavoidable
               .
               Secondly
               ,
               therefore
               I
               assert
               ,
               that
               as
               to
               things
               in
               the
               judgement
               of
               the
               Primitive
               and
               Reformed
               Churches
               left
               undetermined
               by
               the
               Law
               of
               God
               ,
               and
               in
               matters
               of
               meer
               order
               and
               decency
               ,
               and
               wholly
               as
               to
               the
               form
               of
               Government
               ,
               every
               one
               notwithstanding
               what
               his
               private
               judgement
               may
               be
               of
               them
               ,
               is
               bound
               for
               the
               Peace
               of
               the
               Church
               of
               God
               to
               submit
               to
               the
               determination
               of
               the
               lawful
               Governours
               of
               the
               Church
               .
               And
               this
               is
               that
               power
               of
               ending
               Controversies
               ,
               which
               I
               suppose
               to
               be
               lodged
               in
               a
               Church-Society
               ;
               not
               such
               a
               one
               as
               whereto
               every
               man
               is
               bound
               to
               conform
               his
               private
               judgement
               ;
               but
               whereto
               every
               private
               person
               is
               bound
               to
               submit
               in
               Order
               to
               the
               Churches
               Peace
               .
               That
               is
               ,
               that
               in
               any
               Controversies
               arising
               in
               a
               Church
               ,
               there
               is
               such
               a
               power
               supposed
               ,
               that
               may
               give
               such
               an
               authoritative
               Decision
               of
               the
               controversie
               in
               which
               both
               parties
               are
               bound
               to
               acquiesce
               ,
               so
               as
               to
               act
               nothing
               contrary
               to
               that
               Decision
               .
               For
               as
               it
               is
               supposed
               that
               in
               all
               Contracts
               and
               Agreements
               for
               mutuall
               Society
               ,
               men
               are
               content
               to
               part
               with
               their
               own
               Liberties
               for
               the
               good
               of
               the
               whole
               :
               so
               likewise
               to
               part
               with
               the
               Authority
               of
               their
               own
               judgements
               ,
               and
               to
               submit
               to
               the
               Determination
               of
               things
               by
               the
               Rulers
               of
               the
               Society
               constituted
               by
               them
               .
               For
               there
               must
               be
               a
               difference
               made
               between
               the
               
                 Liberty
                 and
                 freedom
              
               of
               a
               mans
               own
               judgment
               ,
               and
               the
               Authority
               of
               it
               :
               for
               supposing
               men
               out
               of
               all
               Society
               ,
               every
               man
               hath
               both
               ;
               but
               Societies
               being
               entred
               ,
               and
               Contracts
               made
               ,
               though
               men
               can
               never
               part
               with
               the
               freedom
               of
               their
               Judgements
               (
               Men
               not
               having
               
                 a
                 Depotical
                 power
              
               over
               their
               own
               understandings
               )
               yet
               they
               must
               part
               with
               the
               Authority
               of
               their
               Judgements
               ;
               
                 i.
                 e.
              
               in
               matters
               concerning
               the
               Government
               of
               the
               Society
               ,
               they
               must
               be
               ruled
               by
               Persons
               in
               Authority
               over
               them
               .
               Else
               there
               can
               be
               nothing
               imagined
               but
               confusion
               ,
               and
               disorder
               ,
               in
               stead
               of
               Peace
               and
               Unity
               in
               every
               civil
               State
               and
               Society
               .
               The
               case
               is
               the
               same
               in
               a
               religious
               Society
               too
               ,
               in
               which
               men
               must
               be
               supposed
               to
               part
               with
               the
               Authority
               of
               their
               own
               judgements
               in
               matters
               concerning
               the
               Government
               of
               the
               Church
               ,
               and
               to
               
               submit
               to
               what
               is
               constituted
               and
               appointed
               by
               those
               who
               are
               intrusted
               with
               the
               care
               and
               welfare
               of
               it
               .
               Else
               it
               is
               impossible
               there
               should
               be
               Unity
               and
               Peace
               in
               a
               Church
               considered
               as
               a
               Society
               ;
               which
               is
               as
               much
               as
               to
               say
               ,
               there
               neither
               is
               ,
               nor
               can
               be
               such
               a
               Society
               .
               And
               that
               God
               hath
               commanded
               that
               which
               is
               Naturally
               impossible
               ;
               I
               mean
               ,
               freedom
               from
               divisions
               ,
               and
               the
               Unity
               and
               Peace
               of
               his
               Church
               :
               Which
               will
               appear
               from
               hence
               ,
               because
               it
               can
               never
               be
               expected
               that
               all
               men
               should
               be
               exactly
               of
               one
               mind
               :
               Either
               then
               men
               retaining
               their
               private
               apprehensions
               ,
               are
               bound
               to
               acquiesce
               in
               what
               is
               publikely
               determined
               ,
               or
               there
               is
               a
               necessity
               of
               perpetuall
               confusions
               in
               the
               Church
               of
               God.
               For
               the
               main
               inlet
               of
               all
               disturbances
               and
               divisions
               in
               the
               Church
               ,
               is
               from
               hence
               that
               Men
               consider
               themselves
               absolutely
               ,
               and
               not
               as
               Members
               of
               a
               governed
               Society
               ,
               and
               so
               that
               they
               may
               follow
               their
               own
               own
               private
               judgements
               ,
               and
               are
               bound
               so
               to
               doe
               in
               matters
               belonging
               to
               the
               Government
               of
               the
               Church
               ,
               and
               not
               to
               acquiesce
               for
               the
               Churches
               Peace
               in
               what
               is
               established
               in
               Order
               to
               the
               ruling
               of
               this
               so
               constituted
               Society
               ,
               by
               lawfull
               Authority
               .
            
             
               These
               things
               premised
               ,
               the
               way
               is
               now
               fully
               cleared
               for
               the
               
               discovering
               what
               wayes
               are
               prescribed
               by
               the
               light
               of
               Nature
               for
               ending
               controversies
               in
               the
               Church
               ;
               which
               will
               appear
               to
               be
               these
               two
               .
            
             
               1.
               
               
                 In
                 societies
                 wherein
                 persons
                 act
                 with
                 an
                 equality
                 of
                 Power
                 ,
                 for
                 the
                 ending
                 differences
                 arising
                 ,
                 the
                 less
                 number
                 must
                 alwayes
                 acquiesce
                 in
                 the
                 determination
                 of
                 the
                 greater
                 .
              
               And
               therefore
               it
               i●
               a
               generally
               received
               Axiom
               ,
               that
               in
               all
               Societies
               
                 pars
                 major
                 ●ut
                 habet
                 universitatis
              
               ,
               the
               greater
               part
               hath
               the
               power
               of
               the
               whole
               :
               And
               it
               is
               a
               standing
               Rule
               in
               the
               Civil
               Law
               ,
               
                 Refertur
                 ad
                 universos
                 quod
                 publice
                 fit
                 per
                 majorem
                 partem
                 ,
              
               which
               is
               determined
               by
               the
               Lawyers
               to
               hold
               ,
               not
               of
               the
               persons
               in
               power
               ,
               
               but
               of
               the
               persons
               present
               at
               the
               Determination
               ;
               as
               when
               
                 Alexander
                 Severus
              
               made
               fourteen
               of
               the
               
                 Viri
                 Consulares
              
               to
               be
               
                 Curatores
                 urbis
              
               ,
               joyned
               with
               the
               
                 Praefectis
                 urbis
              
               ,
               to
               Determine
               cases
               brought
               before
               them
               ,
               what
               was
               determined
               by
               the
               greater
               part
               of
               those
               present
               ,
               was
               looked
               upon
               as
               binding
               ,
               as
               if
               the
               whole
               number
               had
               been
               there
               .
               And
               this
               Aristotle
               layes
               down
               as
               one
               of
               the
               fundamental
               Lawes
               of
               a
               Democratical
               Government
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 That
                 must
                 be
                 looked
                 on
                 as
                 a
                 just
              
               
               
                 and
                 final
                 decision
                 of
                 a
                 Case
                 debated
                 ,
                 which
                 the
                 major
                 part
                 determines
                 .
              
               And
               therefore
               rationally
               infers
               ,
               that
               in
               a
               Democracy
               the
               poorer
               sort
               (
               and
               so
               likewise
               the
               worse
               )
               must
               alwayes
               bear
               the
               greatest
               sway
               ,
               because
               they
               are
               the
               most
               .
               Which
               is
               an
               unavoydable
               inconvenience
               in
               that
               form
               of
               Government
               whether
               in
               Church
               or
               State.
               The
               same
               he
               elsewhere
               applyes
               to
               other
               forms
               of
               Government
               which
               have
               a
               multitude
               of
               Rulers
               ,
               as
               Aristocracy
               and
               Oligarchy
               :
               That
               which
               seems
               good
               to
               the
               most
               obtains
               as
               a
               Law
               amongst
               all
               ,
               Which
               Appian
               thus
               briefly
               expresseth
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 Dionys.
                 Halicarnasseus
              
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               one
               speaking
               of
               matter
               of
               Fact
               ,
               that
               it
               doth
               obtain
               ,
               the
               other
               of
               matter
               of
               Law
               that
               it
               should
               do
               so
               .
               It
               appears
               then
               from
               the
               Law
               and
               light
               of
               nature
               ,
               that
               where
               ever
               any
               multitude
               acts
               in
               an
               equality
               of
               Power
               ,
               the
               greater
               part
               have
               the
               power
               of
               the
               whole
               ;
               not
               from
               any
               right
               which
               the
               major
               part
               hath
               as
               superiour
               over
               the
               less
               ;
               but
               from
               the
               Law
               of
               nature
               ,
               which
               will
               have
               every
               part
               ordered
               for
               the
               good
               of
               the
               whole
               ;
               which
               good
               cannot
               oft
               times
               be
               obtained
               without
               a
               special
               determination
               on
               one
               side
               or
               other
               ;
               nor
               that
               determination
               have
               its
               effect
               ,
               if
               the
               Act
               of
               the
               major
               part
               may
               be
               rescinded
               by
               the
               less
               .
               So
               that
               in
               every
               thing
               requiring
               special
               determination
               ,
               this
               is
               to
               be
               esteemed
               the
               most
               just
               and
               final
               decision
               which
               is
               done
               by
               the
               major
               part
               :
               For
               it
               would
               be
               manifestly
               unjust
               for
               the
               lesser
               part
               to
               determine
               the
               greater
               ,
               and
               therefore
               by
               the
               Law
               of
               nature
               ,
               the
               greater
               part
               hath
               the
               right
               of
               the
               whole
               .
            
             
               2.
               
               
                 In
                 a
                 society
                 consisting
                 of
                 many
                 particular
                 Companies
                 or
                 Congregations
                 ,
                 there
                 must
                 be
                 a
                 subordination
                 of
                 Powers
                 by
                 the
                 Law
                 of
                 nature
                 ,
                 which
                 grants
                 a
                 right
                 of
                 Appeal
                 to
                 an
                 injured
                 person
                 from
                 the
                 lower
                 and
                 subordinate
                 Power
                 to
                 the
                 higher
                 and
                 superiour
                 .
              
               Appealing
               is
               defined
               by
               the
               Lawyers
               to
               be
               
                 Provocatio
                 iniquae
                 sententiae
                 querelam
                 contineus
              
               .
               An
               address
               to
               a
               
               higher
               Power
               with
               complaint
               of
               wrong
               :
               and
               so
               in
               geneall
               it
               is
               defined
               by
               Ulpian
               to
               be
               
                 ab
                 Inferioris
                 Iudicis
                 sententiâ
                 ad
                 superiorem
                 provocatio
                 :
              
               but
               ,
               as
               Hottoman
               observes
               ,
               appeals
               may
               sometimes
               be
               made
               to
               a
               co-ordinate
               power
               upon
               complaint
               of
               injustice
               done
               .
               As
               one
               Praetor
               ,
               Consul
               ,
               Tribune
               might
               be
               appealed
               to
               ,
               from
               the
               sentence
               of
               another
               .
               The
               originall
               of
               Appeals
               then
               is
               ,
               that
               injuries
               may
               be
               redressed
               ,
               and
               
               in
               order
               to
               that
               ,
               nature
               dictates
               that
               there
               ought
               to
               be
               a
               subordination
               of
               Powers
               one
               to
               another
               ,
               lest
               any
               injury
               done
               through
               corruption
               or
               ignorance
               of
               the
               immediate
               Judges
               ,
               prove
               irremediable
               .
               To
               which
               purpose
               our
               learned
               Whitaker
               saith
               ,
               that
               Appeals
               are
               
                 juris
                 divini
                 &
                 naturalis
                 ,
                 &
                 in
                 omni
                 societate
              
               
               
                 admodum
                 necessariae
                 ;
                 propter
                 multorum
                 judicum
                 vel
                 iniquitatem
                 ,
                 vel
                 ignorantiam
                 ;
                 alioqui
                 actum
                 esset
                 de
                 innocente
                 ,
                 si
                 non
                 liceret
                 ab
                 iniqua
                 sententia
                 appestare
                 :
              
               So
               that
               appeals
               are
               founded
               upon
               natural
               right
               ,
               lest
               men
               should
               be
               injured
               in
               any
               determination
               of
               a
               case
               by
               those
               that
               have
               the
               cognizance
               of
               it
               .
               And
               in
               order
               to
               a
               redress
               of
               wrongs
               ,
               and
               ending
               controversies
               ,
               Nature
               tells
               us
               that
               Appeals
               must
               not
               be
               infinite
               ,
               but
               there
               must
               be
               some
               Power
               ,
               from
               whence
               Appeals
               must
               not
               be
               made
               :
               What
               that
               should
               be
               ,
               must
               be
               determined
               in
               the
               same
               manner
               that
               it
               is
               in
               Civils
               ;
               not
               that
               every
               Controversie
               in
               the
               Church
               must
               be
               determined
               by
               an
               Oecumenical
               Council
               ,
               but
               that
               it
               is
               in
               the
               Power
               of
               the
               Supream
               Magistrate
               ,
               as
               Supream
               head
               in
               causes
               Ecclesiastical
               ,
               to
               limit
               and
               fix
               this
               Subordination
               ,
               and
               determine
               how
               far
               it
               shall
               go
               ,
               and
               no
               further
               .
               The
               Determination
               being
               in
               order
               to
               the
               Peace
               of
               the
               Church
               ,
               which
               Christian
               Magistrates
               are
               bound
               to
               look
               after
               ,
               and
               see
               that
               causes
               hang
               not
               perpetually
               without
               Decision
               :
               And
               so
               we
               find
               the
               Christian
               Emperours
               constituting
               to
               whom
               Appeals
               should
               be
               made
               ,
               and
               where
               they
               should
               be
               fixed
               ,
               as
               Iustinian
               
               and
               Theodostus
               did
               .
               For
               when
               the
               Church
               is
               incorporated
               into
               the
               Common-wealth
               ,
               the
               chief
               Authority
               in
               a
               Common-wealth
               as
               Christian
               ,
               belongs
               to
               the
               same
               to
               which
               it
               doth
               as
               a
               Common-wealth
               :
               But
               of
               that
               already
               .
               It
               is
               then
               against
               the
               Law
               and
               Light
               of
               Nature
               ,
               and
               the
               natural
               right
               of
               every
               man
               ,
               for
               any
               particular
               company
               of
               men
               ,
               calling
               themselves
               a
               Church
               ,
               to
               ingross
               all
               Ecclesiastical
               Power
               so
               into
               their
               hands
               ,
               that
               no
               liberty
               of
               Appeals
               for
               redress
               can
               be
               made
               from
               it
               .
               Which
               (
               to
               speak
               within
               compass
               )
               is
               a
               very
               high
               usurpation
               made
               upon
               the
               Civil
               and
               Religious
               rights
               of
               Christians
               ;
               because
               it
               leaves
               men
               under
               a
               causeless
               censure
               ,
               without
               any
               authoritative
               vindication
               of
               them
               from
               it
               .
               As
               for
               that
               way
               of
               
                 elective
                 Synods
              
               ,
               substituted
               in
               the
               place
               of
               authoritative
               Power
               to
               determine
               Controversies
               ,
               it
               is
               a
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               will
               never
               be
               soveraign
               enough
               to
               cure
               the
               distemper
               it
               is
               brought
               
               for
               :
               For
               elective
               Synods
               are
               but
               like
               that
               which
               the
               Lawyers
               call
               
                 arbitrium
                 boni
                 viri
              
               ,
               which
               they
               distinguish
               from
               arbitrium
               
               
                 ex
                 compromisso
              
               ,
               and
               binds
               no
               further
               then
               the
               party
               concerned
               doth
               judge
               the
               Sentence
               equall
               and
               just
               .
               So
               that
               this
               helps
               us
               with
               no
               way
               to
               end
               controversies
               in
               the
               Church
               ,
               any
               further
               then
               the
               persons
               engaged
               are
               willing
               to
               account
               that
               just
               which
               shall
               be
               judged
               in
               their
               Case
               .
               Taking
               then
               a
               coercive
               Power
               ,
               onely
               for
               such
               a
               one
               as
               may
               authoritatively
               decide
               a
               controv●rsie
               ,
               we
               see
               what
               great
               Reason
               there
               is
               for
               what
               the
               Historian
               observes
               :
               
                 Arbitriis
                 ii
                 se
                 debent
                 interponere
                 ,
                 qui
              
               
               
                 non
                 parente●
                 coercere
                 possunt
              
               :
               That
               all
               Power
               of
               Arbitration
               should
               have
               some
               juridicall
               power
               going
               along
               with
               it
               ,
               to
               make
               a
               finall
               end
               of
               quarrels
               .
               But
               that
               which
               seems
               yet
               more
               strange
               to
               me
               ,
               is
               this
               ,
               that
               by
               those
               who
               assert
               the
               Independency
               of
               particular
               Congregation●
               ,
               it
               is
               so
               hotly
               pleaded
               ,
               that
               Christ
               hath
               given
               every
               particular
               Congregation
               a
               Power
               over
               its
               own
               Members
               ,
               to
               determine
               controversies
               arising
               between
               them
               :
               but
               ,
               that
               if
               one
               ,
               or
               many
               of
               these
               particular
               Congregations
               should
               erre
               ,
               or
               break
               the
               Rule
               ,
               he
               hath
               left
               no
               power
               Authoritatively
               to
               decide
               what
               should
               be
               done
               in
               such
               cases
               .
               Can
               we
               conceive
               that
               Christ
               should
               provide
               more
               for
               the
               Cases
               of
               particular
               Persons
               ,
               then
               of
               particular
               Churches
               ?
               And
               that
               he
               should
               give
               Authority
               for
               Determining
               one
               ,
               and
               not
               the
               other
               ?
               Is
               there
               any
               more
               coactive
               Power
               given
               by
               any
               to
               Synods
               ,
               or
               greater
               Officers
               ,
               then
               there
               is
               by
               them
               to
               particular
               Churches
               ?
               which
               power
               is
               onely
               declarative
               as
               to
               the
               Rule
               ,
               though
               Authoritative
               as
               to
               persons
               where-ever
               it
               is
               lodged
               .
               Is
               there
               not
               more
               danger
               to
               Gods
               People
               ,
               by
               the
               scandals
               of
               Churches
               ,
               then
               Persons
               ?
               Or
               did
               Christs
               Power
               of
               governing
               his
               People
               reach
               to
               them
               onely
               as
               particular
               Congregations
               ?
               Doth
               not
               this
               too
               strongly
               savour
               of
               the
               
                 Pars
                 Donati
              
               ?
               only
               the
               Meridies
               must
               be
               rendred
               a
               particular
               Congregationall
               Church
               ,
               where
               Christ
               causeth
               his
               Flock
               to
               rest
               ?
               But
               supposing
               the
               Scripture
               not
               expresly
               to
               lay
               down
               a
               Rule
               for
               governing
               many
               Churches
               ,
               are
               men
               outlawed
               of
               their
               natural
               Rights
               ?
               that
               supposing
               a
               wrong
               Sentence
               passed
               in
               the
               Congregation
               ,
               there
               is
               no
               hopes
               ,
               way
               ,
               or
               means
               to
               redress
               his
               injury
               ,
               and
               make
               his
               innocency
               known
               ?
               Doth
               this
               look
               like
               an
               Institution
               of
               Christ
               ?
               But
               that
               which
               I
               
               conceive
               is
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               and
               the
               Original
               of
               this
               mistake
               ,
               is
               ,
               that
               the
               Churches
               we
               read
               of
               first
               Planted
               in
               Scripture
               ,
               were
               onely
               particular
               Congregations
               ;
               and
               therefore
               there
               is
               no
               proper
               Church-power
               beyond
               them
               ,
               or
               above
               them
               .
               I
               meddle
               not
               with
               the
               Ant●cedent
               now
               ,
               which
               is
               largely
               discussed
               by
               others
               ;
               but
               the
               extream
               weakness
               of
               the
               consequence
               ,
               is
               that
               I
               am
               here
               obliged
               to
               discover
               .
               For
               what
               a
               strange
               shortness
               of
               Discourse
               is
               it
               to
               Argue
               thus
               ;
               If
               when
               there
               was
               but
               one
               Congregation
               ,
               that
               Congregation
               had
               all
               Power
               within
               its
               self
               ;
               then
               when
               there
               are
               more
               particular
               congregations
               ,
               it
               must
               be
               so
               ;
               and
               yet
               this
               is
               the
               very
               Foundation
               of
               all
               those
               Kingdomes
               of
               Yvetos
               ,
               as
               one
               calls
               them
               ,
               those
               sole
               self-governing
               congregations
               .
               When
               there
               was
               but
               one
               congregation
               in
               a
               Church
               ,
               it
               was
               necessary
               if
               it
               had
               any
               Church-power
               ,
               that
               it
               must
               be
               lodged
               in
               that
               one
               congregation
               :
               But
               when
               this
               congregation
               was
               multiplyed
               into
               many
               more
               ,
               is
               it
               not
               as
               necessary
               for
               their
               mutual
               Government
               ,
               there
               should
               be
               a
               common
               power
               governing
               them
               together
               ,
               as
               a
               joynt-society
               ?
               Besides
               ,
               the
               first
               congregational
               Church
               in
               the
               New
               Testament
               ,
               viz.
               that
               of
               Ierusalem
               ,
               could
               be
               no
               particular
               Organical
               Church
               ;
               for
               it
               had
               many
               ,
               if
               not
               all
               ,
               Universall
               Officers
               in
               it
               ;
               and
               if
               they
               were
               the
               fixed
               Pastours
               of
               that
               Church
               ,
               they
               could
               not
               ,
               according
               to
               the
               Principles
               of
               those
               who
               thus
               speak
               ,
               Preach
               to
               any
               other
               congregation
               but
               their
               own
               ,
               by
               vertue
               of
               their
               Office
               :
               And
               so
               ,
               either
               their
               Apostolicall
               Office
               and
               Commission
               must
               be
               destroyed
               ,
               if
               they
               ▪
               were
               Pastors
               of
               particular
               Organical
               Churches
               ;
               or
               if
               their
               Apostolicall
               Office
               be
               asserted
               ,
               their
               Pastorship
               of
               particular
               Organicall
               Churches
               is
               destroyed
               by
               their
               own
               Principles
               ,
               who
               ●ssert
               ,
               that
               the
               Pastor
               of
               a
               Church
               can
               do
               no
               Pastorall
               Office
               out
               .
               of
               his
               own
               congregation
               .
               The
               case
               is
               the
               same
               ,
               as
               to
               other
               Churches
               planted
               by
               the
               Apostles
               ,
               and
               govern'd
               by
               themselves
               ;
               which
               two
               ,
               as
               far
               as
               I
               can
               find
               in
               the
               New
               Testament
               ,
               were
               of
               an
               equal
               extent
               ;
               viz.
               That
               all
               the
               Churches
               planted
               by
               Apostles
               ,
               were
               chiefly
               governed
               by
               themselves
               ,
               though
               they
               had
               subordinate
               officers
               under
               them
               .
               These
               first
               Churches
               then
               were
               not
               such
               particular
               Organized
               Churches
               ,
               but
               they
               were
               as
               the
               
                 first
                 matter
              
               of
               many
               congregations
               to
               be
               propagated
               out
               of
               them
               ;
               which
               after
               made
               one
               Society
               ,
               consisting
               
               of
               those
               several
               congregations
               imbodyed
               together
               ,
               and
               ruled
               by
               one
               common
               Government
               .
               As
               in
               a
               Colledge
               ,
               every
               Tutor
               hath
               his
               own
               Pupils
               ,
               wich
               he
               rules
               ;
               and
               if
               we
               suppose
               but
               one
               Tutor
               at
               first
               in
               the
               Colledge
               ,
               with
               his
               Pupils
               ,
               all
               the
               power
               ,
               both
               common
               to
               the
               Society
               ,
               and
               peculiar
               to
               his
               Flock
               ,
               is
               joyned
               together
               ;
               but
               when
               there
               are
               many
               more
               Tutors
               ,
               having
               Pupils
               under
               their
               charge
               ,
               all
               these
               ,
               for
               their
               better
               ordering
               as
               a
               Society
               ,
               must
               be
               governed
               by
               the
               common
               Government
               of
               the
               Colledge
               ,
               to
               which
               the
               particular
               Government
               of
               every
               Tutor
               is
               and
               must
               be
               subordinate
               :
               But
               this
               will
               be
               more
               fully
               made
               appear
               in
               the
               Original
               of
               Civil
               Government
               .
               It
               is
               far
               more
               evident
               ,
               that
               all
               Civil
               power
               lay
               at
               first
               in
               Adam
               and
               his
               Family
               ,
               and
               afterwards
               in
               particular
               Families
               ,
               than
               that
               all
               Church-power
               lay
               in
               particular
               congregations
               at
               first
               .
               We
               may
               then
               with
               as
               good
               Reason
               say
               ,
               that
               there
               is
               no
               lawfull
               civil
               :
               Government
               now
               ,
               but
               that
               of
               particular
               Families
               ;
               and
               that
               no
               Nationall
               Government
               hath
               any
               right
               or
               power
               over
               particular
               Families
               ,
               because
               Families
               had
               once
               all
               civil
               Power
               within
               themselves
               ;
               as
               because
               it
               ●●
               supposed
               ,
               that
               all
               Church-power
               lay
               first
               in
               particular
               congregations
               ,
               therefore
               there
               must
               be
               no
               Church-power
               above
               them
               ;
               nor
               that
               particular
               congregations
               are
               subject
               to
               such
               Government
               as
               is
               requisite
               for
               the
               Regulating
               of
               the
               Society
               in
               common
               ,
               as
               comprehending
               in
               it
               many
               particular
               congregations
               .
               Let
               them
               shew
               then
               ,
               how
               any
               Government
               in
               the
               State
               is
               lawfull
               ,
               when
               Families
               had
               the
               first
               power
               ,
               and
               by
               what
               right
               now
               those
               Families
               are
               subordinate
               to
               the
               civill
               Magistrate
               ,
               and
               what
               necessity
               there
               is
               for
               it
               ;
               and
               by
               the
               very
               same
               Reasons
               will
               we
               shew
               the
               lawfulness
               ▪
               of
               Government
               in
               the
               Church
               over
               many
               Congregations
               ,
               and
               that
               those
               are
               by
               the
               same
               right
               ,
               and
               upon
               the
               same
               necessity
               ,
               to
               subordinate
               themselves
               to
               the
               Government
               of
               the
               Church
               ,
               considere●●●
               a
               Society
               taking
               in
               many
               particular
               Congregations
               .
               The
               Parallel
               runs
               on
               further
               and
               clearer
               still
               :
               For
               as
               the
               heads
               of
               the
               severall
               Families
               after
               the
               Flood
               ,
               had
               the
               command
               over
               all
               dwelling
               under
               their
               Roofs
               ,
               while
               they
               remained
               in
               one
               Family
               ;
               and
               when
               that
               increased
               into
               more
               ,
               there
               power
               was
               extended
               over
               them
               too
               ;
               which
               was
               the
               first
               Original
               of
               Monarchy
               in
               the
               World
               :
               So
               the
               Planters
               of
               the
               first
               Churches
               ,
               
               that
               while
               the
               Church
               was
               but
               one
               Congregation
               ,
               had
               power
               over
               it
               ,
               when
               this
               Congregation
               was
               multiplyed
               into
               more
               ,
               their
               Power
               equally
               extended
               over
               them
               all
               .
               And
               as
               afterwards
               ,
               several
               heads
               of
               Families
               upon
               their
               increase
               ,
               did
               constitute
               distinct
               Civil
               Governments
               ,
               wherein
               were
               subordinate
               Officers
               ,
               but
               those
               Governments
               themselves
               were
               co-ordinate
               one
               with
               another
               :
               So
               in
               the
               Church
               ,
               so
               many
               Congregations
               as
               make
               up
               one
               Provincial
               ,
               or
               National
               Society
               (
               as
               succession
               and
               prudence
               doth
               order
               the
               bounds
               of
               them
               )
               do
               make
               up
               several
               particular
               Churches
               ,
               enjoying
               their
               Officers
               ruling
               them
               ,
               but
               subordinare
               to
               the
               Governours
               of
               the
               Church
               in
               common
               :
               Which
               Society
               ,
               National
               or
               Provincial
               ,
               is
               subordinate
               to
               none
               beyond
               its
               self
               ,
               but
               enjoyes
               a
               free
               Power
               within
               its
               self
               of
               ordering
               things
               for
               its
               own
               Government
               ,
               as
               it
               judgeth
               most
               convenient
               ,
               and
               agreeable
               to
               the
               Rules
               of
               Scripture
               .
               The
               summe
               then
               of
               what
               I
               say
               ,
               concerning
               subordination
               of
               Officers
               and
               Powers
               in
               the
               Society
               of
               the
               Church
               ,
               is
               this
               ,
               That
               by
               the
               light
               and
               Law
               of
               Nature
               it
               appears
               ,
               that
               no
               individuall
               company
               or
               Congregation
               ,
               hath
               an
               absolute
               ,
               independent
               power
               within
               its
               self
               ,
               but
               that
               ,
               for
               the
               redressing
               grievances
               happening
               in
               them
               ,
               appeals
               are
               〈…〉
               to
               the
               parties
               aggrieved
               ,
               and
               a
               subordination
               of
               that
               particu
               〈…〉
               Congregation
               ,
               to
               the
               Government
               of
               the
               Society
               in
               common
               .
               〈…〉
               at
               ,
               the
               right
               of
               Appealing
               ,
               and
               Originall
               of
               Subordination
               ,
               is
               from
               Nature
               ;
               the
               particular
               manner
               and
               form
               of
               subordinate
               and
               superiour
               Courts
               ,
               is
               to
               be
               fetched
               
               from
               positive
               Lawes
               ;
               the
               limitation
               of
               Appeals
               ,
               extent
               of
               jurisdiction
               ,
               the
               binding
               power
               of
               Sentence
               ,
               so
               far
               as
               concerns
               external
               Unity
               in
               the
               Church
               ,
               is
               to
               be
               fetched
               from
               the
               power
               of
               the
               Magistrate
               ,
               and
               civil
               Sanctions
               and
               Constitutions
               .
               The
               Churches
               power
               ,
               as
               to
               Divine
               Law
               ,
               being
               onely
               directive
               and
               declarative
               ;
               but
               being
               confirmed
               by
               a
               civil
               Sanction
               ,
               is
               juridicall
               and
               obligatory
               .
               Concerning
               the
               Magistrates
               power
               to
               call
               ,
               confirm
               ,
               alter
               ,
               repeal
               the
               Decrees
               of
               Synods
               ;
               see
               
                 Grotius
                 ,
                 Chamier
                 ,
                 Whitaker
                 ,
                 Casaubon
                 ,
                 Mornay
                 ,
              
               and
               others
               ,
               who
               fully
               and
               largely
               handle
               it
               ;
               To
               whom
               having
               nothing
               to
               add
               ,
               I
               will
               take
               nothing
               at
               all
               from
               them
               :
               As
               for
               that
               time
               when
               the
               Church
               was
               without
               Magistrates
               ruling
               in
               it
               ,
               in
               those
               things
               left
               undetermined
               by
               the
               Rule
               of
               the
               Word
               ,
               they
               acted
               out
               
               of
               Principles
               of
               Christian
               Prudence
               agreeable
               to
               the
               Rules
               of
               Scripture
               ,
               and
               from
               the
               Principles
               of
               the
               Law
               of
               nature
               ;
               One
               of
               which
               we
               come
               in
               the
               next
               place
               to
               speak
               to
               .
               So
               much
               for
               the
               Churches
               Power
               ,
               considered
               as
               a
               Society
               for
               ending
               controversies
               ,
               arising
               within
               its
               self
               ,
               tending
               to
               break
               the
               Peace
               and
               Unity
               of
               it
               .
            
          
           
             
               CHAP.
               VII
               .
            
             
               
                 The
                 fifth
                 thing
                 dictated
                 by
                 the
                 Law
                 of
                 Nature
                 ,
                 That
                 all
                 that
                 are
                 admitted
                 into
                 this
                 Society
                 ,
                 must
                 consent
                 to
                 be
                 governed
                 by
                 the
                 Lawes
                 and
                 Rules
                 of
                 it
                 .
                 Civil
                 Societies
                 founded
                 upon
                 mutual
                 consent
                 ;
                 express
                 in
                 the
                 first
                 entrance
                 ,
                 implicite
                 in
                 others
                 born
                 under
                 societies
                 actually
                 formed
                 .
                 Consent
                 as
                 to
                 a
                 Church
                 necessary
                 ,
                 the
                 manner
                 of
                 Consent
                 determined
                 by
                 Christ
                 by
                 Baptism
                 and
                 Profession
                 .
                 Implicite
                 Consent
                 supposed
                 in
                 all
                 baptized
                 ;
                 explicite
                 ,
                 declared
                 by
                 challenging
                 the
                 priviledges
                 ,
                 and
                 observing
                 the
                 duties
                 of
                 the
                 Covenant
                 .
                 Explicite
                 by
                 express
                 owning
                 the
                 Gospel
                 when
                 adult
                 ,
                 very
                 usefull
                 for
                 recovering
                 the
                 credit
                 of
                 Christianity
                 .
                 The
                 Discipline
                 of
                 the
                 Primitive
                 Church
                 cleared
                 from
                 
                   Origen
                   ,
                   Iustin
                   Martyr
                   ,
                   Pliny
                   ,
                   Tertullian
                   .
                
                 The
                 necessary
                 requisites
                 of
                 Church
                 Membership
                 ,
                 whether
                 positive
                 signs
                 of
                 Grace
                 :
                 Explicite
                 Covenant
                 ,
                 how
                 far
                 necessary
                 ;
                 not
                 the
                 formal
                 Constitution
                 of
                 a
                 Church
                 ,
                 *
                 proved
                 by
                 several
                 Arguments
                 .
              
            
             
               THe
               Law
               of
               Nature
               dictates
               ,
               
                 That
                 all
                 who
                 are
                 admitted
                 into
              
               
               
                 this
                 Society
                 ,
                 must
                 consent
                 to
                 be
                 governed
                 by
                 the
                 Laws
                 and
                 Rules
                 of
                 that
                 Society
                 ,
                 according
                 to
                 its
                 Constitution
                 .
              
               For
               none
               can
               be
               looked
               upon
               as
               a
               Member
               of
               a
               Society
               ,
               but
               such
               a
               one
               as
               submits
               to
               the
               Rules
               and
               Laws
               of
               the
               Society
               ,
               as
               constituted
               at
               the
               time
               of
               his
               entrance
               into
               it
               .
               That
               all
               civil
               Societies
               are
               founded
               upon
               voluntary
               consent
               and
               agreement
               of
               parties
               ,
               and
               do
               depend
               upon
               Contracts
               and
               Covenants
               made
               between
               them
               ,
               is
               evident
               to
               any
               that
               consider
               that
               men
               are
               not
               bound
               by
               the
               Law
               of
               Nature
               to
               associate
               themselves
               with
               any
               but
               whom
               they
               shall
               judge
               fit
               ;
               that
               Dominion
               and
               Propriety
               was
               
               introduced
               by
               free
               consent
               of
               men
               :
               and
               so
               there
               must
               be
               Laws
               and
               Bonds
               fit
               ,
               agreement
               made
               ,
               and
               submission
               acknowledged
               to
               those
               Lawes
               ,
               else
               Men
               might
               plead
               their
               Naturall
               Right
               and
               Freedom
               still
               ,
               which
               would
               be
               destructive
               to
               the
               very
               Nature
               of
               these
               Societies
               .
               When
               men
               then
               did
               first
               part
               with
               their
               natural
               Liberties
               ,
               two
               things
               were
               necessary
               in
               the
               most
               express
               terms
               to
               be
               declared
               :
               First
               ,
               a
               free
               and
               voluntary
               consent
               to
               part
               with
               so
               much
               of
               their
               Natural
               Rights
               as
               was
               not
               consistent
               with
               the
               well
               being
               of
               the
               Society
               :
               Secondly
               ,
               a
               free
               submission
               to
               all
               Laws
               ,
               which
               should
               be
               agreed
               upon
               at
               their
               entrance
               into
               Society
               ,
               or
               afterwards
               as
               they
               see
               cause
               .
               But
               when
               Societies
               were
               already
               entred
               ,
               and
               Children
               born
               under
               them
               ,
               no
               such
               express
               consent
               was
               required
               in
               them
               ,
               being
               bound
               by
               vertue
               of
               the
               Protection
               they
               find
               from
               Authority
               to
               submit
               to
               it
               ,
               and
               an
               implicite
               consent
               is
               supposed
               in
               all
               such
               as
               are
               born
               under
               that
               Authority
               .
               But
               for
               their
               more
               full
               understanding
               of
               this
               Obligation
               of
               theirs
               ,
               and
               to
               lay
               the
               greater
               tye
               of
               Obedience
               upon
               them
               ,
               when
               they
               come
               to
               understanding
               ,
               it
               hath
               been
               conceived
               very
               requisite
               by
               most
               States
               to
               have
               an
               explicite
               Declaration
               of
               their
               consent
               ,
               either
               by
               some
               formal
               Oath
               of
               Allegiance
               ,
               or
               some
               other
               way
               sufficiently
               expressing
               their
               fidelity
               ,
               in
               standing
               to
               the
               Covenants
               long
               since
               supposed
               to
               be
               made
               .
               To
               apply
               this
               now
               to
               the
               Church
               .
            
             
               We
               have
               all
               along
               hitherto
               considered
               the
               Church
               in
               general
               ,
               as
               a
               Society
               or
               Corporation
               which
               was
               necessary
               in
               order
               to
               our
               discovering
               what
               is
               in
               it
               from
               the
               light
               of
               nature
               without
               Positive
               Laws
               .
            
             
               But
               here
               we
               must
               take
               notice
               of
               what
               was
               observed
               by
               Father
               
               Laynez
               the
               Jesuit
               at
               the
               Council
               of
               Trent
               ,
               That
               it
               is
               not
               with
               the
               Church
               as
               with
               other
               Societies
               ,
               which
               are
               first
               themselves
               ,
               
               and
               then
               constitute
               the
               Governours
               .
               But
               the
               Governour
               of
               this
               Society
               was
               first
               himself
               ,
               and
               he
               appointed
               what
               Orders
               ,
               Rules
               ,
               and
               Lawes
               should
               govern
               this
               Society
               ;
               and
               wherein
               he
               hath
               determined
               any
               thing
               ,
               we
               are
               bound
               to
               look
               upon
               that
               ,
               as
               necessary
               to
               the
               maintaining
               of
               that
               Society
               which
               is
               built
               upon
               his
               Constitution
               of
               it
               .
               And
               in
               many
               of
               those
               Orders
               which
               Christ
               hath
               settled
               in
               his
               Church
               ,
               the
               Foundation
               of
               them
               is
               in
               the
               Law
               of
               nature
               ;
               but
               the
               particular
               determination
               
               of
               the
               manner
               of
               them
               is
               from
               himself
               .
               Thus
               it
               is
               in
               the
               case
               we
               now
               are
               upon
               ;
               Nature
               requires
               that
               every
               one
               entring
               into
               a
               Society
               ,
               should
               consent
               to
               the
               Rules
               of
               it
               .
               Our
               Saviour
               hath
               determined
               how
               this
               Consent
               should
               be
               expressed
               ,
               viz.
               by
               receiving
               Baptism
               from
               those
               who
               have
               the
               power
               to
               dispense
               it
               :
               which
               is
               the
               federal
               Rite
               whereby
               our
               consent
               is
               expressed
               to
               own
               all
               the
               Laws
               and
               submit
               to
               them
               ,
               whereby
               this
               Society
               is
               governed
               :
               Which
               at
               the
               first
               entring
               of
               men
               into
               this
               Society
               of
               the
               Church
               was
               requisite
               to
               be
               done
               by
               the
               express
               and
               explicite
               consent
               of
               the
               parties
               themselves
               ,
               being
               of
               sufficient
               capacity
               to
               declare
               it
               ,
               but
               the
               Covenant
               being
               once
               entred
               into
               by
               themselves
               ,
               not
               onely
               in
               their
               own
               name
               ,
               but
               in
               the
               name
               of
               their
               Posterity
               (
               a
               thing
               implyed
               in
               all
               Covenants
               
               wherein
               benefits
               do
               redound
               to
               Posterity
               ,
               that
               the
               Obligation
               should
               reach
               them
               to
               ;
               but
               more
               particular
               in
               this
               ,
               it
               having
               been
               alwayes
               the
               T●nour
               of
               Gods
               Covenants
               with
               men
               ,
               to
               enter
               the
               seed
               as
               well
               as
               the
               persons
               themselves
               ,
               as
               to
               outward
               Priviledges
               )
               an
               implicite
               consent
               as
               to
               the
               children
               in
               Covenant
               ,
               is
               sufficient
               to
               enter
               them
               upon
               the
               priviledges
               of
               it
               by
               Baptism
               ,
               although
               withal
               it
               be
               highly
               rational
               for
               their
               better
               understanding
               the
               Engagement
               they
               entred
               into
               ,
               that
               when
               they
               come
               to
               age
               ,
               they
               should
               explicitely
               declare
               their
               own
               voluntary
               consent
               to
               submit
               to
               the
               Lawes
               of
               Christ
               ,
               and
               to
               conform
               their
               lives
               to
               the
               Profession
               of
               Christianity
               ,
               which
               might
               be
               a
               more
               then
               probable
               way
               ,
               and
               certainly
               most
               agreeable
               both
               to
               Reason
               and
               Scripture
               to
               advance
               the
               credit
               of
               Christianity
               once
               more
               in
               the
               World
               ,
               which
               at
               this
               day
               so
               much
               suffers
               by
               so
               many
               professing
               it
               without
               understanding
               the
               terms
               of
               it
               ;
               who
               swallow
               down
               a
               profession
               of
               Christianity
               ,
               as
               boyes
               do
               pills
               ,
               without
               knowing
               what
               it
               is
               compounded
               of
               ,
               which
               is
               the
               great
               Reason
               it
               works
               so
               little
               alteration
               upon
               their
               spirits
               .
            
             
               The
               one
               great
               cause
               of
               the
               great
               flourishing
               of
               Religion
               in
               
               the
               Primitive
               times
               ,
               was
               certainly
               the
               strictness
               used
               by
               them
               in
               their
               admission
               of
               members
               into
               Church-Societies
               ,
               which
               is
               fully
               described
               by
               Origen
               against
               Celsus
               ,
               who
               tells
               us
               they
               did
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 enquire
                 into
                 their
              
               
               
                 lives
                 and
                 carriages
                 ,
                 to
                 discern
                 their
                 seriousness
                 in
                 the
                 profession
                 of
                 Christianity
                 during
                 their
                 being
                 Catechumeni
                 :
              
               Who
               after
               
               tells
               us
               they
               did
               require
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 true
                 Repentance
                 and
                 Reformation
                 of
                 Life
                 ,
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 then
                 we
                 admit
                 them
                 to
                 the
                 participation
                 of
                 our
                 Mysteries
                 .
              
               I
               confess
               the
               Discipline
               of
               the
               Primitive
               Church
               hath
               been
               very
               much
               misrepresented
               to
               us
               ,
               by
               mens
               looking
               upon
               it
               through
               the
               glass
               of
               the
               modern
               practices
               and
               customs
               obtaining
               among
               us
               :
               as
               though
               all
               this
               onely
               concerned
               the
               Admission
               to
               the
               Lords
               Supper
               :
               though
               that
               was
               alwayes
               in
               chiefest
               veneration
               in
               the
               Church
               of
               God
               ,
               as
               being
               the
               chief
               of
               Gospel-Mysteries
               (
               as
               
               they
               loved
               to
               speak
               )
               yet
               I
               cannot
               find
               that
               any
               were
               admitted
               to
               all
               other
               Ordinances
               freely
               with
               them
               who
               were
               debarred
               from
               this
               :
               but
               their
               admission
               to
               one
               ,
               did
               include
               an
               admission
               to
               all
               ▪
               so
               on
               the
               contrary
               ,
               I
               finde
               none
               admitted
               to
               Baptism
               ,
               who
               were
               not
               to
               the
               Lords
               Supper
               ;
               and
               if
               Catechumeni
               ,
               presently
               after
               ,
               onely
               confirmation
               intervening
               (
               which
               will
               hardly
               be
               ever
               found
               separate
               from
               Baptism
               ,
               till
               the
               distinction
               of
               the
               double
               
                 Chrism
                 in
                 vertice
                 &
                 pectore
              
               came
               up
               ,
               which
               was
               about
               Ieroms
               time
               .
               )
            
             
               The
               thing
               then
               which
               the
               Primitive
               Church
               required
               in
               admitting
               
               persons
               adult
               to
               Baptism
               ,
               and
               so
               to
               the
               Lords
               Supper
               ,
               was
               a
               serious
               visible
               profession
               of
               Christianity
               ;
               which
               was
               looked
               upon
               by
               them
               as
               the
               greatest
               Evidence
               of
               their
               real
               consent
               to
               the
               Rules
               of
               the
               Gospel
               .
               For
               that
               purpose
               it
               will
               be
               worth
               our
               taking
               notice
               what
               is
               set
               down
               by
               
                 Iustin
                 Martyr
                 ,
                 Apolog.
              
               2.
               speaking
               of
               the
               celebration
               of
               the
               Lords
               Supper
               ;
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Where
               we
               see
               what
               was
               required
               before
               Admission
               to
               the
               Lords
               Supper
               ,
               
                 A
                 Profession
                 of
                 Faith
                 in
                 the
                 truths
                 of
                 the
                 Gospel
                 ,
                 and
                 answerable
                 Life
                 to
                 the
                 Gospel
                 ,
                 without
                 which
                 it
                 was
                 not
                 lawful
                 to
                 participate
                 of
                 the
                 Lords
                 Supper
                 .
              
               And
               further
               we
               see
               by
               Pliny
               ,
               that
               the
               Christians
               of
               those
               times
               did
               make
               use
               of
               some
               solemn
               Engagements
               among
               themselves
               which
               he
               calls
               Sacramenta
               ;
               they
               did
               
                 se
                 Sacramento
                 obstringere
                 nè
                 funta
                 ,
                 nè
                 latrocinia
                 ,
                 nè
                 adulteria
                 committerent
                 ,
                 nè
                 fidem
                 fallerent
                 ,
              
               &c.
               and
               Tertullian
               reports
               it
               out
               of
               Pliny
               ,
               that
               he
               found
               nothing
               
               
                 de
                 Sacramentis
                 eorum
              
               (
               as
               Iunius
               first
               reads
               it
               out
               of
               
               
                 M.
                 S.
              
               for
               
                 de
                 Sacris
              
               ,
               after
               him
               Heraldus
               ,
               and
               as
               it
               is
               now
               read
               in
               Rigaltius
               Edition
               )
               besides
               
                 cautelam
                 &
                 ad
                 confoederandam
                 disciplinam
                 ,
                 &c.
                 scelera
                 prohibentes
                 ,
              
               which
               Eusebius
               calls
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               pacta
               ,
               Covenants
               between
               them
               ;
               and
               so
               Master
               Selden
               interprets
               the
               place
               of
               Origen
               in
               the
               beginning
               of
               his
               Book
               against
               
               Celsus
               ,
               where
               Celsus
               begins
               his
               charge
               against
               the
               Christians
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               where
               he
               takes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               not
               ,
               as
               Gelenius
               renders
               it
               ,
               conventus
               ,
               but
               in
               its
               proper
               sense
               for
               contracts
               or
               covenants
               that
               were
               made
               by
               the
               Christians
               as
               by
               other
               Societies
               ,
               onely
               permitted
               ,
               and
               tolerated
               by
               the
               Common-wealth
               .
               And
               we
               find
               by
               Pliny
               ,
               that
               when
               the
               hetaeriae
               were
               forbidden
               ,
               he
               brought
               the
               Christians
               in
               under
               that
               Law
               ;
               the
               ground
               of
               those
               Societies
               was
               onely
               a
               mutual
               compact
               and
               agreement
               among
               the
               persons
               of
               it
               :
               Such
               as
               among
               the
               Essens
               of
               the
               Jewes
               ,
               and
               the
               Schools
               of
               Philosophers
               among
               the
               Greeks
               .
               Iosephus
               mentions
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               of
               those
               who
               were
               admitted
               into
               the
               Society
               of
               the
               Essens
               ,
               And
               so
               in
               all
               other
               Societies
               
               which
               subsist
               onely
               from
               mutuall
               confederation
               in
               a
               Common-wealth
               .
               Thus
               I
               acknowledge
               it
               to
               be
               in
               Christianity
               ,
               that
               there
               must
               be
               such
               a
               supposed
               contract
               or
               voluntary
               consent
               in
               the
               persons
               engaged
               in
               such
               Societies
               .
               But
               with
               this
               observable
               difference
               ,
               that
               although
               there
               must
               be
               a
               consent
               in
               both
               ,
               yet
               the
               one
               is
               wholly
               free
               ,
               as
               to
               any
               pre-engagement
               or
               obligation
               to
               it
               ,
               as
               well
               as
               to
               the
               act
               its
               self
               ;
               but
               in
               religious
               societies
               ,
               though
               the
               Act
               of
               consent
               be
               free
               ,
               yet
               there
               is
               an
               antecedent
               Obligation
               upon
               men
               ,
               binding
               them
               to
               this
               voluntary
               consent
               .
               The
               want
               of
               the
               understanding
               this
               Difference
               ,
               is
               the
               very
               Foundation
               of
               that
               Opinion
               men
               call
               Erastianism
               ;
               For
               the
               followers
               of
               Erastus
               ,
               when
               they
               finde
               that
               Christians
               did
               act
               
                 ex
                 confoederatâ
                 disciplinâ
              
               ,
               they
               presently
               conclude
               all
               Church-power
               lay
               onely
               in
               mutuall
               consent
               .
               It
               is
               granted
               ,
               Church-power
               doth
               suppose
               consent
               ;
               but
               then
               all
               Christians
               are
               under
               an
               Obligation
               from
               the
               Nature
               of
               Christianity
               to
               express
               this
               consent
               ,
               and
               to
               submit
               to
               all
               censures
               Legally
               inflicted
               .
               About
               the
               hetaeriae
               and
               Societies
               among
               the
               Romans
               ,
               we
               may
               take
               notice
               of
               the
               Law
               of
               Twelve
               Tables
               .
               So
               in
               the
               collection
               of
               
                 Lud.
                 Charondus
                 ,
                 Sodalibus
                 qui
                 ejusdem
                 Collegii
                 sunt
                 ,
                 &
                 jus
                 cotundi
                 habent
                 ,
                 potestas
                 esto
                 pactionis
              
               
               
                 quam
                 volent
                 inter
                 se
                 ineunda
                 dum
                 nè
                 quid
                 ex
                 publicâ
                 lege
                 corrumpant
                 .
                 Ex
                 Caio
                 c.
              
               4.
               
               
                 D.
                 de
                 Collec
                 .
                 &
                 corp
                 .
              
            
             
               I
               confesse
               ,
               when
               persons
               are
               entred
               into
               a
               visible
               Church-So
               
               ciety
               by
               Baptism
               ,
               if
               they
               will
               own
               that
               profession
               they
               were
               baptized
               into
               ,
               and
               are
               not
               guilty
               either
               of
               plain
               ignorance
               of
               it
               ,
               or
               manifest
               scandall
               ,
               and
               demand
               as
               their
               right
               the
               other
               Ordinances
               of
               the
               Gospel
               ;
               I
               see
               not
               by
               what
               power
               they
               may
               be
               excluded
               .
               If
               we
               fix
               not
               in
               a
               serious
               visible
               prosession
               as
               the
               ground
               of
               giving
               right
               ,
               but
               require
               positive
               evidences
               of
               grace
               in
               every
               one
               to
               be
               admitted
               to
               Ordinances
               as
               the
               only
               thing
               giving
               right
               ,
               for
               my
               part
               ,
               setting
               aside
               the
               many
               inconveniences
               besides
               which
               attend
               that
               in
               reference
               to
               the
               persons
               to
               be
               admitted
               ,
               I
               see
               not
               how
               with
               a
               safe
               and
               good
               conscience
               Ordinances
               can
               be
               administred
               by
               any
               .
               My
               reason
               is
               this
               :
               Every
               one
               ,
               especially
               a
               Minister
               ,
               in
               that
               case
               ought
               to
               proceed
               upon
               certain
               grounds
               that
               the
               person
               admitted
               hath
               right
               to
               the
               Ordinance
               to
               be
               administred
               ;
               but
               if
               positive
               signs
               of
               grace
               be
               required
               ,
               a
               mans
               conscience
               cannot
               proceed
               upon
               any
               certainty
               ,
               without
               infallible
               knowledge
               of
               anothers
               spiritual
               state
               ,
               which
               I
               suppose
               none
               will
               pretend
               to
               .
               My
               meaning
               is
               ,
               that
               which
               gives
               right
               ,
               must
               be
               something
               evident
               to
               the
               person
               admitting
               into
               it
               ,
               if
               it
               be
               his
               duty
               to
               enquire
               after
               it
               ;
               but
               if
               only
               positive
               signs
               of
               grace
               be
               looked
               on
               ,
               as
               giving
               right
               ,
               the
               ground
               of
               right
               can
               never
               be
               so
               evident
               to
               another
               person
               ,
               as
               to
               proceed
               with
               a
               good
               conscience
               ,
               
                 i.
                 e.
              
               with
               a
               full
               perswasion
               of
               another
               right
               to
               the
               administration
               of
               any
               Ordinance
               to
               him
               .
               If
               it
               be
               said
               ,
               that
               these
               are
               required
               only
               as
               tokens
               of
               a
               true
               visible
               profession
               ,
               and
               it
               is
               that
               which
               gives
               the
               right
               ;
               I
               reply
               ,
               Our
               knowledge
               of
               ,
               and
               assent
               to
               the
               conclusion
               ▪
               can
               be
               no
               stronger
               ,
               nor
               more
               certain
               then
               to
               the
               premisses
               from
               when●●
               it
               is
               inferred
               ;
               if
               therefore
               true
               profession
               gives
               right
               ,
               and
               our
               knowledge
               of
               that
               proceeds
               upon
               our
               knowledge
               of
               the
               work
               of
               grace
               ,
               we
               are
               left
               at
               the
               same
               uncertainty
               we
               were
               at
               before
               .
               But
               if
               we
               say
               ,
               that
               an
               outward
               profession
               of
               the
               Gospel
               (
               where
               there
               is
               nothing
               rendring
               men
               uncapable
               of
               owning
               it
               ,
               which
               is
               ignorance
               ,
               nor
               declaring
               they
               do
               not
               own
               it
               ,
               which
               is
               s●andall
               )
               is
               that
               which
               gives
               a
               visible
               right
               to
               the
               Ordinances
               of
               the
               Church
               as
               visible
               ,
               we
               have
               something
               to
               fix
               our selves
               upon
               ,
               and
               to
               bottom
               a
               perswasion
               of
               the
               right
               of
               persons
               to
               Ordinances
               .
            
             
             
               Christ
               when
               he
               instituted
               Churches
               ,
               did
               institute
               them
               as
               visible
               Societies
               ,
               that
               is
               ,
               to
               have
               marks
               whereby
               to
               be
               known
               and
               distinguished
               ,
               as
               other
               Societies
               in
               the
               world
               are
               ;
               now
               that
               which
               puts
               a
               difference
               between
               this
               and
               other
               Societies
               ,
               is
               an
               open
               profession
               of
               Christianity
               ,
               which
               profession
               is
               looked
               upon
               as
               the
               outward
               expression
               of
               the
               internal
               consent
               of
               the
               soul
               to
               the
               Doctrine
               and
               Laws
               of
               the
               Gospel
               .
               Which
               outward
               evidence
               of
               consent
               ,
               where
               there
               is
               nothing
               evidently
               and
               directly
               oppugning
               it
               ,
               is
               that
               which
               the
               Church
               of
               God
               in
               admission
               of
               visible
               members
               is
               to
               proceed
               upon
               .
               I
               nowhere
               find
               that
               ever
               Christ
               or
               his
               Apostles
               in
               making
               disciples
               ,
               or
               admitting
               to
               Church-membership
               ,
               did
               exact
               any
               more
               then
               a
               professed
               willingnesse
               to
               adhere
               to
               the
               Doctrine
               which
               they
               preached
               ;
               nor
               that
               they
               refused
               any
               who
               did
               declare
               their
               desire
               to
               joyn
               with
               them
               .
               An
               owning
               Christianity
               is
               all
               we
               read
               of
               antecedent
               to
               admission
               of
               Church-members
               .
               And
               if
               any
               thing
               else
               be
               further
               required
               as
               necessary
               ,
               we
               must
               either
               say
               ,
               the
               Word
               of
               God
               is
               defective
               in
               institutions
               of
               necessity
               to
               the
               Church
               ,
               which
               I
               suppose
               the
               assertors
               of
               it
               will
               not
               be
               so
               inconsistent
               to
               their
               own
               principles
               ,
               as
               to
               do
               ;
               or
               else
               must
               produce
               ,
               where
               any
               thing
               further
               is
               required
               by
               the
               Word
               of
               God.
               
            
             
               By
               this
               we
               may
               see
               what
               to
               answer
               those
               who
               require
               an
               
               explicite
               Covenant
               from
               all
               members
               of
               the
               Church
               ,
               as
               that
               which
               gives
               the
               form
               and
               being
               to
               a
               Church
               .
               If
               they
               mean
               only
               in
               the
               first
               constitution
               of
               a
               visible
               Church
               ,
               an
               expresse
               owning
               of
               the
               Gospel-covenant
               ;
               there
               is
               none
               will
               deny
               that
               to
               be
               necessary
               to
               make
               one
               a
               member
               of
               the
               visible
               Church
               of
               Christ.
               If
               they
               further
               mean
               ,
               that
               there
               must
               be
               a
               real
               confederation
               between
               those
               who
               joyn
               together
               in
               Gospel-Ordinances
               in
               order
               to
               their
               being
               a
               Church
               ,
               I
               know
               none
               will
               question
               it
               that
               know
               what
               it
               is
               that
               makes
               a
               Society
               to
               be
               so
               ;
               which
               is
               such
               a
               real
               confederation
               with
               one
               another
               :
               If
               they
               mean
               further
               ,
               that
               though
               Christians
               be
               bound
               by
               vertue
               of
               their
               Gospel-covenant
               to
               joyn
               with
               some
               Church
               ▪
               Society
               ,
               yet
               not
               being
               determined
               by
               Scripture
               to
               what
               particular
               Church
               they
               should
               joyn
               ;
               therefore
               for
               Christians
               better
               understanding
               what
               their
               mutuall
               duty
               is
               to
               one
               another
               ;
               and
               who
               that
               Pastor
               is
               to
               whom
               they
               owe
               the
               relation
               of
               member
               ,
               
               that
               there
               should
               be
               some
               significant
               declaration
               either
               by
               words
               or
               actions
               of
               their
               willingnesse
               to
               joyn
               with
               such
               a
               particular
               Society
               in
               Gospel-Ordinances
               ;
               I
               shall
               grant
               this
               to
               be
               necessary
               too
               .
               But
               if
               beyond
               this
               their
               meaning
               be
               ,
               that
               a
               formal
               explicite
               covenant
               be
               absolutely
               necessary
               to
               make
               any
               one
               a
               member
               of
               a
               Church
               ,
               I
               see
               no
               reason
               for
               it
               .
               For
               ,
            
             
               1.
               
               If
               there
               may
               be
               a
               real
               confederation
               without
               this
               ;
               then
               this
               is
               not
               necessary
               ;
               but
               there
               may
               be
               a
               real
               confederation
               without
               this
               explicite
               covenant
               :
               as
               appears
               in
               those
               Churches
               of
               Christ
               ,
               both
               in
               the
               primitive
               times
               ,
               and
               since
               the
               Reformation
               ,
               who
               have
               never
               used
               it
               ,
               which
               none
               I
               suppose
               who
               maintain
               this
               opinion
               will
               deny
               to
               have
               been
               true
               visible
               Churches
               of
               Christ.
               
            
             
               2.
               
               If
               the
               Gospel-covenant
               entred
               into
               by
               any
               gives
               a
               right
               to
               Gospel-Ordinances
               by
               its
               self
               ,
               then
               an
               explicite
               covenant
               is
               not
               that
               which
               makes
               one
               a
               member
               of
               a
               Church
               ;
               but
               the
               Gospel-covenant
               gives
               that
               right
               to
               all
               Gospel-Ordinances
               .
               If
               by
               Baptism
               ,
               the
               person
               baptized
               have
               a
               legal
               title
               to
               all
               Gospel-Ordinances
               ,
               then
               ,
               &c.
               
               The
               Minor
               appears
               ,
               in
               that
               they
               are
               admitted
               Church-members
               by
               Baptism
               ;
               and
               how
               can
               any
               be
               a
               Member
               of
               a
               Church
               ,
               and
               not
               have
               right
               to
               all
               Ordinances
               in
               it
               ,
               supposing
               capacity
               to
               receive
               them
               ?
               A
               right
               once
               received
               ,
               continues
               till
               it
               be
               forfeited
               ,
               especially
               when
               it
               is
               such
               a
               right
               as
               is
               not
               limited
               to
               any
               particular
               priviledges
               ,
               but
               to
               all
               the
               priviledges
               of
               that
               Society
               into
               which
               they
               are
               entred
               .
            
             
               3.
               
               The
               reality
               of
               consent
               may
               be
               sufficiently
               manifested
               without
               an
               explicite
               covenant
               ;
               as
               in
               the
               joyning
               with
               those
               who
               are
               under
               the
               same
               profession
               in
               the
               common
               acts
               of
               the
               Society
               and
               acceptance
               of
               ,
               and
               submission
               to
               the
               Rulers
               of
               that
               Society
               ,
               which
               implicitely
               is
               that
               Covenant
               which
               they
               would
               have
               expressed
               ;
               and
               actions
               in
               this
               case
               ,
               are
               as
               declarative
               and
               significative
               as
               words
               .
            
             
               4.
               
               If
               a
               Church
               may
               cease
               to
               be
               a
               true
               Church
               ,
               without
               explicite
               disowning
               such
               a
               Covenant
               ,
               then
               it
               is
               not
               explicite
               covenanting
               which
               makes
               a
               Church
               ;
               but
               a
               Church
               may
               cease
               to
               be
               a
               true
               Church
               without
               explicite
               disowning
               it
               ;
               as
               in
               case
               of
               universall
               corruption
               ,
               as
               to
               Word
               and
               Sacraments
               ;
               as
               in
               the
               Church
               of
               Rome
               ,
               that
               still
               owns
               her self
               for
               a
               Church
               .
               
               The
               ground
               of
               the
               consequence
               ,
               is
               from
               the
               parity
               of
               reason
               as
               to
               contraries
               .
            
             
               But
               though
               I
               see
               no
               reason
               at
               all
               ,
               why
               an
               explicite
               Covenant
               
               should
               be
               so
               necessary
               to
               a
               Church
               ,
               that
               we
               cannot
               suppose
               a
               true
               Church
               without
               it
               ;
               yet
               I
               no
               wayes
               deny
               the
               lawfulnesse
               or
               expediency
               ,
               in
               many
               cases
               ,
               of
               having
               a
               personal
               profession
               from
               all
               baptized
               in
               Infancy
               ,
               when
               they
               come
               to
               age
               (
               which
               we
               may
               ,
               if
               we
               please
               ,
               call
               Confirmation
               )
               and
               the
               necessity
               of
               of
               desiring
               admission
               ,
               in
               order
               to
               participation
               of
               all
               Ordinances
               :
               which
               desire
               of
               admission
               ,
               doth
               necessarily
               imply
               mens
               consenting
               to
               the
               Laws
               of
               that
               Society
               ,
               and
               walking
               according
               to
               the
               duties
               of
               it
               ;
               and
               so
               they
               are
               consequentially
               and
               virtually
               ,
               though
               not
               expresly
               and
               formally
               ,
               bound
               to
               all
               the
               duties
               required
               from
               them
               in
               that
               relation
               .
               When
               Churches
               are
               over-run
               with
               loosnesse
               ,
               ignorance
               ,
               and
               prophanesse
               ,
               or
               when
               Christians
               are
               under
               persecution
               ,
               an
               externall
               profession
               of
               the
               Gospel-covenant
               ,
               and
               declaring
               their
               owning
               the
               Society
               they
               are
               entred
               into
               ,
               and
               submitting
               to
               the
               Laws
               of
               it
               ,
               may
               be
               ,
               if
               not
               wholly
               necessary
               ,
               yet
               very
               usefull
               and
               expedient
               :
               And
               indeed
               ,
               at
               all
               times
               we
               see
               people
               understand
               so
               little
               of
               their
               duty
               or
               engagements
               ,
               and
               are
               so
               hardly
               brought
               under
               the
               exercise
               of
               Gospel-discipline
               ,
               that
               an
               open
               profession
               of
               their
               submission
               to
               the
               Rules
               of
               the
               Gospel
               ,
               seems
               the
               most
               likely
               way
               to
               advance
               the
               practise
               ,
               Power
               ,
               and
               purity
               of
               Religion
               :
               But
               of
               this
               much
               is
               spoken
               by
               others
               lately
               ,
               and
               therefore
               I
               supersede
               .
               From
               all
               this
               we
               see
               ,
               that
               every
               Society
               implying
               a
               joyning
               together
               in
               some
               common
               duties
               ,
               Nature
               tells
               us
               there
               must
               be
               a
               reall
               consenting
               together
               ,
               explicite
               ,
               or
               implicite
               in
               all
               persons
               ,
               who
               enter
               into
               such
               a
               Society
               .
            
          
           
             
             
               CHAP.
               VIII
               .
            
             
               
                 The
                 last
                 thing
                 dictated
                 by
                 the
                 Law
                 of
                 Nature
                 ,
                 is
                 ,
                 that
                 every
                 Offender
                 against
                 the
                 Laws
                 of
                 the
                 Society
                 ,
                 must
                 give
                 an
                 account
                 of
                 his
                 actions
                 to
                 the
                 Governours
                 of
                 it
                 ,
                 and
                 submit
                 to
                 the
                 censures
                 inflicted
                 upon
                 him
                 by
                 them
                 .
                 The
                 originall
                 of
                 penalties
                 in
                 Societies
                 .
                 The
                 nature
                 of
                 them
                 ,
                 according
                 to
                 the
                 nature
                 and
                 ends
                 of
                 Societies
                 .
                 The
                 penalty
                 of
                 the
                 Church
                 no
                 civil
                 mulct
                 ;
                 because
                 its
                 Laws
                 and
                 ends
                 are
                 different
                 from
                 civill
                 Societies
                 .
                 The
                 practice
                 of
                 the
                 Druids
                 in
                 excommunication
                 .
                 Among
                 the
                 Iews
                 ,
                 whether
                 a
                 meer
                 civill
                 or
                 sacred
                 penalty
                 .
                 The
                 latter
                 proved
                 by
                 six
                 arguments
                 .
                 
                   Cherem
                   Col
                   Bo
                
                 objections
                 answered
                 .
                 The
                 originall
                 of
                 the
                 mistake
                 shewed
                 .
                 The
                 first
                 part
                 concluded
                 .
              
            
             
               
                 NAture
                 dictates
                 further
                 ,
                 that
                 in
                 a
                 well-ordered
                 Society
                 ,
                 every
              
               
               
                 offender
                 against
                 the
                 Rules
                 of
                 that
                 Society
                 ,
                 must
                 give
                 an
                 account
                 of
                 his
                 actions
                 to
                 the
                 Governours
                 of
                 that
                 Society
                 ,
                 and
                 submit
                 to
                 the
                 censures
                 of
                 it
                 ,
                 according
                 to
                 the
                 judgement
                 of
                 the
                 Rulers
                 of
                 it
                 .
              
               In
               all
               Societies
               subsisting
               by
               Laws
               ,
               men
               being
               more
               ruled
               by
               hopes
               and
               fears
               ,
               then
               by
               a
               sense
               of
               duty
               ,
               or
               love
               of
               goodness
               ,
               it
               is
               necessary
               for
               maintaining
               a
               Society
               ,
               that
               there
               must
               be
               not
               only
               a
               declaration
               of
               what
               men
               ought
               to
               do
               ,
               but
               a
               setting
               forth
               the
               penalties
               which
               they
               must
               undergo
               upon
               violation
               of
               the
               Laws
               whereon
               the
               Society
               doth
               subsist
               :
               And
               as
               there
               must
               be
               penalties
               annexed
               ,
               as
               the
               sanction
               of
               the
               Law
               ,
               so
               it
               must
               of
               necessity
               be
               implyed
               in
               a
               well-ordered
               Society
               ,
               that
               every
               person
               ,
               as
               he
               doth
               promise
               obedience
               to
               the
               Law
               ,
               so
               by
               the
               same
               obligation
               he
               is
               bound
               to
               submit
               to
               the
               penalties
               upon
               disobedience
               :
               For
               whatever
               Laws
               binds
               to
               duty
               where
               there
               is
               a
               penalty
               threatned
               ,
               doth
               bind
               likewise
               to
               punishment
               upon
               neglect
               of
               duty
               :
               for
               no
               sooner
               is
               the
               Law
               broken
               ,
               but
               the
               offender
               lyes
               under
               the
               penall
               sanction
               of
               that
               Law
               ,
               and
               is
               thereby
               bound
               to
               give
               an
               account
               of
               himself
               and
               actions
               ,
               to
               those
               Governours
               who
               are
               bound
               to
               see
               the
               Laws
               obeyed
               ,
               or
               offenders
               punished
               .
               Guilt
               follows
               immediately
               upon
               the
               breach
               of
               the
               Law
               ,
               which
               is
               nothing
               else
               but
               the
               offenders
               obligation
               to
               punishment
               .
               From
               this
               obligation
               
               on
               the
               offenders
               part
               ,
               ariseth
               a
               new
               relation
               between
               the
               Governour
               of
               the
               Society
               and
               the
               offender
               .
               On
               the
               Governours
               part
               a
               right
               to
               punish
               ,
               vindictive
               justice
               supposing
               offences
               committed
               ,
               and
               on
               the
               offender●
               part
               ,
               an
               obligation
               to
               undergo
               what
               shall
               be
               inflicted
               upon
               him
               for
               his
               offence
               :
               Punishment
               being
               nothing
               else
               ,
               but
               
                 malum
                 passionis
                 ob
                 malum
                 actionis
              
               .
               There
               must
               be
               then
               these
               things
               supposed
               in
               any
               well
               ordered
               Society
               ;
               Laws
               to
               be
               governed
               by
               ,
               Rulers
               to
               see
               the
               Laws
               kept
               ,
               or
               offenders
               punished
               ,
               penalties
               made
               known
               for
               offenders
               ,
               submission
               of
               the
               persons
               in
               the
               Societies
               to
               the
               penalties
               ,
               if
               they
               deserve
               them
               .
               But
               now
               of
               what
               kind
               ,
               nature
               ,
               and
               degree
               the
               penalties
               must
               be
               ,
               must
               be
               resolved
               according
               to
               the
               nature
               ,
               end
               ,
               and
               design
               of
               the
               constitution
               of
               the
               Society
               If
               it
               be
               a
               Society
               for
               preservation
               of
               the
               rights
               of
               Bodies
               ,
               or
               Estates
               ,
               the
               penalties
               must
               be
               either
               pecuniary
               or
               corporal
               :
               And
               the
               ground
               is
               ,
               because
               the
               end
               of
               legall
               punishment
               is
               not
               properly
               revenge
               ,
               but
               the
               preservation
               of
               the
               Society
               ,
               which
               without
               punishments
               could
               not
               be
               :
               A
               threefold
               end
               is
               therefore
               assigned
               to
               punishments
               ;
               the
               reformation
               of
               the
               offending
               person
               ,
               the
               prevention
               of
               further
               
               offences
               in
               the
               Society
               of
               the
               same
               kind
               ,
               and
               the
               being
               a
               terrour
               and
               example
               to
               others
               ;
               the
               first
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               The
               second
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               being
               for
               the
               preservation
               of
               the
               honour
               of
               the
               Magistrate
               :
               the
               third
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               when
               the
               punishment
               is
               inflicted
               upon
               one
               ,
               that
               others
               should
               take
               notice
               of
               it
               ;
               which
               must
               be
               alwayes
               done
               in
               a
               publike
               manner
               :
               So
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               in
               Matthew
               ,
               is
               opposed
               to
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               These
               things
               being
               thus
               in
               general
               considered
               ,
               come
               we
               
               now
               to
               apply
               it
               to
               the
               Church
               considered
               as
               a
               Society
               .
               That
               it
               hath
               peculiar
               Laws
               to
               be
               governed
               by
               ,
               appears
               by
               the
               distinct
               nature
               ,
               end
               ,
               and
               design
               of
               the
               constitution
               of
               it
               ;
               which
               is
               not
               to
               preserve
               any
               outward
               Rights
               ,
               but
               to
               maintain
               and
               keep
               up
               a
               religious
               Society
               for
               the
               service
               of
               God
               ;
               and
               therefore
               the
               penall
               sanctions
               of
               these
               Laws
               cannot
               properly
               be
               any
               corporall
               or
               pecuniary
               mulct
               ,
               but
               somewhat
               answerable
               to
               the
               nature
               of
               the
               Society
               .
               It
               must
               be
               then
               somewhat
               which
               implyes
               the
               deprivation
               of
               that
               which
               is
               the
               chiefest
               benefit
               of
               that
               Society
               .
               The
               benefits
               of
               it
               are
               the
               priviledges
               and
               honour
               
               which
               men
               enjoy
               by
               thus
               associating
               themselves
               for
               so
               high
               an
               employment
               :
               That
               punishment
               then
               must
               be
               the
               loss
               of
               those
               priviledges
               which
               the
               Corporation
               enjoyes
               ,
               which
               must
               be
               by
               exclusion
               of
               the
               offending
               person
               from
               communion
               with
               the
               Society
               .
               Hence
               we
               see
               it
               is
               evident
               ,
               that
               which
               we
               call
               Excommunication
               is
               the
               greatest
               penalty
               which
               the
               Church
               ,
               as
               a
               Society
               ,
               can
               inflict
               upon
               the
               members
               of
               it
               ,
               considered
               as
               such
               .
               And
               hence
               it
               is
               likewise
               clear
               ,
               that
               as
               the
               Society
               of
               the
               Church
               is
               distinct
               from
               others
               ,
               the
               Laws
               ,
               ends
               ,
               Governours
               of
               a
               different
               nature
               ;
               so
               the
               punishment
               must
               be
               a
               punishment
               distinct
               from
               civill
               ,
               and
               ordained
               wholly
               in
               order
               to
               the
               peculiar
               ends
               of
               this
               Society
               ;
               which
               they
               do
               not
               well
               consider
               ,
               who
               deny
               any
               such
               power
               as
               that
               of
               Excommunication
               peculiar
               to
               the
               Church
               ,
               which
               is
               as
               much
               as
               to
               deny
               that
               the
               Laws
               whereby
               the
               Church
               is
               ruled
               ,
               are
               different
               from
               the
               civil
               Laws
               ,
               or
               the
               end
               of
               this
               Society
               from
               the
               ends
               of
               civil
               Societies
               :
               for
               the
               punishment
               must
               be
               proportioned
               to
               the
               Laws
               ,
               and
               referred
               immediately
               to
               its
               proper
               ends
               .
               It
               were
               no
               wayes
               difficult
               to
               answer
               the
               pretences
               brought
               against
               this
               :
               For
               although
               I
               acknowledge
               a
               subordination
               of
               this
               religious
               Society
               to
               the
               Supream
               Authority
               in
               the
               Commonwealth
               ,
               and
               that
               the
               Rules
               concerning
               the
               Government
               of
               the
               Society
               in
               common
               must
               have
               their
               sanction
               from
               thence
               ;
               yet
               this
               no
               wayes
               implyes
               but
               it
               may
               have
               its
               peculiar
               penalties
               and
               power
               to
               inflict
               them
               ,
               any
               more
               then
               any
               Company
               of
               Tradesmen
               have
               not
               power
               to
               exclude
               any
               from
               their
               Company
               for
               breaking
               the
               Rules
               of
               the
               Company
               ,
               because
               they
               are
               subordinate
               to
               the
               Supream
               Authority
               :
               or
               any
               Colledge
               to
               expell
               any
               from
               thence
               ,
               for
               breaking
               the
               locall
               Statutes
               of
               it
               ,
               which
               are
               distinct
               from
               the
               Common-Laws
               .
               Nor
               is
               it
               any
               argument
               ,
               that
               because
               Christians
               had
               mutuall
               confederations
               in
               times
               of
               persecution
               for
               the
               exercise
               of
               censures
               ,
               therefore
               these
               censures
               were
               only
               arbitrary
               and
               humane
               ;
               unless
               it
               be
               proved
               ,
               that
               it
               was
               not
               a
               duty
               in
               them
               so
               to
               confederate
               &
               joyn
               together
               ,
               nor
               was
               there
               any
               antecedent
               obligation
               to
               inflict
               those
               censures
               upon
               offenders
               .
               Much
               lesse
               ,
               thirdly
               ,
               because
               their
               jurisdiction
               is
               not
               civil
               and
               coactive
               ,
               therefore
               they
               have
               none
               at
               all
               ;
               which
               is
               as
               much
               as
               to
               say
               ,
               the
               Laws
               of
               Scripture
               are
               not
               our
               common-Laws
               ,
               therefore
               they
               are
               none
               at
               all
               .
            
             
             
               I
               shall
               not
               here
               insist
               upon
               the
               divine
               Right
               of
               power
               to
               
               excommunicate
               offenders
               ,
               founded
               upon
               the
               positive
               Laws
               of
               Chist
               ,
               it
               being
               my
               only
               businesse
               now
               to
               shew
               what
               foundation
               such
               a
               power
               hath
               in
               the
               Law
               of
               Nature
               ,
               which
               we
               have
               seen
               doth
               follow
               upon
               the
               Churches
               being
               a
               distinct
               Society
               ruled
               by
               other
               Laws
               ,
               acting
               on
               other
               ends
               ,
               subsisting
               upon
               different
               grounds
               from
               any
               other
               Society
               .
               A
               further
               evidence
               we
               have
               of
               this
               ,
               how
               consonant
               it
               is
               to
               the
               light
               of
               Nature
               ,
               from
               the
               practice
               of
               all
               Societies
               pretending
               to
               be
               for
               the
               Worship
               of
               God
               ,
               who
               have
               looked
               upon
               this
               as
               the
               proper
               penalty
               of
               offenders
               among
               them
               ,
               to
               be
               excluded
               out
               of
               those
               Societies
               .
               Thus
               we
               find
               among
               the
               Druids
               ,
               whose
               great
               office
               was
               to
               take
               care
               of
               the
               worship
               of
               their
               gods
               ,
               and
               to
               instruct
               
               the
               people
               in
               Religion
               ,
               as
               Caesar
               relates
               ,
               
                 Illi
                 rebus
                 divinis
                 intersunt
                 ,
                 sacrificia
                 publica
                 ac
                 privata
                 procurant
                 ,
                 religiones
                 interpretantur
              
               ;
               and
               accordingly
               the
               punishment
               of
               disobedience
               among
               them
               was
               excommunication
               from
               their
               sacrifices
               ,
               which
               they
               looked
               upon
               as
               the
               greatest
               punishment
               could
               be
               inflicted
               upon
               them
               ,
               as
               Caesar
               at
               large
               describes
               it
               ;
               
                 Si
                 quis
                 aut
                 privatus
                 aut
                 pubicus
                 eorum
                 decreto
                 non
                 stetit
                 ,
                 sacrificiis
                 interdicunt
                 :
                 haec
                 poena
                 apud
                 eos
                 est
                 gravissima
                 :
                 quibus
                 ita
                 est
                 interdictum
                 ,
                 ii
                 numero
                 impiorū
                 &
                 sceleratorum
                 habentur
                 ;
                 iis
                 omnes
                 decedunt
                 ,
                 aditū
                 eorū
                 sermonemque
                 defugiunt
                 ,
                 nè
                 quid
                 ex
                 contagione
                 incommodi
                 accipiant
                 ,
                 neque
                 iis
                 petentibus
                 jus
                 redditur
                 ,
                 neque
                 honos
                 ullus
                 communicatur
                 .
              
            
             
               The
               practice
               of
               Excommunication
               among
               the
               Jews
               is
               not
               questioned
               by
               any
               ,
               but
               the
               right
               ground
               and
               orignall
               of
               that
               practice
               ,
               with
               the
               effect
               and
               extent
               of
               it
               .
               Some
               conceive
               it
               to
               have
               been
               only
               taken
               up
               among
               the
               Jews
               ,
               after
               the
               power
               of
               capitall
               punishments
               was
               taken
               from
               them
               ;
               and
               that
               it
               was
               used
               by
               them
               ,
               wholly
               upon
               a
               civill
               account
               ,
               not
               extending
               to
               the
               exclusion
               of
               men
               from
               their
               worship
               in
               the
               Temple
               or
               Synagogues
               ,
               but
               only
               to
               be
               a
               note
               of
               insamy
               upon
               offending
               persons
               .
               This
               opinion
               though
               entertained
               by
               persons
               of
               much
               skill
               and
               learning
               in
               the
               Jewish
               antiquities
               ,
               yet
               carries
               not
               that
               evidence
               with
               it
               to
               gain
               my
               assent
               to
               it
               .
               For
               first
               ,
               the
               causes
               of
               excommunication
               were
               not
               such
               as
               were
               expressed
               by
               their
               Law
               to
               deserve
               such
               civil
               punishments
               as
               might
               have
               been
               inflicted
               by
               them
               upon
               offenders
               ,
               nor
               were
               they
               generally
               matters
               of
               a
               civill
               nature
               ,
               but
               matters
               of
               offence
               and
               
               scandall
               ,
               as
               will
               appear
               to
               any
               that
               shall
               peruse
               the
               twenty
               four
               causes
               of
               Excommunication
               ,
               related
               out
               of
               the
               Jewish
               Writers
               by
               Selden
               and
               
                 Ioh.
                 Coch.
              
               Such
               were
               
                 the
                 neglecting
                 the
                 Precepts
                 of
                 the
                 Scribes
                 ,
                 the
                 vain
                 pronouncing
                 the
                 Name
                 of
                 God
                 ,
                 bearing
                 witness
                 against
                 a
                 Iew
                 before
                 Heathen
                 tribunals
                 ,
                 doing
              
               
               
                 any
                 common
                 work
                 in
                 the
                 afternoon
                 of
                 the
                 day
                 before
                 the
                 Passover
                 ,
              
               with
               others
               of
               a
               like
               Nature
               .
               If
               Excommunication
               had
               been
               then
               taken
               up
               among
               them
               onely
               
                 ex
                 confoederatâ
                 disciplinâ
              
               ,
               to
               supply
               the
               defect
               of
               civil
               Judicatories
               ,
               at
               least
               all
               Capitall
               offenders
               must
               have
               lain
               under
               the
               Sentence
               of
               Excommunication
               .
               But
               here
               we
               read
               not
               of
               any
               being
               Excommunicated
               for
               those
               ,
               but
               for
               other
               lesser
               matters
               ,
               which
               were
               looked
               upon
               as
               matters
               of
               scandal
               among
               them
               :
               and
               though
               some
               of
               them
               were
               matters
               of
               civil
               injuries
               ,
               yet
               it
               follows
               not
               that
               men
               were
               Excommunicated
               for
               them
               as
               such
               ,
               but
               for
               the
               scandall
               which
               attended
               them
               .
               As
               ,
               in
               the
               Christian
               Church
               ,
               men
               are
               Excommunicated
               for
               matters
               which
               are
               punishable
               by
               the
               civil
               Magistrate
               ,
               but
               not
               under
               that
               notion
               ,
               but
               as
               they
               are
               offences
               to
               that
               Christian
               Society
               which
               they
               live
               among
               .
               Secondly
               ,
               It
               appears
               that
               Excommunication
               was
               not
               a
               meer
               civil
               Penalty
               ,
               because
               the
               increasing
               or
               abatement
               of
               that
               Penalty
               did
               depend
               upon
               the
               person's
               Repentance
               ,
               and
               desire
               of
               Absolution
               .
               Now
               civil
               Penalties
               do
               not
               regard
               the
               intention
               and
               mind
               of
               the
               Person
               ,
               but
               the
               quality
               and
               desert
               of
               the
               Action
               ;
               the
               Reason
               is
               ,
               because
               Humane
               Lawes
               do
               respect
               immediately
               
                 actionem
                 ipsam
              
               ,
               and
               not
               
                 animum
                 agentis
              
               ,
               unless
               it
               be
               onely
               so
               far
               as
               the
               mind
               hath
               influence
               upon
               the
               Action
               .
               But
               now
               it
               is
               otherwise
               in
               such
               Lawes
               which
               take
               immediate
               Notice
               of
               the
               intention
               of
               the
               minde
               ,
               and
               onely
               of
               outward
               Actions
               as
               they
               are
               significative
               and
               expressive
               of
               the
               inward
               intention
               :
               for
               in
               these
               ,
               though
               the
               ground
               of
               proceeding
               to
               Penalties
               be
               from
               the
               notice
               taken
               of
               the
               outward
               Action
               ,
               yet
               that
               outward
               Action
               being
               subject
               to
               Penalty
               ,
               as
               expressive
               of
               the
               minds
               intention
               ;
               where
               there
               may
               be
               sufficient
               evidence
               given
               of
               the
               Integrity
               and
               Uprightness
               of
               the
               Intention
               afterwards
               ,
               there
               may
               be
               proportionably
               a
               Relaxation
               of
               the
               penalty
               ;
               because
               the
               end
               of
               the
               Penalty
               inflicted
               was
               not
               to
               be
               an
               Act
               of
               Justice
               excluded
               from
               Mercy
               in
               the
               end
               of
               Administration
               as
               in
               Civil
               Judicatories
               ,
               but
               an
               Act
               of
               Justice
               whose
               end
               was
               
               mercy
               ,
               that
               is
               ,
               the
               regaining
               and
               recovering
               the
               offenders
               soul
               from
               sin
               ,
               by
               inflicting
               such
               a
               penalty
               upon
               him
               ,
               as
               might
               humble
               him
               under
               the
               sense
               of
               it
               .
               Hence
               appears
               the
               great
               reasonablenesse
               of
               their
               proceedings
               in
               the
               managery
               of
               Discipline
               in
               the
               primitive
               times
               ,
               who
               did
               not
               fix
               a
               certain
               time
               as
               a
               standing
               Law
               for
               all
               offenders
               ,
               but
               did
               encrease
               ,
               or
               lessen
               both
               the
               time
               and
               weight
               of
               their
               penance
               ,
               according
               to
               the
               evidences
               given
               of
               their
               submission
               and
               true
               repentance
               for
               their
               miscarriages
               .
               That
               it
               was
               thus
               now
               in
               reference
               to
               
               excommunication
               among
               the
               Jews
               ,
               appears
               from
               what
               is
               asserted
               by
               the
               learned
               Buxtorf
               concerning
               the
               time
               of
               the
               lesser
               excommunication
               ,
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Niddui
               ,
               which
               remained
               thirty
               dayes
               usually
               ,
               but
               were
               shortned
               by
               confession
               and
               desire
               of
               absolution
               ;
               durat
               30.
               
                 dies
                 qui
                 tamen
                 poenitentiâ
                 &
                 deprecatione
                 decurtantur
                 .
              
               But
               if
               after
               thirty
               dayes
               past
               ,
               he
               continue
               impenitent
               ,
               the
               Judge
               as
               he
               sees
               sit
               ,
               encreaseth
               the
               punishment
               ,
               so
               as
               to
               double
               or
               treble
               the
               time
               ,
               or
               extend
               it
               to
               his
               whole
               life
               :
               if
               he
               dyed
               without
               repentance
               ,
               a
               stone
               is
               laid
               upon
               his
               Bier
               ,
               to
               shew
               he
               deserved
               lapidation
               ;
               they
               wept
               not
               for
               him
               ,
               nor
               buryed
               him
               in
               the
               common
               place
               of
               buriall
               .
               Further
               ,
               
               Buxtorf
               there
               alledgeth
               this
               constitution
               of
               their
               Law
               :
               that
               if
               he
               that
               was
               under
               Niddui
               ,
               and
               desired
               not
               absolution
               ,
               was
               the
               second
               time
               under
               it
               ,
               if
               that
               did
               no
               good
               on
               him
               ,
               then
               he
               was
               excommunicated
               with
               the
               higher
               sort
               of
               excommunication
               ,
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               is
               likewise
               observed
               by
               
                 Ioh.
                 Coch.
              
               Mr.
               Selden
               ,
               and
               others
               .
               From
               whence
               it
               is
               evident
               that
               this
               was
               an
               Ecclesiasticall
               censure
               ,
               and
               not
               meerly
               Civill
               ,
               because
               the
               main
               end
               of
               it
               was
               not
               satisfaction
               to
               the
               Law
               ,
               but
               the
               repentance
               of
               the
               person
               who
               lay
               under
               the
               fault
               ;
               and
               according
               to
               the
               evidence
               given
               of
               it
               ,
               the
               penalty
               was
               relaxed
               or
               encreased
               ,
               which
               argument
               not
               yet
               taken
               notice
               of
               nor
               improved
               by
               Writers
               on
               this
               subject
               ,
               seems
               to
               make
               the
               case
               clear
               ,
               that
               excommunication
               among
               the
               Jews
               was
               not
               a
               meer
               out-lawry
               ,
               as
               some
               conceive
               it
               to
               have
               been
               .
            
             
               Thirdly
               ,
               I
               argue
               ,
               If
               it
               was
               not
               the
               breach
               of
               the
               Law
               ,
               but
               the
               
               publikeness
               of
               the
               offence
               ,
               or
               the
               scandall
               of
               it
               which
               was
               the
               ground
               of
               excommunication
               ;
               then
               it
               was
               not
               a
               meer
               civil
               penalty
               ,
               but
               an
               Ecclesiasticall
               censure
               :
               for
               civill
               penalties
               do
               
               proceed
               upon
               the
               breach
               of
               the
               Law
               ,
               and
               alter
               not
               as
               to
               the
               publikeness
               or
               privateness
               of
               the
               offence
               ;
               but
               here
               it
               is
               evident
               that
               the
               same
               offence
               deserving
               excommunication
               if
               done
               in
               publike
               ,
               did
               not
               if
               done
               in
               private
               ,
               or
               was
               left
               at
               the
               persons
               liberty
               to
               have
               the
               offender
               excommunicated
               or
               not
               .
               That
               which
               is
               reckoned
               as
               the
               first
               cause
               of
               excommunication
               ,
               is
               affront
               or
               contempt
               put
               upon
               a
               wise
               man
               ,
               or
               Rabbi
               ,
               or
               one
               that
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               Student
               in
               the
               Law
               ;
               now
               it
               is
               determined
               by
               them
               in
               this
               case
               ,
               that
               if
               it
               were
               done
               in
               private
               ,
               the
               Rabbi
               might
               pardon
               him
               :
               but
               if
               in
               publike
               ,
               he
               could
               not
               .
               For
               as
               
                 Ioh.
                 Coch.
              
               gives
               the
               reason
               ,
               publicum
               
               
                 Doctoris
                 ludibrium
                 in
                 legis
                 contemptum
                 redundas
                 :
              
               the
               contempt
               of
               publike
               Teachers
               of
               the
               Law
               ,
               redounds
               to
               the
               dishonour
               of
               the
               Law
               its
               self
               .
               Thus
               it
               was
               the
               scandall
               of
               the
               fault
               .
               and
               not
               the
               bare
               offence
               which
               made
               excommunication
               necessary
               among
               them
               ;
               and
               not
               as
               that
               scandall
               was
               a
               meer
               defamation
               of
               the
               person
               ,
               but
               as
               it
               redounded
               to
               the
               contempt
               of
               the
               Law.
               Fourthly
               ,
               I
               argue
               from
               the
               form
               used
               in
               excommunication
               by
               them
               .
               There
               are
               two
               ▪
               forms
               produced
               of
               their
               excommunications
               ,
               the
               one
               by
               Buxtorf
               out
               of
               an
               old
               
               Hebrew
               Manuscript
               ,
               the
               beginning
               of
               which
               is
               ,
               
                 Ex
                 sententiâ
                 Domini
                 Dominorum
                 ,
                 sit
                 in
                 Anathemate
                 Plo●i
                 filius
                 Ploni
                 ,
                 in
                 utraque
                 domo
                 judicii
                 ,
                 superiorum
                 ,
                 sc.
                 &
                 inferiorum
                 ,
                 &c.
              
               where
               two
               things
               evidence
               ,
               it
               was
               accounted
               a
               sacred
               and
               no
               civill
               action
               ,
               doing
               it
               immediately
               in
               the
               name
               and
               authority
               of
               the
               Lord
               of
               lords
               ;
               and
               pronouncing
               him
               excommunicate
               both
               in
               Heaven
               and
               Earth
               .
               So
               
                 R.
                 Elieser
              
               ,
               speaking
               of
               the
               Excommunication
               
               of
               the
               Cuthites
               or
               Samaritans
               ,
               
                 Atque
                 anathemate
                 devovebant
                 Cuthaos
                 mysterio
                 nominis
                 Amphorasch
                 ,
                 &
                 Scriptura
                 exarata
                 in
                 tabulis
                 ,
                 &
                 anathemate
                 domus
                 judicii
                 superioris
                 ,
                 atque
                 anathemate
                 curia
                 inferioris
                 ,
              
               as
               it
               is
               translated
               by
               
                 Guli
                 .
                 Vorstius
              
               ,
               who
               in
               his
               Notes
               upon
               that
               Book
               produceth
               a
               most
               dreadfull
               sentence
               of
               Excommunication
               used
               to
               this
               day
               in
               many
               ▪
               Synagogues
               ,
               which
               they
               call
               
                 Cherem
                 Col
                 Bo.
              
               from
               the
               book
               whence
               it
               is
               taken
               ,
               which
               runs
               most
               solemnly
               in
               
               the
               several
               names
               of
               God
               ,
               whereby
               they
               do
               Chamatize
               ,
               curse
               and
               devote
               the
               persons
               against
               whom
               it
               is
               pronounced
               .
               Fifthly
               ,
               It
               appears
               not
               to
               be
               a
               meerly
               civil
               thing
               instead
               of
               civill
               power
               ,
               because
               they
               use
               it
               against
               those
               over
               whom
               they
               have
               no
               
               civill
               Jurisdiction
               ,
               as
               appears
               by
               their
               Schamatizing
               the
               Christians
               in
               their
               Liturgies
               ,
               as
               Buxtorf
               observes
               .
               Sixthly
               ,
               I
               argue
               from
               the
               Effects
               of
               it
               ,
               because
               they
               who
               lay
               under
               it
               were
               excluded
               from
               publike
               Worship
               ,
               which
               is
               averred
               by
               
                 Buxtorf
                 ,
                 Goc●
              
               .
               and
               others
               in
               the
               places
               forecited
               .
               It
               is
               acknowledged
               that
               he
               that
               was
               onely
               under
               Niddui
               ,
               might
               be
               present
               at
               publike
               Worship
               ;
               but
               even
               there
               he
               was
               under
               his
               Separation
               too
               ,
               of
               four
               Cubits
               from
               any
               other
               Israelite
               .
            
             
               And
               hence
               in
               probability
               might
               the
               mistake
               arise
               ,
               because
               
               those
               under
               Niddui
               might
               appear
               at
               the
               Temple
               or
               Synagogue
               ,
               therefore
               Excommunication
               was
               no
               prohibition
               
                 à
                 Sacris
              
               .
               But
               he
               that
               was
               under
               
                 Cherem
                 ,
                 Non
                 docet
                 ,
                 non
                 docetur
                 ,
                 Neither
                 teacheth
                 others
                 ,
                 nor
                 is
                 taught
                 himself
                 ,
              
               saith
               
                 Ioh.
                 Cocceius
              
               ;
               and
               Buxtorf
               of
               one
               under
               
                 Cherem
                 ,
                 omninò
                 à
                 coetu
                 sacro
                 excluditur
                 :
              
               
               and
               in
               this
               sense
               Buxtorf
               expresly
               takes
               the
               turning
               out
               of
               the
               Synagogue
               ,
               Ioh.
               9.
               22
               —
               12.
               42.
               which
               ,
               saith
               he
               ,
               is
               done
               by
               Cherem
               .
               But
               against
               this
               it
               is
               strongly
               pleaded
               by
               our
               Learned
               Mr.
               Selden
               ,
               that
               putting
               out
               of
               the
               Synagogue
               is
               
               nothing
               else
               but
               Excommunicating
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 to
                 separate
                 from
                 the
                 Congregation
              
               ,
               taking
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               so
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               civil
               and
               not
               sacred
               sense
               ,
               as
               it
               denotes
               an
               excluding
               them
               from
               common
               Society
               ;
               but
               though
               it
               be
               freely
               granted
               that
               that
               is
               sometimes
               the
               signification
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               Mat.
               10.
               17.
               yet
               those
               particulars
               being
               considered
               ,
               which
               are
               already
               laid
               down
               ,
               I
               shall
               leave
               it
               to
               consideration
               whether
               it
               be
               more
               probable
               to
               take
               the
               word
               Synagogue
               here
               in
               a
               Civil
               or
               Sacred
               Sense
               ;
               when
               the
               occasion
               expressed
               is
               meerly
               a
               matter
               of
               Doctrine
               and
               Opinion
               ,
               and
               not
               any
               thing
               condemned
               by
               their
               Law.
               Another
               thing
               which
               hath
               been
               ,
               I
               believe
               a
               great
               ground
               of
               mistaking
               in
               this
               matter
               ,
               is
               ,
               that
               excluding
               from
               the
               civill
               Society
               among
               them
               was
               alwayes
               consequent
               upon
               Excommunication
               ;
               the
               Reason
               whereof
               was
               ,
               because
               the
               Church
               and
               Common-wealth
               were
               not
               distinct
               among
               the
               Jews
               ;
               and
               the
               same
               persons
               who
               took
               care
               of
               Sacred
               ,
               did
               likewise
               of
               Civil
               things
               (
               there
               being
               no
               distinct
               Sanhedrins
               among
               them
               as
               some
               imagine
               :
               )
               but
               from
               hence
               it
               no
               wayes
               follows
               ,
               but
               their
               Excommunication
               might
               be
               an
               exclusion
               from
               Sacred
               Worship
               as
               well
               as
               Civil
               Society
               .
               However
               ,
               were
               it
               as
               they
               pretend
               ,
               that
               
               it
               was
               from
               civill
               commerce
               ,
               yet
               the
               whole
               people
               of
               the
               Jews
               being
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Gods
               peculiar
               people
               ,
               and
               his
               only
               Church
               in
               being
               before
               the
               times
               of
               the
               Gospel
               ,
               an
               exclusion
               in
               that
               respect
               from
               the
               common
               Society
               of
               them
               ,
               might
               deservedly
               be
               looked
               upon
               as
               a
               sacred
               action
               ,
               and
               not
               meerly
               civill
               ,
               it
               being
               a
               separation
               from
               a
               people
               whose
               main
               ligature
               was
               their
               being
               a
               Church
               of
               God
               ,
               or
               a
               Community
               gathered
               together
               for
               Gods
               worship
               and
               service
               .
               Thus
               we
               see
               the
               Church
               of
               the
               Jews
               had
               this
               power
               among
               them
               ;
               and
               for
               the
               Christian
               Church
               ,
               the
               practice
               of
               Discipline
               upon
               offenders
               was
               never
               questioned
               ,
               though
               the
               right
               hath
               been
               ;
               so
               that
               from
               hence
               we
               gather
               ,
               in
               that
               it
               hath
               been
               the
               practice
               of
               Societies
               constituted
               for
               the
               Worship
               of
               God
               ,
               to
               call
               offenders
               to
               an
               account
               for
               their
               offences
               ,
               and
               if
               upon
               examination
               they
               be
               found
               guilty
               ,
               to
               exclude
               them
               their
               Society
               ;
               that
               it
               is
               a
               dictate
               of
               the
               Law
               of
               Nature
               ,
               That
               every
               offender
               against
               the
               Laws
               of
               a
               Society
               must
               give
               an
               account
               of
               his
               actions
               to
               the
               Rulers
               of
               it
               ,
               and
               submit
               to
               the
               Censures
               inflicted
               on
               him
               by
               them
               .
               Thus
               I
               am
               now
               come
               to
               the
               end
               of
               my
               first
               stage
               ,
               to
               shew
               how
               far
               Church-Government
               is
               founded
               upon
               the
               Law
               and
               Light
               of
               Nature
               ,
            
          
           
             And
             so
             to
             the
             end
             of
             the
             first
             Part.
             
          
        
         
           
           
             PART
             .
             II.
             
          
           
             
               CHAP.
               I.
               
            
             
               
                 The
                 other
                 ground
                 of
                 Divine
                 Right
                 considered
                 ,
                 viz.
                 Gods
                 positive
                 Laws
                 ;
                 which
                 imply
                 a
                 certain
                 knowledge
                 of
                 Gods
                 intention
                 to
                 bind
                 men
                 perpetually
                 .
                 As
                 to
                 which
                 ,
                 the
                 Arguments
                 drawn
                 from
                 Tradition
                 ,
                 and
                 the
                 practice
                 of
                 the
                 Church
                 in
                 after-ages
                 ,
                 proved
                 invalid
                 by
                 several
                 arguments
                 .
                 In
                 order
                 to
                 a
                 right
                 stating
                 the
                 Question
                 ,
                 some
                 Concessions
                 laid
                 down
                 .
                 First
                 ,
                 That
                 there
                 must
                 be
                 some
                 form
                 of
                 Government
                 in
                 the
                 Church
                 .
                 The
                 notion
                 of
                 a
                 Church
                 explained
                 :
                 whether
                 it
                 belongs
                 only
                 to
                 particular
                 Congregations
                 ,
                 which
                 are
                 manifested
                 not
                 to
                 be
                 of
                 Gods
                 primary
                 intention
                 ,
                 but
                 for
                 our
                 necessity
                 .
                 Evidence
                 for
                 National
                 Churches
                 under
                 the
                 Gospel
                 .
                 A
                 National
                 Church-Government
                 necessary
                 .
              
            
             
               I
               Now
               come
               to
               the
               second
               way
               ,
               whereby
               any
               
               thing
               comes
               to
               be
               of
               unalterable
               Divine
               Right
               ,
               which
               is
               ,
               by
               the
               positive
               Laws
               of
               God
               ,
               which
               do
               bind
               universally
               to
               obedience
               .
               In
               the
               entrance
               into
               this
               Discourse
               ,
               it
               is
               necessary
               to
               lay
               down
               the
               ways
               ,
               whereby
               we
               find
               out
               a
               Divine
               positive
               Law
               determining
               an
               unalterable
               Obligation
               :
               which
               must
               be
               either
               by
               express
               words
               of
               Scripture
               ,
               or
               by
               some
               other
               certain
               way
               ,
               whereby
               to
               gather
               from
               thence
               ,
               that
               it
               was
               Gods
               intention
               to
               bind
               men
               .
               For
               the
               main
               thing
               requisite
               to
               make
               a
               standing
               universal
               positive
               Law
               ,
               is
               Gods
               declaring
               his
               mind
               ,
               that
               the
               thing
               enquired
               into
               ,
               should
               unalterably
               bind
               men
               to
               the
               practice
               of
               it
               .
               Now
               whatever
               doth
               sufficiently
               manifest
               Gods
               intention
               ,
               is
               a
               medium
               to
               find
               out
               such
               a
               Law
               by
               ,
               and
               nothing
               
               else
               :
               But
               it
               must
               be
               such
               a
               manifestation
               as
               gives
               a
               mans
               mind
               sufficient
               evidence
               and
               testimony
               whereon
               to
               build
               a
               true
               ,
               certain
               ,
               and
               divine
               assent
               to
               the
               thing
               ,
               as
               revealed
               :
               So
               that
               whatsoever
               binds
               the
               conscience
               as
               a
               Law
               ,
               must
               first
               be
               entertained
               by
               the
               understanding
               as
               a
               matter
               of
               faith
               ;
               not
               as
               it
               imports
               something
               meerly
               doctrinall
               and
               dogmaticall
               ,
               but
               as
               it
               implyes
               the
               matter
               of
               a
               
                 Divine
                 Revelation
              
               ,
               and
               the
               object
               of
               an
               assent
               upon
               the
               credibility
               of
               a
               Testimony
               .
               For
               God
               having
               the
               only
               immediate
               authority
               over
               the
               consciences
               of
               men
               ,
               nothing
               can
               bind
               immediately
               the
               conscience
               but
               a
               Divine
               Law
               ,
               neither
               can
               any
               thing
               bind
               as
               such
               ,
               but
               what
               the
               understanding
               assents
               unto
               ,
               as
               revealed
               by
               God
               himself
               .
               Now
               the
               Word
               of
               God
               being
               the
               only
               Codex
               and
               Digests
               of
               Divine
               Laws
               ,
               whatever
               Law
               we
               look
               for
               ,
               must
               either
               be
               found
               there
               in
               express
               terms
               ,
               or
               at
               least
               so
               couched
               therein
               ,
               that
               every
               one
               by
               the
               exercise
               of
               his
               understanding
               ,
               may
               by
               a
               certain
               and
               easie
               collection
               ,
               gather
               the
               universall
               obligation
               of
               the
               thing
               enquired
               after
               .
               In
               this
               case
               then
               ,
               whatsoever
               is
               not
               immediately
               founded
               upon
               a
               Divine
               Testimony
               ,
               cannot
               be
               made
               use
               of
               as
               a
               Medium
               to
               infer
               an
               universally
               binding
               Law
               by
               :
               So
               that
               all
               Traditions
               and
               Historicall
               evidence
               will
               be
               unserviceable
               to
               us
               ,
               when
               we
               enquire
               into
               Gods
               intentions
               in
               binding
               mens
               consciences
               .
               Matters
               of
               fact
               ,
               and
               meer
               Apostolicall
               practice
               ,
               may
               I
               freely
               grant
               ,
               receive
               much
               light
               from
               the
               Records
               of
               succeeding
               ages
               ;
               but
               they
               can
               never
               give
               a
               mans
               understanding
               sufficient
               ground
               to
               inferr
               any
               Divine
               Law
               ,
               arising
               from
               those
               facts
               attested
               to
               be
               the
               practice
               or
               Records
               of
               succeeding
               ages
               .
            
             
               For
               first
               ,
               The
               foundation
               and
               ground
               of
               our
               assent
               in
               this
               
               case
               ,
               is
               not
               the
               bare
               testimony
               of
               Antiquity
               ;
               but
               the
               assurance
               which
               we
               have
               ,
               either
               that
               their
               practice
               did
               not
               vary
               from
               what
               was
               Apostolicall
               ;
               or
               in
               their
               Writings
               ,
               that
               they
               could
               not
               mistake
               concerning
               what
               they
               deliver
               unto
               us
               :
               And
               therefore
               those
               who
               would
               inferr
               the
               necessary
               obligation
               of
               men
               to
               any
               form
               of
               Government
               ,
               because
               that
               was
               practised
               by
               the
               Apostles
               ,
               and
               then
               prove
               the
               Apostolicall
               practice
               from
               that
               of
               the
               ages
               succeeding
               ,
               or
               from
               their
               Writings
               ,
               must
               first
               of
               all
               prove
               ,
               that
               what
               was
               done
               then
               ,
               was
               certainly
               the
               Apostles
               practice
               ,
               and
               so
               prove
               the
               same
               thing
               by
               its
               self
               ,
               or
               
               that
               it
               was
               impossible
               they
               should
               vary
               from
               it
               ,
               or
               that
               they
               should
               mistake
               in
               judging
               of
               it
               :
               For
               here
               something
               more
               is
               required
               then
               a
               meer
               matter
               of
               fact
               ,
               in
               which
               I
               confess
               their
               nearnesse
               to
               the
               Apostles
               times
               doth
               give
               them
               an
               advantage
               above
               the
               ages
               following
               ,
               to
               discern
               what
               it
               was
               ;
               but
               such
               a
               practice
               is
               required
               ,
               as
               inferrs
               an
               universall
               obligation
               upon
               all
               places
               ,
               times
               ,
               and
               persons
               .
               Therefore
               these
               things
               must
               be
               manifested
               ,
               
                 that
                 such
                 things
                 were
                 unquestionably
                 the
                 practice
                 of
                 those
                 ages
                 and
                 persons
                 ;
                 that
                 their
                 practice
                 was
                 the
                 same
                 with
                 the
                 Apostles
                 ;
                 that
                 what
                 they
                 did
                 ,
                 was
                 not
                 from
                 any
                 prudential
                 motives
                 ,
                 but
                 by
                 vertue
                 of
                 a
                 Law
                 which
                 did
                 bind
                 them
                 to
                 that
                 practice
                 .
              
               Which
               things
               are
               easily
               passed
               over
               by
               the
               most
               eager
               Disputers
               of
               the
               controversie
               about
               Church-Government
               ,
               but
               how
               necessary
               they
               are
               to
               be
               proved
               before
               any
               form
               of
               Government
               be
               asserted
               ,
               so
               necessary
               ,
               that
               without
               it
               there
               can
               be
               no
               true
               Church
               ,
               any
               weak
               understanding
               may
               discern
               .
            
             
               Secondly
               ,
               Supposing
               that
               Apostolicall
               practice
               be
               sufficiently
               attested
               by
               the
               following
               ages
               ,
               yet
               unless
               it
               be
               cleared
               from
               Scripture
               ,
               that
               it
               was
               Gods
               intention
               that
               the
               Apostles
               actions
               should
               continually
               bind
               the
               Church
               ,
               there
               can
               be
               nothing
               inferred
               that
               doth
               concern
               us
               in
               point
               of
               Conscience
               .
               I
               say
               ,
               that
               though
               the
               matter
               of
               fact
               be
               evidenced
               by
               Posterity
               ,
               yet
               the
               obligatory
               nature
               of
               that
               fact
               must
               depend
               on
               Scripture
               :
               and
               the
               Apostles
               intentions
               must
               not
               be
               built
               upon
               mens
               bare
               ●urmises
               ,
               nor
               upon
               after-practices
               ,
               especially
               if
               different
               from
               the
               constitution
               of
               things
               during
               the
               Apostles
               times
               .
               And
               here
               those
               have
               somewhat
               whereon
               to
               exercise
               their
               understandings
               ,
               who
               assert
               an
               obligation
               upon
               men
               to
               any
               form
               of
               Government
               ,
               by
               vertue
               of
               an
               Apostolicall
               practice
               ,
               which
               must
               of
               necessity
               suppose
               a
               different
               state
               of
               things
               from
               what
               they
               were
               when
               the
               Apostles
               first
               established
               Governours
               over
               Churches
               .
               As
               how
               those
               who
               were
               appointed
               Governours
               over
               particular
               Congregations
               by
               the
               Apostles
               ,
               come
               to
               be
               by
               vertue
               of
               that
               Ordination
               ,
               Governours
               over
               many
               Congregations
               of
               like
               nature
               and
               extent
               with
               that
               over
               which
               they
               were
               set
               :
               And
               whether
               ,
               if
               it
               were
               the
               Apostles
               intention
               that
               such
               Governours
               should
               be
               alwayes
               in
               the
               Church
               ,
               is
               it
               not
               necessary
               that
               that
               intention
               of
               theirs
               be
               declared
               by
               a
               standing
               Law
               ,
               that
               such
               there
               must
               be
               ;
               for
               
               here
               matter
               of
               fact
               and
               practice
               can
               be
               no
               evidence
               ,
               when
               it
               is
               supposed
               to
               be
               different
               from
               the
               constitution
               of
               Churches
               afterward
               :
               But
               of
               this
               more
               hereafter
               .
            
             
               Thirdly
               ,
               Supposing
               any
               form
               of
               Government
               in
               its
               self
               necessary
               ,
               and
               that
               necessity
               not
               determined
               by
               a
               Law
               in
               the
               Word
               of
               God
               ,
               the
               Scripture
               is
               thereby
               apparently
               argued
               to
               be
               insufficient
               for
               its
               end
               ;
               for
               then
               
                 deficit
                 in
                 necessariis
              
               ;
               some
               things
               are
               necessary
               for
               the
               Church
               of
               God
               which
               the
               Scripture
               is
               wholly
               silent
               in
               .
               I
               say
               not
               ,
               that
               every
               thing
               about
               Church-Government
               must
               be
               written
               in
               Scripture
               ;
               but
               supposing
               any
               one
               form
               necessary
               ,
               it
               must
               be
               there
               commanded
               ,
               or
               the
               Scripture
               is
               an
               imperfect
               Rule
               ,
               which
               contains
               not
               all
               things
               necessary
               by
               way
               of
               Precept
               :
               For
               there
               can
               be
               no
               other
               necessity
               universall
               ,
               but
               either
               by
               way
               of
               
                 means
                 to
                 an
                 end
              
               ,
               or
               by
               way
               of
               
                 Divine
                 Command
              
               :
               I
               know
               none
               will
               say
               ,
               that
               any
               particular
               form
               of
               Government
               is
               necessary
               absolutely
               ,
               by
               way
               of
               means
               to
               an
               end
               ;
               for
               certainly
               ,
               supposing
               no
               obligation
               from
               Scripture
               ,
               Government
               by
               an
               equality
               of
               power
               in
               the
               Officers
               of
               the
               Church
               ,
               or
               by
               superiority
               of
               one
               order
               above
               another
               ,
               are
               indifferent
               in
               order
               to
               the
               generall
               ends
               of
               Government
               ,
               and
               one
               not
               more
               necessary
               then
               the
               other
               .
               If
               any
               one
               form
               then
               be
               necessary
               ,
               it
               must
               be
               by
               that
               of
               command
               ;
               and
               if
               there
               be
               a
               command
               universally
               binding
               ,
               whose
               footsteps
               cannot
               be
               traced
               in
               the
               Word
               of
               God
               ,
               how
               can
               the
               Scriptures
               be
               a
               perfect
               Rule
               ,
               if
               it
               fails
               in
               determining
               binding
               Laws
               ?
               So
               that
               we
               must
               ,
               if
               we
               own
               the
               Scriptures
               sufficiency
               as
               a
               binding
               Rule
               ,
               appeal
               to
               that
               about
               any
               thing
               pleaded
               as
               necessary
               ,
               by
               vertue
               of
               any
               Divine
               command
               :
               and
               if
               such
               a
               Law
               cannot
               be
               met
               with
               in
               Scripture
               ,
               which
               determines
               the
               case
               in
               hand
               one
               way
               or
               other
               by
               way
               of
               necessary
               obligation
               ,
               I
               have
               ground
               to
               look
               upon
               that
               which
               is
               thus
               left
               undetermined
               by
               Gods
               positive
               Laws
               ,
               to
               be
               a
               matter
               of
               Christian-liberty
               ;
               and
               that
               neither
               part
               is
               to
               be
               looked
               upon
               as
               necessary
               for
               the
               Church
               of
               God
               ,
               as
               exclusive
               of
               the
               other
               .
            
             
               This
               I
               suppose
               is
               the
               case
               ,
               as
               to
               particular
               forms
               of
               Government
               
               in
               the
               Church
               of
               God
               :
               but
               that
               I
               may
               not
               only
               suppose
               but
               prove
               it
               ,
               I
               now
               come
               to
               the
               stating
               of
               the
               Question
               ,
               which
               if
               ever
               necessary
               to
               be
               done
               any
               where
               ,
               it
               is
               in
               
               the
               Controversie
               of
               Church-Government
               ,
               the
               most
               of
               mens
               heats
               in
               this
               matter
               arising
               from
               want
               of
               right
               understanding
               the
               thing
               in
               question
               between
               them
               .
               In
               the
               stating
               the
               Question
               ,
               I
               shall
               proceed
               by
               degrees
               ,
               and
               shew
               how
               far
               we
               acknowledge
               any
               thing
               belonging
               to
               Government
               in
               the
               Church
               to
               be
               of
               an
               unalterable
               Divine
               Right
               .
               First
               ,
               That
               there
               must
               be
               a
               form
               of
               Government
               in
               the
               Church
               of
               God
               ,
               is
               necessary
               by
               vertue
               ,
               not
               only
               of
               that
               Law
               of
               Nature
               which
               provides
               for
               the
               preservation
               of
               Societies
               ,
               but
               likewise
               by
               vertue
               of
               that
               Divine
               Law
               ,
               which
               takes
               care
               for
               the
               Churches
               preservation
               in
               peace
               and
               unity
               .
               I
               engage
               not
               here
               in
               the
               Controversie
               ,
               Whether
               a
               particular
               Congregation
               be
               the
               first
               Political
               Church
               or
               no
               ;
               it
               sufficeth
               for
               my
               purpose
               ,
               that
               there
               are
               other
               Churches
               besides
               particular
               Congregations
               :
               I
               mean
               ,
               not
               only
               the
               Catholick
               visible
               Church
               ,
               which
               is
               the
               first
               ,
               not
               only
               in
               order
               of
               consideration
               ,
               but
               nature
               too
               ,
               as
               a
               
                 totum
                 Integrale
              
               before
               the
               
                 similar
                 parts
              
               of
               it
               ,
               but
               in
               respect
               of
               all
               other
               accidentall
               modifications
               of
               Churches
               ,
               from
               the
               severall
               wayes
               of
               their
               combination
               together
               .
               They
               who
               define
               a
               Church
               by
               stated
               worshipping
               Congregations
               ,
               do
               handsomely
               beg
               the
               thing
               they
               desire
               ,
               by
               placing
               that
               in
               their
               definition
               of
               a
               Church
               ,
               which
               is
               the
               thing
               in
               question
               :
               which
               is
               ,
               Whether
               there
               be
               no
               other
               Church
               but
               such
               particular
               Congregations
               ?
               Which
               is
               as
               if
               one
               should
               go
               about
               to
               prove
               ,
               that
               there
               were
               no
               civil
               Societies
               but
               in
               particular
               Corporations
               ,
               and
               to
               prove
               it
               ,
               should
               give
               such
               a
               definition
               of
               civill
               Society
               ,
               that
               it
               is
               ,
               A
               company
               of
               men
               joyned
               together
               in
               a
               Corporation
               ,
               for
               the
               preservation
               of
               their
               Rights
               and
               Priviledges
               ,
               under
               the
               Governours
               of
               such
               a
               place
               .
               It
               must
               be
               first
               proved
               ,
               that
               no
               other
               company
               of
               men
               can
               be
               call'd
               a
               civill
               Society
               besides
               a
               Corporation
               :
               and
               so
               that
               no
               other
               society
               of
               men
               joyning
               together
               in
               the
               profession
               of
               the
               true
               Religion
               ,
               can
               be
               call'd
               a
               Church
               ,
               but
               such
               as
               joyn
               in
               particular
               Congregations
               .
            
             
               To
               which
               purpose
               it
               is
               very
               observable
               ,
               That
               particular
               
               Congregations
               are
               not
               
                 de
                 primariâ
                 intentione
                 divinâ
              
               ;
               for
               if
               the
               whole
               world
               could
               joyn
               together
               in
               the
               publike
               Worship
               of
               God
               ,
               no
               doubt
               that
               would
               be
               most
               properly
               a
               Church
               ,
               but
               particular
               Congregations
               are
               only
               accidental
               ,
               in
               reference
               to
               Gods
               intention
               of
               having
               a
               Church
               ,
               because
               of
               the
               
               impossibility
               of
               all
               mens
               joyning
               together
               for
               the
               convenient
               distribution
               of
               Church-priviledges
               ,
               and
               administration
               of
               Gospel-Ordinances
               .
               For
               it
               is
               evident
               ,
               that
               the
               Priviledges
               and
               Ordinances
               ,
               do
               immediately
               and
               primarily
               belong
               to
               the
               Catholick
               visible
               Church
               ,
               in
               which
               Christ
               to
               that
               end
               hath
               set
               Officers
               ,
               as
               the
               Apostle
               clearly
               expresseth
               ,
               1
               Corinth
               .
               12.
               28.
               
               (
               for
               how
               Apostles
               should
               be
               set
               as
               Officers
               over
               particular
               Congregations
               ,
               whose
               Commission
               extended
               to
               the
               whole
               World
               ,
               is
               ,
               I
               think
               ,
               somewhat
               hard
               to
               understand
               )
               but
               for
               the
               more
               convenient
               participation
               of
               Priviledges
               and
               Ordinances
               ,
               particular
               Congregations
               are
               necessary
               :
               This
               will
               be
               best
               illustrated
               by
               Examples
               .
               We
               read
               that
               (
               Esther
               1.
               3.
               )
               King
               Ahashuerus
               made
               a
               feast
               for
               all
               his
               Princes
               and
               Servants
               :
               Doubtlesse
               the
               King
               did
               equally
               respect
               them
               all
               as
               a
               Body
               in
               the
               feasting
               of
               them
               ,
               and
               did
               bestow
               his
               entertainment
               upon
               them
               all
               as
               considered
               together
               ;
               but
               by
               reason
               of
               the
               great
               multitude
               of
               them
               ,
               it
               was
               impossible
               that
               they
               should
               all
               be
               feasted
               together
               in
               the
               same
               Room
               ;
               and
               therefore
               for
               more
               convenient
               participation
               of
               the
               Kings
               bounty
               ,
               it
               was
               necessary
               to
               divide
               themselves
               into
               particular
               companies
               ,
               and
               to
               associate
               as
               many
               as
               conveniently
               could
               in
               order
               to
               that
               end
               .
               So
               it
               is
               in
               the
               Church
               ,
               Christ
               in
               donation
               of
               priviledges
               equally
               respects
               the
               whole
               Church
               ;
               but
               because
               men
               cannot
               all
               meet
               together
               to
               participate
               of
               these
               priviledges
               ,
               a
               more
               particular
               distribution
               was
               necessary
               for
               that
               end
               .
               But
               a
               clearer
               example
               of
               this
               kind
               we
               have
               yet
               in
               Scripture
               ,
               which
               is
               Mark
               6.
               39.
               in
               our
               Saviours
               feeding
               the
               multitude
               with
               five
               loaves
               and
               two
               fishes
               ;
               where
               we
               see
               our
               Saviours
               
                 primary
                 intention
              
               ,
               was
               to
               feed
               the
               whole
               multitude
               ;
               but
               for
               their
               more
               convenient
               partaking
               of
               this
               food
               ,
               our
               Saviour
               commands
               them
               to
               sit
               down
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               according
               to
               the
               Hebraism
               of
               ingeminating
               the
               words
               ,
               to
               note
               the
               distribution
               of
               them
               ,
               and
               therefore
               the
               Vulg.
               Lat.
               renders
               it
               
                 secundum
                 contubernia
              
               ,
               that
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Camerarius
               expounds
               it
               ,
               according
               to
               so
               many
               companies
               and
               divisions
               as
               might
               conveniently
               sit
               together
               ,
               as
               at
               a
               Table
               :
               Where
               we
               plainly
               see
               this
               distribution
               was
               only
               accidentall
               ,
               as
               to
               Christs
               primary
               intention
               of
               feeding
               the
               multitude
               ,
               but
               was
               only
               necessary
               for
               their
               own
               conveniency
               .
               Thus
               the
               case
               is
               evident
               ,
               
               as
               to
               the
               Church
               of
               God
               ,
               it
               is
               our
               necessity
               and
               conveniency
               which
               makes
               severall
               Congregations
               of
               the
               Catholike
               visible
               Church
               ,
               and
               not
               Gods
               primary
               intention
               ,
               when
               he
               bestowed
               such
               priviledges
               upon
               the
               Church
               ,
               that
               it
               should
               be
               understood
               of
               particular
               Congregations
               .
            
             
               If
               then
               particular
               Congregations
               be
               only
               accidentall
               for
               our
               
               conveniency
               ,
               it
               evidently
               follows
               that
               the
               primary
               notion
               of
               a
               Church
               ,
               doth
               not
               belong
               to
               these
               ;
               nor
               that
               these
               are
               the
               first
               subject
               of
               Government
               which
               belongs
               to
               a
               Church
               as
               such
               ,
               and
               not
               as
               crumbled
               into
               particular
               Congregations
               ;
               although
               the
               actual
               exercise
               of
               Government
               be
               most
               visible
               and
               discernable
               there
               ;
               Because
               the
               joyning
               together
               for
               participation
               of
               Gospel-Ordinances
               must
               be
               in
               some
               particular
               company
               or
               other
               associated
               together
               for
               that
               end
               .
               Where
               ever
               then
               we
               find
               the
               notion
               of
               a
               Church
               particular
               ,
               there
               must
               be
               government
               in
               that
               Church
               ;
               and
               why
               a
               National
               Society
               incorporated
               into
               one
               civil
               Government
               ,
               joyning
               in
               the
               profession
               of
               Christianity
               ,
               and
               having
               a
               right
               thereby
               to
               participate
               of
               Gospel-Ordinances
               in
               the
               convenient
               distributions
               of
               them
               in
               particular
               congregations
               ,
               should
               not
               be
               called
               a
               Church
               ;
               I
               confesse
               I
               can
               see
               no
               reason
               .
               The
               main
               thing
               objected
               against
               it
               ,
               is
               ,
               that
               a
               Church
               implyes
               an
               actual
               joyning
               together
               for
               participation
               of
               all
               Gospel-Ordinances
               ;
               but
               as
               this
               ,
               as
               I
               said
               before
               ,
               is
               only
               a
               begging
               the
               Question
               ,
               so
               I
               say
               now
               ,
               that
               actual
               communion
               with
               any
               particular
               Congregation
               ,
               is
               not
               absolutely
               necessary
               to
               a
               member
               of
               a
               Church
               ;
               for
               supposing
               one
               baptized
               at
               Sea
               ,
               where
               no
               setled
               Congregation
               is
               (
               nor
               any
               more
               Society
               then
               that
               which
               Aristotle
               calls
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               yet
               such
               a
               one
               is
               thereby
               a
               member
               of
               the
               Church
               of
               God
               ,
               though
               not
               of
               any
               Congregation
               ;
               so
               likewise
               a
               Church
               then
               may
               consist
               of
               such
               as
               have
               a
               right
               to
               Ordinances
               ,
               without
               the
               inserting
               their
               actual
               participation
               of
               them
               in
               fixed
               Congregations
               .
               A
               particular
               Church
               then
               I
               would
               describe
               thus
               ,
               That
               it
               is
               ,
               A
               
                 society
                 of
                 men
                 joyning
                 together
                 in
                 the
                 visible
                 profession
                 of
                 the
                 true
                 Faith
                 ;
                 having
                 a
                 right
                 to
                 ,
                 and
                 enjoying
                 among
                 them
                 the
                 Ordinances
                 of
                 the
                 Gospel
                 .
              
               That
               a
               whole
               Nation
               professing
               Christianity
               ,
               in
               which
               the
               Ordinances
               of
               the
               Gospel
               are
               duly
               administred
               in
               particular
               Congregations
               ,
               is
               such
               a
               Society
               ,
               is
               plain
               and
               evident
               .
               A
               clear
               instance
               of
               such
               a
               National
               constitution
               
               of
               a
               Church
               under
               the
               Gospel
               ,
               we
               have
               in
               the
               Prophesie
               of
               the
               Conversion
               of
               Egypt
               and
               Assyria
               in
               Gospel-times
               .
               Isaiah
               19.
               19
               ,
               21
               ,
               24
               ,
               25.
               
               
                 We
                 have
                 Egypts
                 professing
                 the
                 true
                 Faith
                 ,
                 and
                 enjoying
                 Gospel
                 Ordinances
                 ,
                 vers
                 .
              
               19.
               21.
               which
               ,
               according
               to
               the
               Prophetical
               stile
               are
               set
               down
               under
               the
               representation
               of
               such
               things
               as
               were
               then
               in
               use
               among
               the
               Jewes
               :
               
                 by
                 an
                 Altar
                 in
                 the
                 midst
                 of
                 the
                 Land
                 ,
              
               ver
               .
               19.
               
               The
               Altar
               noting
               the
               true
               worship
               of
               God
               ;
               and
               being
               in
               the
               midst
               of
               the
               Land
               ,
               the
               universal
               owning
               of
               this
               worship
               by
               all
               the
               people
               of
               the
               land
               .
               God
               owns
               them
               for
               a
               Church
               ,
               v.
               25.
               
               
                 Whom
                 the
                 Lord
                 of
                 hosts
                 shall
                 bless
                 ,
              
               saying
               ,
               
                 Blessed
                 be
                 Egypt
                 my
                 people
              
               .
               The
               very
               name
               whereby
               Israel
               was
               called
               while
               it
               was
               a
               Church
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Hosea
               ,
               2.
               1.
               
               And
               when
               God
               unchurched
               them
               ,
               it
               was
               under
               this
               name
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Ye
                 are
                 not
                 my
                 people
              
               .
               As
               much
               then
               as
               Israel
               was
               a
               Church
               when
               God
               owned
               it
               for
               his
               People
               :
               so
               should
               Egypt
               be
               upon
               their
               conversion
               to
               the
               Faith
               of
               Christ
               ,
               which
               was
               done
               upon
               Marks
               preaching
               at
               Alexandria
               not
               long
               after
               the
               death
               of
               Christ.
               
            
             
               This
               then
               we
               have
               now
               briefly
               cleared
               ,
               that
               a
               Nation
               joyning
               
               in
               profession
               of
               Christianity
               ,
               is
               a
               true
               Church
               of
               God
               :
               whence
               it
               evidently
               follows
               ,
               that
               there
               must
               be
               a
               Form
               of
               Ecclesiastical
               Government
               over
               a
               Nation
               as
               a
               Church
               ,
               as
               well
               as
               of
               Civil
               Government
               ,
               over
               it
               ,
               as
               a
               Society
               governed
               by
               the
               same
               Lawes
               .
               Therefore
               some
               make
               this
               necessary
               to
               a
               Nationall
               
               Church
               ,
               
                 National
                 Union
                 in
                 one
                 Ecclesiasticall
                 body
                 in
                 the
                 same
                 Community
                 of
                 Ecclesiasticall
                 Government
                 .
              
               For
               every
               Society
               must
               have
               its
               Government
               belonging
               to
               it
               as
               such
               a
               Society
               ;
               and
               the
               same
               Reason
               that
               makes
               Government
               necessary
               in
               any
               particular
               Congregation
               ,
               will
               make
               it
               necessary
               for
               all
               the
               particular
               Congregations
               joyning
               together
               in
               one
               visible
               society
               as
               a
               particular
               National
               Church
               .
               For
               the
               unity
               and
               peace
               of
               that
               Church
               ,
               ought
               much
               more
               to
               be
               looked
               after
               then
               of
               any
               one
               particular
               Congregation
               ,
               in
               as
               much
               as
               the
               Peace
               of
               all
               the
               particular
               combinations
               of
               men
               for
               participation
               of
               Ordinances
               doth
               depend
               upon
               ,
               and
               is
               comprehended
               in
               the
               Peace
               of
               the
               whole
               .
               But
               though
               I
               say
               from
               hence
               that
               some
               form
               of
               publike
               Government
               by
               the
               subordination
               of
               particular
               Assemblies
               to
               the
               Government
               of
               the
               whole
               body
               of
               them
               is
               necessary
               ,
               yet
               I
               am
               far
               from
               asserting
               the
               necessity
               of
               any
               one
               form
               of
               
               that
               Government
               ,
               much
               more
               ,
               from
               saying
               that
               no
               Nationall
               Church
               can
               subsist
               without
               one
               Nationall
               Officer
               ,
               as
               the
               High-Priest
               under
               the
               Law
               ,
               or
               one
               Nationall
               place
               of
               Worship
               ,
               as
               the
               Temple
               was
               .
               The
               want
               of
               considering
               of
               which
               ,
               viz
               that
               Nationall
               Churches
               may
               subsist
               without
               that
               Form
               of
               them
               under
               the
               Jewes
               ,
               is
               doubtless
               the
               great
               Ground
               of
               Mens
               quarrelling
               against
               them
               ;
               but
               with
               what
               Reason
               ,
               let
               Men
               impartially
               judge
               .
               This
               then
               we
               agree
               ,
               that
               some
               from
               of
               Government
               is
               necessary
               in
               every
               particular
               Church
               ,
               and
               so
               that
               Government
               in
               the
               Church
               of
               Divine
               and
               unalterable
               Right
               ;
               and
               that
               not
               onely
               of
               particular
               Congregations
               ,
               but
               of
               all
               Societies
               which
               may
               be
               called
               Churches
               ,
               whether
               Provinciall
               ,
               or
               Nationall
               .
            
          
           
             
               CHAP.
               II.
               
            
             
               
                 The
                 second
                 Concession
                 is
                 ,
                 That
                 Church-government
                 formally
                 considered
                 ,
                 must
                 be
                 administred
                 by
                 Officers
                 of
                 Divine
                 appointment
                 .
                 To
                 that
                 end
                 ,
                 the
                 continuance
                 of
                 a
                 Gospel
                 .
                 Ministry
                 fully
                 cleared
                 from
                 all
                 those
                 Arguments
                 ,
                 by
                 which
                 positive
                 Lawes
                 are
                 proved
                 immutable
                 .
                 The
                 reason
                 of
                 the
                 appointment
                 of
                 it
                 continues
                 ;
                 the
                 dream
                 of
                 a
                 
                   seculum
                   Spiritûs
                   Sancti
                
                 discussed
                 ,
                 first
                 broached
                 by
                 the
                 M●ndicant
                 Friers
                 .
                 It
                 s
                 occasion
                 and
                 unreasonableness
                 shewed
                 .
                 Gods
                 declaring
                 the
                 perpetuity
                 of
                 a
                 Gospel
                 Ministry
                 ,
                 
                   Matth.
                   28.
                   19.
                
                 explained
                 .
                 A
                 novell
                 Interpretation
                 largely
                 refuted
                 .
                 The
                 world
                 to
                 come
                 ,
                 what
                 .
                 A
                 Ministry
                 necessary
                 for
                 the
                 Churches
                 continuance
                 ,
                 
                   Ephes.
                   4.
                   12.
                
                 explained
                 ,
                 and
                 vindicated
                 .
              
            
             
               SEcondly
               ,
               That
               the
               Government
               of
               the
               Church
               ought
               to
               be
               
               Administred
               by
               Officers
               of
               Divine
               appointment
               ,
               is
               another
               thing
               I
               will
               yield
               to
               be
               of
               Divine
               Right
               ▪
               but
               the
               Church
               here
               ,
               I
               take
               not
               in
               that
               latitude
               which
               I
               did
               in
               the
               former
               Concession
               ,
               but
               I
               take
               it
               chiefly
               here
               for
               the
               Members
               of
               the
               Church
               ,
               as
               distinct
               from
               Officers
               ,
               as
               it
               is
               taken
               in
               Acts
               15.
               22.
               
               So
               that
               my
               meaning
               is
               ,
               that
               there
               must
               be
               a
               standing
               perpetuall
               Ministry
               in
               the
               Church
               of
               God
               ,
               whose
               care
               and
               imployment
               must
               be
               ,
               to
               oversee
               and
               Govern
               the
               People
               of
               God
               ,
               and
               to
               administer
               Gospel-Ordinances
               among
               them
               ,
               and
               this
               is
               of
               
               Divine
               and
               perpetuall
               Right
               .
               That
               Officers
               were
               appointed
               by
               Christ
               in
               the
               Church
               for
               these
               ends
               at
               first
               ,
               is
               evident
               from
               the
               direct
               affirmation
               of
               Scripture
               ,
               
                 God
                 hath
                 set
                 in
                 the
                 Church
                 ,
                 first
                 Apostles
                 ,
                 secondly
                 Prophets
                 ,
                 thirdly
                 Teachers
                 ,
              
               &c.
               
               1
               Corinth
               .
               12.
               28.
               
               Eph.
               4.
               8
               ,
               11.
               and
               other
               places
               to
               the
               same
               purpose
               .
               This
               being
               then
               a
               thing
               acknowledged
               ,
               that
               they
               were
               at
               first
               of
               Divine
               Institution
               ,
               and
               so
               were
               appointed
               by
               a
               Divine
               positive
               Law
               ,
               which
               herein
               determines
               and
               restrains
               the
               Law
               of
               Nature
               (
               which
               doth
               not
               prescribe
               the
               certain
               qualifications
               of
               the
               persons
               to
               govern
               this
               Society
               ,
               nor
               the
               instalment
               or
               admission
               of
               them
               into
               this
               employment
               ,
               viz
               by
               Ordination
               .
               )
               The
               only
               enquiry
               then
               left
               ,
               is
               ,
               Whether
               a
               standing
               Gospel-ministry
               be
               such
               a
               positive
               Law
               ,
               as
               is
               to
               remain
               perpetually
               in
               the
               Church
               ,
               or
               no
               ?
               which
               I
               shall
               make
               appear
               by
               those
               things
               which
               I
               laid
               down
               in
               the
               entrance
               of
               this
               Treatise
               ,
               as
               the
               Notes
               whereby
               to
               know
               when
               positive
               Laws
               are
               unalterable
               .
            
             
               The
               first
               was
               ,
               when
               the
               same
               reason
               of
               the
               command
               continues
               
               still
               ;
               and
               what
               reason
               is
               there
               why
               Christ
               should
               appoint
               Officers
               to
               rule
               his
               Church
               then
               ,
               which
               will
               not
               hold
               now
               ?
               Did
               the
               people
               of
               God
               need
               Ministers
               then
               to
               be
               as
               Stars
               (
               as
               they
               are
               call'd
               in
               Scripture
               )
               to
               lead
               them
               unto
               
               Christ
               ,
               and
               do
               they
               not
               as
               well
               need
               them
               now
               ?
               Had
               people
               
               need
               of
               guides
               then
               ,
               when
               the
               doctrine
               of
               the
               Gospel
               
                 was
                 confirmed
                 to
                 them
                 by
                 miracles
                 ,
              
               and
               have
               they
               not
               much
               more
               now
               ?
               Must
               there
               be
               some
               then
               to
               
                 oppose
                 gainsayers
              
               ,
               and
               must
               
               they
               have
               an
               absolute
               liberty
               of
               prophecying
               now
               ,
               when
               it
               is
               foretold
               what
               times
               of
               seduction
               the
               last
               shall
               be
               ?
               Must
               there
               be
               some
               then
               
                 to
                 rule
                 over
                 their
                 charge
                 ,
                 as
                 they
                 that
                 must
                 give
                 an
              
               
               account
               ,
               and
               is
               not
               the
               same
               required
               still
               ?
               Were
               there
               some
               then
               ▪
               
                 to
                 reprove
                 ,
                 rebuke
                 ,
                 exhort
                 ,
                 to
                 preach
                 in
                 season
                 ,
                 out
              
               
               
                 of
                 season
              
               ,
               and
               is
               there
               not
               the
               same
               necessity
               of
               these
               things
               still
               ?
               Was
               it
               not
               enough
               then
               ,
               that
               there
               were
               so
               many
               in
               all
               Churches
               that
               had
               extraordinary
               gifts
               of
               
                 tongues
                 ,
                 prophecying
              
               ,
               
               
                 praying
                 ,
                 interpretation
                 of
                 tongues
              
               ,
               but
               besides
               those
               there
               were
               
                 some
                 Pastors
                 by
                 office
              
               ,
               whose
               duty
               it
               was
               to
               
                 give
                 attendance
              
               
               
                 to
                 reading
                 ,
                 to
                 be
                 wholly
                 in
                 these
                 things
              
               ;
               and
               now
               when
               these
               extraordinary
               gifts
               are
               ceased
               ,
               is
               not
               there
               a
               much
               greater
               necessity
               then
               there
               was
               then
               ,
               for
               some
               to
               be
               set
               
               apart
               and
               wholly
               designed
               for
               this
               work
               ?
               Were
               Ordinances
               
               only
               then
               administred
               by
               those
               whom
               
                 Christ
                 commissioned
              
               ,
               and
               such
               as
               derived
               their
               authority
               from
               them
               ;
               and
               what
               reason
               is
               there
               that
               men
               should
               arrogate
               and
               take
               this
               imployment
               upon
               themselves
               now
               ?
               If
               Christ
               had
               so
               pleased
               ,
               could
               he
               not
               have
               left
               it
               wholly
               at
               liberty
               for
               all
               believers
               to
               have
               gone
               about
               preaching
               the
               Gospel
               ?
               or
               why
               did
               he
               make
               choice
               of
               12.
               
               Apostles
               chiefly
               for
               that
               work
               ,
               were
               it
               not
               his
               Will
               to
               have
               some
               particularly
               to
               dispense
               the
               Gospel
               ?
               and
               if
               Christ
               did
               then
               separate
               some
               for
               that
               work
               ,
               what
               Reason
               is
               there
               why
               that
               Office
               should
               be
               thrown
               common
               now
               ,
               which
               Christ
               himself
               inclosed
               by
               his
               own
               appointment
               ?
            
             
               There
               can
               be
               no
               possible
               Reason
               imagined
               ,
               why
               a
               Gospel-Ministry
               
               should
               not
               continue
               still
               ,
               unless
               it
               be
               that
               Fanatick
               pretence
               of
               a
               
                 Seculum
                 Spiritus
                 Sancti
                 ,
                 a
                 Dispensation
                 of
                 the
                 Spirit
                 ,
              
               which
               shall
               evacuate
               the
               use
               of
               all
               means
               of
               Instruction
               ,
               and
               the
               use
               of
               all
               Gospel-Ordinances
               ;
               which
               pretence
               is
               not
               so
               Novell
               as
               most
               imagine
               it
               to
               be
               ;
               for
               setting
               aside
               the
               
                 Montanistical
                 spirit
              
               in
               the
               Primitive
               Times
               ,
               which
               acted
               upon
               Principles
               much
               of
               the
               same
               Nature
               with
               these
               we
               now
               speak
               of
               :
               The
               first
               rise
               of
               this
               
                 Ignis
                 fatuus
              
               was
               from
               the
               bogs
               of
               Popery
               ,
               viz.
               from
               the
               Orders
               of
               the
               Dominicans
               and
               Franciscans
               ,
               about
               the
               middle
               of
               the
               twelfth
               Century
               .
               For
               no
               sooner
               did
               the
               
                 Pauperes
                 de
                 Lugduno
              
               ,
               or
               the
               Waldenses
               appear
               ,
               making
               use
               of
               the
               Word
               of
               God
               to
               confute
               the
               whole
               Army
               of
               Popish
               Traditions
               ,
               but
               they
               finding
               themselves
               worsted
               at
               every
               turn
               while
               they
               disputed
               that
               ground
               ,
               found
               out
               a
               Stratagem
               whereby
               to
               recover
               their
               own
               Credit
               ,
               and
               to
               beat
               their
               adversaries
               quite
               out
               of
               the
               field
               .
               Which
               was
               ,
               that
               the
               Gospel
               which
               they
               adhered
               to
               so
               much
               ,
               was
               now
               out
               of
               date
               ,
               and
               instead
               
               of
               that
               they
               broached
               another
               Gospel
               out
               of
               the
               Writings
               of
               the
               
                 Abbot
                 Ioachim
              
               ,
               and
               
                 Cyrils
                 visions
              
               ,
               which
               they
               blasphemously
               named
               
                 Evangelium
                 Spiritus
                 Sancti
                 ,
                 Evangelium
                 Novum
                 ,
              
               and
               
                 Evangelium
                 Aeternum
              
               ,
               as
               
                 Gulielmus
                 de
                 Sancto
                 Amore
              
               ,
               their
               great
               Antagonist
               ,
               relates
               in
               his
               Book
               
                 de
                 periculis
                 noviss
                 .
                 temporum
              
               ,
               purposely
               designed
               against
               the
               Impostures
               of
               the
               Mendicant
               Friers
               ,
               who
               then
               like
               Locusts
               ,
               rose
               in
               multitudes
               with
               their
               shaven
               crowns
               out
               of
               the
               bottomless
               pit
               .
               This
               Gospel
               of
               the
               Spirit
               they
               so
               much
               magnified
               above
               
               the
               Gospel
               of
               Christ
               ,
               that
               the
               same
               Author
               relates
               these
               words
               of
               theirs
               concerning
               it
               ;
               
                 Quod
                 comparatum
                 ad
                 Evangelium
                 Christi
                 ,
                 tanto
                 plus
                 perfectionis
                 ac
                 dignitatis
                 habet
                 ,
                 quantum
                 Sol
                 ad
                 Lunam
                 comparatus
                 ,
                 aut
                 ad
                 nucleum
                 testa
              
               ;
               that
               it
               exceeded
               it
               as
               much
               as
               the
               kernell
               doth
               the
               shell
               ,
               or
               the
               Light
               of
               the
               Sun
               doth
               that
               of
               the
               Moon
               .
               We
               see
               then
               from
               what
               quarter
               of
               the
               World
               this
               new
               Light
               began
               to
               rise
               :
               but
               so
               much
               for
               this
               digression
               .
               To
               the
               thing
               it self
               .
            
             
               If
               there
               be
               such
               a
               dispensation
               of
               the
               Spirit
               which
               takes
               
               away
               the
               use
               of
               Ministry
               and
               Ordinances
               ,
               it
               did
               either
               commence
               from
               the
               time
               of
               the
               effusion
               of
               the
               Spirit
               upon
               the
               Apostles
               ,
               or
               some
               time
               since
               .
               Not
               then
               ;
               for
               even
               of
               those
               who
               had
               the
               most
               large
               portion
               of
               the
               Spirit
               poured
               upon
               them
               ,
               we
               read
               that
               they
               continued
               in
               all
               Gospel
               ordinances
               ,
               Acts
               2.
               42
               ,
               and
               among
               the
               chief
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 under
                 the
                 Apostles
                 Ministry
              
               ,
               it
               may
               be
               better
               rendred
               than
               
                 in
                 the
                 Apostles
                 Doctrine
              
               :
               And
               which
               is
               most
               observable
               ,
               the
               Prophecy
               of
               Ioel
               about
               the
               Spirit
               ,
               is
               then
               said
               to
               be
               fulfilled
               ,
               Acts
               2.
               17.
               
               Besides
               ,
               if
               either
               that
               place
               of
               Ioel
               ,
               or
               that
               of
               Ieremy
               ,
               cited
               Heb.
               8.
               11.
               
                 or
                 the
                 Unction
                 of
                 the
                 Spirit
                 ,
              
               1
               John
               2.
               20
               ,
               27.
               did
               take
               away
               the
               use
               of
               preaching
               ,
               how
               did
               the
               Apostles
               themselves
               understand
               their
               meaning
               ,
               when
               they
               were
               so
               diligent
               in
               preaching
               and
               instructing
               others
               :
               Iohn
               writes
               to
               those
               ,
               
                 to
                 try
                 the
                 Spirits
              
               ,
               of
               whom
               he
               saith
               ,
               
                 They
                 have
                 an
              
               
               
                 Unction
                 to
                 know
                 all
                 things
              
               :
               and
               those
               to
               whom
               the
               Apostle
               writes
               ,
               that
               
                 they
                 need
                 not
                 teach
                 every
                 one
                 his
                 Neighbour
              
               ;
               of
               them
               he
               saith
               ,
               
                 that
                 they
                 had
                 need
                 to
                 be
                 taught
                 the
                 first
                 principles
                 of
                 the
              
               
               
                 Oracles
                 of
                 God.
              
               And
               even
               in
               that
               very
               Chapter
               where
               he
               seems
               to
               say
               ,
               they
               that
               are
               under
               the
               New
               Covenant
               ,
               need
               not
               be
               taught
               ,
               he
               brings
               that
               very
               Speech
               in
               as
               an
               argument
               ,
               that
               the
               old
               dispensation
               of
               the
               Law
               was
               done
               away
               :
               And
               so
               goes
               
                 about
                 to
                 teach
              
               ,
               when
               he
               seems
               to
               
                 take
                 away
                 the
                 use
                 of
                 it
                 .
              
               These
               Speeches
               then
               must
               not
               be
               understood
               in
               their
               absolute
               and
               literal
               sense
               ,
               but
               with
               a
               reflection
               upon
               ,
               and
               comparison
               with
               ,
               the
               state
               of
               things
               in
               the
               times
               wherein
               those
               Prophecies
               were
               utter'd
               :
               For
               God
               to
               heighten
               the
               Jews
               apprehensions
               of
               the
               great
               blessings
               of
               the
               Gospel
               ,
               doth
               set
               
               them
               forth
               under
               a
               kind
               of
               Hyperbolical
               expressions
               ,
               that
               the
               dull
               capacity
               of
               the
               Jews
               might
               at
               least
               apprehend
               the
               just
               
               weight
               and
               magnitude
               of
               them
               ,
               which
               they
               would
               not
               otherwise
               have
               done
               .
               So
               in
               that
               place
               of
               Ieremy
               ,
               God
               to
               make
               
               them
               understand
               how
               much
               the
               knowledge
               of
               the
               Gospel
               exceeded
               that
               under
               the
               Law
               ,
               doth
               as
               it
               were
               set
               it
               down
               in
               this
               Hyperbolicall
               way
               ,
               that
               it
               will
               exceed
               it
               as
               much
               ,
               as
               one
               that
               needs
               no
               teaching
               at
               all
               ,
               doth
               one
               that
               is
               yet
               but
               in
               his
               rudiments
               of
               learning
               .
               So
               that
               the
               place
               doth
               not
               deny
               the
               use
               of
               teaching
               under
               the
               Gospel
               ,
               but
               because
               Teaching
               doth
               commonly
               suppose
               ignorance
               ,
               to
               shew
               the
               great
               measure
               of
               knowledge
               ,
               he
               doth
               it
               in
               that
               way
               ,
               as
               though
               the
               knowledge
               should
               be
               so
               great
               ,
               that
               men
               should
               not
               need
               be
               taught
               in
               such
               a
               way
               of
               Rudiments
               as
               the
               Jews
               were
               ,
               viz
               by
               Types
               and
               Ceremonies
               ,
               and
               such
               things
               .
               We
               see
               then
               no
               such
               dispensation
               was
               in
               the
               Apostles
               times
               ;
               for
               the
               same
               Apostle
               after
               this
               in
               Chapt.
               10.
               25.
               bids
               them
               
                 not
                 to
                 forsake
                 the
                 Assembling
                 themselves
                 together
                 as
                 some
                 did
              
               ;
               Wherefore
               were
               these
               Assemblies
               ,
               but
               for
               Instruction
               ?
               and
               in
               the
               last
               
               Chapter
               ,
               
                 bids
                 them
                 obey
                 their
                 Rulers
              
               .
               What
               need
               Rulers
               ,
               if
               no
               need
               of
               Teaching
               ?
               But
               so
               sensless
               a
               dream
               will
               be
               too
               much
               
               honour'd
               with
               any
               longer
               confutation
               .
               In
               the
               Apostles
               times
               then
               ,
               there
               was
               no
               such
               dispensation
               of
               the
               Spirit
               ,
               which
               did
               take
               away
               the
               use
               of
               Ministry
               and
               Ordinances
               .
               If
               it
               be
               expected
               since
               their
               times
               ,
               I
               would
               know
               whence
               it
               appears
               ,
               that
               any
               have
               a
               greater
               measure
               of
               the
               Spirit
               then
               was
               poured
               out
               in
               the
               Apostles
               times
               ;
               for
               then
               the
               Ministry
               was
               joyned
               with
               the
               Spirit
               :
               and
               what
               Prophecies
               are
               fulfilled
               now
               ,
               which
               were
               not
               then
               ?
               Or
               if
               they
               pretend
               to
               a
               Doctrine
               distinct
               from
               ,
               and
               above
               what
               the
               Apostles
               taught
               ,
               let
               them
               produce
               their
               evidences
               ,
               and
               work
               those
               miracles
               which
               may
               induce
               men
               to
               believe
               them
               :
               Or
               let
               them
               shew
               what
               obligation
               any
               have
               to
               believe
               pretended
               new
               Revelations
               ,
               without
               a
               power
               of
               miracles
               ,
               attesting
               that
               those
               Revelations
               come
               from
               God
               ?
               Or
               whereon
               men
               must
               build
               their
               faith
               ,
               if
               it
               be
               left
               to
               the
               dictates
               of
               a
               pretended
               Spirit
               of
               Revelation
               ?
               Or
               what
               way
               is
               left
               to
               discern
               the
               good
               Spirit
               from
               the
               bad
               ,
               in
               its
               actings
               upon
               mens
               minds
               ,
               if
               the
               Word
               of
               God
               be
               not
               our
               Rule
               still
               ?
               Or
               how
               God
               is
               said
               to
               have
               spoken
               
                 in
                 the
                 last
                 dayes
                 by
                 his
                 Son
                 ,
              
               if
               a
               
               further
               speaking
               be
               yet
               expected
               ?
               For
               the
               Gospel-dispensation
               
               is
               therefore
               called
               the
               Last
               dayes
               ,
               because
               no
               other
               is
               to
               be
               expected
               :
               Times
               being
               differenced
               in
               Scripture
               according
               to
               Gods
               wayes
               of
               revealing
               himself
               to
               men
               .
               But
               so
               much
               for
               this
               .
            
             
               The
               second
               way
               whereby
               to
               know
               when
               Positive
               Lawes
               are
               
               unalterable
               ,
               is
               when
               God
               hath
               declared
               that
               such
               Lawes
               shall
               bind
               still
               .
               Two
               wayes
               whereby
               God
               doth
               express
               his
               own
               Will
               concerning
               the
               perpetuity
               of
               an
               Office
               founded
               on
               his
               own
               Institution
               .
               First
               ,
               if
               such
               things
               be
               the
               work
               belonging
               to
               it
               ,
               which
               are
               of
               necessary
               and
               perpetual
               use
               .
               Secondly
               ,
               if
               God
               hath
               promised
               to
               assist
               them
               in
               it
               perpetually
               ,
               in
               the
               doing
               of
               their
               work
               .
               First
               ,
               the
               Object
               of
               the
               Ministerial
               Office
               are
               such
               things
               which
               are
               of
               necessary
               and
               perpetual
               use
               ;
               I
               mean
               the
               Administration
               of
               Gospel-Ordinances
               .
               viz.
               the
               Word
               and
               Sacraments
               ,
               which
               were
               appointed
               by
               Christ
               for
               a
               perpetual
               Use.
               The
               Word
               as
               a
               means
               of
               Conversion
               and
               Edification
               ;
               the
               Sacraments
               not
               onely
               as
               notes
               of
               distinction
               of
               Professors
               of
               the
               true
               faith
               from
               others
               ,
               but
               as
               Seals
               to
               confirm
               the
               Truth
               of
               the
               Covenant
               on
               Gods
               part
               towards
               us
               ,
               and
               as
               Instruments
               to
               convey
               the
               blessings
               sealed
               in
               the
               Covenant
               to
               the
               hearts
               of
               Believers
               .
               Now
               the
               very
               Nature
               of
               these
               things
               doth
               imply
               their
               perpetuity
               and
               continuance
               in
               the
               world
               ,
               as
               long
               as
               there
               shall
               be
               any
               Church
               of
               God
               in
               it
               .
               For
               these
               things
               are
               not
               
                 typi
                 rerum
                 futurarum
              
               ,
               only
               Ceremonies
               to
               represent
               somthing
               to
               come
               ,
               but
               they
               are
               
                 symbola
                 rerum
                 invisibilium
              
               ,
               signs
               to
               represent
               to
               our
               Senses
               things
               invisible
               in
               their
               own
               Nature
               :
               and
               between
               these
               two
               there
               is
               a
               great
               difference
               ,
               as
               to
               the
               perpetuity
               of
               them
               :
               For
               Types
               of
               things
               as
               to
               come
               ,
               must
               of
               necessity
               expire
               when
               the
               thing
               typified
               appears
               ;
               but
               representation
               of
               invisible
               things
               cannot
               expire
               on
               that
               account
               ,
               because
               the
               thing
               represented
               as
               invisible
               ,
               cannot
               be
               supposed
               to
               be
               made
               visible
               ,
               and
               so
               to
               evacuate
               the
               use
               of
               the
               Signes
               which
               represents
               them
               to
               us
               .
               Types
               represent
               a
               thing
               which
               is
               at
               present
               invisible
               ;
               but
               under
               the
               Notion
               of
               it
               as
               future
               .
               Symbols
               represent
               a
               thing
               at
               present
               invisible
               ,
               but
               as
               present
               ;
               and
               therefore
               Symbols
               are
               designed
               by
               Gods
               Institution
               for
               a
               perpetuall
               help
               to
               the
               weakness
               of
               our
               Faith.
               And
               therefore
               the
               Lords
               Supper
               is
               appointed
               
                 to
                 set
                 forth
                 the
                 Lords
              
               
               
                 Death
                 ,
                 till
                 he
                 come
              
               :
               whereby
               the
               continuance
               of
               it
               in
               the
               
               Church
               of
               God
               is
               necessarily
               implied
               .
               Now
               then
               ,
               if
               these
               things
               which
               are
               the
               proper
               object
               of
               the
               Ministerial
               Function
               be
               of
               a
               perpetual
               Nature
               ;
               when
               these
               things
               are
               declared
               to
               be
               of
               an
               abiding
               Nature
               ,
               it
               necessarily
               follows
               ,
               that
               that
               Function
               to
               which
               it
               belongs
               to
               administer
               these
               things
               ,
               must
               be
               of
               a
               perpetual
               Nature
               .
            
             
               Especially
               if
               we
               consider
               in
               the
               second
               place
               ,
               that
               Christ
               
               hath
               promised
               to
               be
               with
               them
               continually
               in
               the
               administration
               of
               these
               things
               :
               For
               that
               ,
               notwithstanding
               the
               dust
               lately
               thrown
               upon
               it
               ,
               we
               have
               a
               clear
               place
               ,
               Matth.
               28.
               19.
               
               
                 Go
                 teach
                 and
                 baptize
              
               ,
               &c.
               
               
                 Loe
                 I
                 am
                 with
                 you
                 alwayes
                 to
                 the
                 end
                 of
                 the
                 World.
              
               If
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               did
               not
               signifie
               perpetuity
               ,
               yet
               certainly
               the
               latter
               words
               do
               ;
               for
               how
               could
               Christ
               be
               with
               the
               Apostles
               themselves
               personally
               to
               the
               end
               of
               the
               World
               ?
               It
               must
               be
               therefore
               with
               them
               ,
               and
               all
               that
               succeed
               them
               in
               the
               Office
               of
               Teaching
               and
               Baptizing
               ,
               to
               the
               Worlds
               end
               :
               For
               that
               I
               assert
               to
               be
               the
               meaning
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               I
               insist
               not
               barely
               on
               the
               signification
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               either
               as
               to
               its
               supposed
               Etymology
               ,
               or
               as
               it
               Answers
               the
               Hebrew
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               knowing
               how
               fallible
               the
               Arguments
               drawn
               from
               thence
               are
               ,
               when
               in
               the
               Dispute
               of
               the
               Eternity
               of
               the
               Law
               of
               Moses
               with
               the
               Jewes
               ,
               it
               is
               confessed
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               relates
               onely
               to
               a
               long
               continuance
               of
               Time.
               But
               however
               ,
               I
               suppose
               that
               it
               will
               hardly
               be
               found
               in
               Scripture
               ,
               that
               either
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               doth
               barely
               relate
               to
               the
               time
               of
               Life
               of
               any
               individuall
               persons
               ,
               especially
               ,
               if
               absolutely
               put
               as
               it
               is
               here
               .
               One
               great
               signification
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               New
               Testament
               (
               which
               we
               are
               to
               inquire
               into
               ,
               and
               not
               how
               it
               is
               used
               among
               Greek
               Authours
               )
               is
               that
               wherein
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               taken
               for
               the
               world
               its
               self
               
               which
               Vorstius
               reckons
               among
               the
               Hebraisms
               of
               the
               New
               Test.
               in
               which
               sense
               the
               Jewes
               call
               God
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               great
               persons
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Magnates
                 mundi
              
               in
               which
               Sense
               ,
               in
               the
               New
               Testament
               ,
               the
               Devil
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Ioh.
               12.
               31.
               
               —
               14.
               31.
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               2
               Cor.
               4.
               4.
               
               And
               so
               God
               is
               said
               to
               create
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 worlds
                 ,
                 Heb.
              
               1.
               2.
               
               —
               11.
               3.
               
               If
               we
               take
               it
               in
               this
               Sense
               ,
               Christs
               promise
               must
               of
               necessity
               relate
               to
               the
               dissolution
               of
               the
               Fabrick
               of
               the
               World
               ,
               and
               that
               he
               would
               be
               with
               his
               Servants
               in
               the
               Gospel
               ,
               till
               all
               things
               be
               dissolved
               .
               Against
               this
               it
               is
               pleaded
               ,
               that
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               here
               relates
               to
               the
               destruction
               of
               Ierusalem
               ,
               and
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               implies
               the
               state
               of
               things
               under
               the
               Law
               ,
               which
               would
               continue
               till
               Ierusalem
               were
               destroyed
               ,
               from
               which
               time
               a
               new
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               would
               commence
               .
               But
               to
               this
               I
               answer
               ,
               first
               ;
               I
               absolutely
               deny
               ,
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               doth
               ever
               in
               Scripture
               relate
               to
               the
               destruction
               of
               the
               Jewish
               State.
               This
               will
               be
               best
               made
               out
               by
               a
               particular
               view
               of
               the
               places
               wherein
               this
               Phrase
               occurres
               .
               The
               first
               time
               we
               meet
               with
               this
               phrase
               is
               in
               Matth.
               13.
               where
               we
               have
               it
               thrice
               ,
               ver
               .
               39.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               Now
               can
               any
               be
               so
               senslesse
               ,
               as
               to
               imagine
               that
               the
               Harvest
               wherein
               the
               Tares
               shall
               be
               gathered
               ,
               and
               cast
               into
               unquenchable
               fire
               ,
               when
               the
               Angels
               are
               said
               to
               be
               the
               Reapers
               ,
               and
               to
               gather
               out
               of
               Christs
               Kingdome
               every
               thing
               that
               offends
               ,
               should
               be
               attributed
               to
               the
               destruction
               of
               Ierusalem
               ?
               and
               so
               ver
               .
               40.
               and
               ver
               .
               49.
               where
               the
               same
               phrase
               expresseth
               the
               same
               time
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               where
               the
               Antecedents
               and
               Consequents
               fully
               Declare
               ,
               what
               the
               time
               there
               is
               meant
               ,
               which
               is
               the
               general
               Judgement
               of
               the
               world
               .
               The
               onely
               place
               pleaded
               for
               this
               sense
               ,
               is
               Matthew
               24.
               3.
               where
               the
               Disciples
               inquire
               of
               Christ
               what
               should
               be
               the
               sign
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               where
               granting
               ,
               that
               the
               former
               
                 Christs
                 coming
              
               may
               respect
               his
               coming
               to
               alter
               the
               present
               state
               of
               things
               ,
               according
               to
               the
               Jewes
               apprehension
               of
               the
               Messias
               ;
               yet
               I
               deny
               that
               the
               latter
               doth
               ,
               but
               it
               respects
               the
               generall
               Destruction
               of
               the
               World
               ,
               consequent
               upon
               that
               alteration
               :
               For
               the
               Jewes
               not
               onely
               expected
               an
               alteration
               of
               the
               present
               state
               of
               things
               among
               them
               ,
               but
               a
               consequent
               Destruction
               of
               the
               World
               ,
               after
               the
               coming
               of
               the
               Messias
               ,
               according
               to
               that
               speech
               of
               theirs
               cited
               by
               Doctor
               Lightfoot
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 This
                 World
                 shall
                 be
              
               
               
                 destroyed
                 for
                 a
              
               1000.
               years
               ,
               and
               after
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 there
                 should
                 be
                 the
                 State
                 of
                 Eternity
                 .
              
               So
               that
               the
               Disciples
               ,
               speaking
               in
               the
               Sense
               of
               the
               Jewes
               ,
               doe
               not
               onely
               inquire
               of
               the
               signs
               of
               his
               altering
               the
               present
               state
               of
               things
               among
               them
               ,
               but
               likewise
               of
               the
               Destruction
               of
               the
               whole
               World
               too
               .
               Accordingly
               it
               is
               observable
               ,
               that
               throughout
               that
               Chapter
               ,
               our
               Saviour
               intermixeth
               his
               answers
               to
               these
               2
               Questions
               .
               Sometimes
               speaking
               in
               reference
               to
               the
               Jewish
               State
               ,
               as
               it
               is
               plain
               he
               doth
               ,
               verse
               15
               ,
               16.
               and
               so
               on
               ;
               and
               when
               he
               saith
               ,
               that
               
               
                 this
                 Generation
                 shall
                 not
                 pass
                 ,
                 till
                 all
                 these
                 things
                 be
                 fulfilled
                 ,
              
               ver
               .
               34.
               
               But
               then
               it
               is
               as
               evident
               ,
               that
               some
               places
               must
               relate
               to
               the
               destruction
               of
               the
               World
               ,
               as
               when
               he
               saith
               ,
               
                 Of
                 that
                 day
                 and
                 hour
                 knoweth
                 no
                 Man
                 ,
                 no
                 not
                 the
                 Angels
                 of
                 Heaven
                 ,
                 but
                 the
                 Father
                 onely
                 ,
              
               ver
               .
               36.
               which
               will
               appear
               more
               plainly
               ,
               by
               comparing
               it
               with
               Mark
               13.
               32.
               
               
                 Where
                 the
                 Son
                 is
                 excluded
                 from
                 knowing
                 that
                 hour
                 too
              
               ;
               But
               how
               can
               any
               say
               ,
               that
               the
               Son
               did
               not
               know
               the
               time
               of
               the
               Destruction
               of
               Ierusalem
               ,
               which
               he
               himself
               foretold
               when
               it
               should
               be
               ?
               And
               those
               words
               
                 Heaven
                 and
                 Earth
                 shall
                 pass
                 away
                 ,
              
               ver
               .
               35.
               seem
               to
               be
               our
               Saviours
               Transition
               to
               the
               Answer
               of
               the
               other
               Question
               ,
               about
               the
               final
               destruction
               of
               all
               things
               .
               However
               that
               be
               ,
               as
               we
               see
               no
               reason
               at
               all
               why
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               should
               onely
               respect
               the
               subversion
               of
               the
               Jewish
               State
               :
               But
               supposing
               it
               should
               ,
               yet
               there
               is
               far
               less
               reason
               why
               it
               should
               be
               so
               meant
               ,
               in
               the
               place
               whose
               sense
               we
               are
               inquiring
               into
               .
               For
               if
               by
               Christs
               coming
               to
               destroy
               Ierusalem
               ,
               the
               old
               Sate
               and
               Dispensation
               should
               be
               taken
               away
               ,
               we
               must
               suppose
               a
               new
               state
               ●nder
               the
               messias
               to
               begin
               from
               thence
               .
               And
               how
               Rationall
               doth
               this
               sound
               ,
               that
               Christ
               should
               promise
               his
               peculiar
               Presence
               with
               his
               own
               Apostles
               ,
               whom
               he
               imployed
               in
               erecting
               the
               Gospel
               State
               ,
               onely
               till
               the
               Old
               Jewish
               State
               be
               subverted
               ;
               but
               his
               Promise
               not
               at
               all
               to
               extend
               to
               that
               Time
               ,
               wherein
               the
               State
               of
               the
               Kingdome
               of
               the
               Messias
               should
               be
               set
               up
               in
               stead
               of
               it
               :
               And
               how
               could
               any
               of
               the
               Apostles
               ,
               for
               example
               ,
               Saint
               Iohn
               ,
               who
               survived
               the
               Destruction
               of
               Ierusalem
               ,
               expect
               Christs
               Presence
               with
               him
               ,
               by
               vertue
               of
               this
               Promise
               ,
               if
               it
               extended
               no
               further
               then
               to
               the
               Destruction
               of
               the
               Jewish
               State
               ?
               Besides
               ,
               it
               is
               a
               meer
               groundlesse
               fancy
               ,
               and
               favours
               of
               the
               Jewish
               apprehensions
               of
               the
               State
               of
               the
               Messias
               Kingdome
               ,
               to
               imagine
               that
               the
               Temporall
               State
               of
               Ierusalem
               must
               be
               first
               subverted
               before
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               Dispensation
               of
               things
               was
               at
               an
               end
               .
               For
               the
               Jewish
               State
               and
               Dispensation
               did
               not
               lie
               in
               the
               
                 Iewish
                 Polity
              
               ,
               but
               in
               Obligation
               to
               the
               
                 Law
                 of
                 Moses
              
               ,
               which
               expired
               together
               with
               Christ.
               And
               so
               the
               Gospel-tate
               ,
               which
               is
               called
               the
               
                 Kingdome
                 of
                 Heaven
              
               ,
               and
               the
               Regeneration
               ,
               began
               
               upon
               Christs
               Resurrection
               and
               Ascension
               ,
               when
               he
               was
               solemnly
               (
               as
               it
               were
               )
               inaugurated
               in
               his
               Mediatory
               Kingdome
               .
               And
               presently
               after
               sends
               down
               his
               Vice-Roy
               upon
               the
               day
               of
               
               Pentecost
               ,
               in
               the
               effusion
               of
               the
               Spirit
               upon
               the
               Apostles
               ,
               making
               
               good
               his
               Promise
               of
               the
               Paracle●e
               to
               supply
               his
               absence
               :
               Whereby
               the
               Apostles
               were
               more
               signally
               impowered
               for
               the
               advancing
               of
               the
               Gospel
               state
               .
            
             
               The
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               then
               of
               the
               Gospel
               commenceth
               from
               Christs
               
               Resurrection
               ,
               and
               to
               this
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               I
               am
               very
               inclinable
               to
               think
               that
               our
               Saviour
               hath
               reference
               in
               these
               words
               ,
               when
               he
               saith
               ,
               
                 he
                 will
                 be
                 with
                 his
                 Disciples
                 to
                 the
                 end
                 of
                 that
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               if
               we
               take
               it
               for
               a
               state
               of
               things
               ,
               or
               the
               Gospel-dispensation
               ;
               
                 that
                 is
              
               ,
               as
               long
               as
               the
               Evangelical
               Church
               shall
               continue
               :
               For
               that
               in
               Scripture
               is
               sometime
               called
               The
               World
               to
               come
               ,
               and
               that
               
               Phrase
               among
               the
               Jews
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 world
                 to
                 come
              
               ,
               is
               set
               to
               express
               the
               times
               of
               the
               Messias
               ;
               and
               it
               may
               be
               the
               Apostle
               may
               referr
               to
               this
               ,
               when
               he
               speaks
               of
               Apostales
               tasting
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 that
                 is
              
               ,
               the
               force
               and
               energy
               of
               the
               Gospel
               preached
               ;
               whence
               the
               Kingdom
               of
               God
               is
               said
               to
               be
               not
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 not
                 in
                 word
                 ,
                 but
                 in
                 power
                 ,
              
               which
               is
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               spoken
               of
               by
               the
               Apostle
               elsewhere
               ,
               
               
                 the
                 powerfull
                 demonstration
                 of
                 the
              
               Spirit
               accompanying
               the
               preaching
               of
               the
               Gospel
               .
               When
               Christ
               is
               called
               by
               the
               Prophet
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 everlasting
                 Father
              
               ,
               the
               Septuagint
               renders
               it
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               so
               the
               Vulgar
               ,
               Latin.
               
               
                 Pater
                 futuri
                 saeculi
                 ,
                 the
                 Father
                 of
                 the
                 World
                 to
                 Come
                 :
                 that
                 is
                 ,
                 the
                 Gospel
                 State
                 ,
              
               and
               to
               this
               sense
               Christ
               is
               said
               to
               be
               
               made
               an
               High
               Priest
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               the
               Law
               to
               be
               a
               shadow
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               of
               
                 good
                 things
                 which
                 should
                 be
                 under
                 the
                 new
                 state
                 of
                 the
                 Gospel
                 .
              
               And
               which
               is
               more
               plain
               to
               the
               
               purpose
               ,
               the
               Apostle
               expresseth
               what
               was
               come
               to
               passe
               in
               
               the
               dayes
               of
               the
               Gospel
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 in
                 the
                 Ages
                 to
                 come
              
               ,
               where
               the
               very
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               used
               to
               this
               sense
               .
               And
               
               according
               to
               this
               importance
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               some
               very
               probably
               interpret
               that
               place
               of
               our
               Saviour
               concerning
               the
               sin
               against
               the
               Holy
               Ghost
               ,
               that
               it
               should
               not
               be
               forgiven
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 neither
                 in
                 the
                 present
              
               
               
                 state
                 of
                 the
                 Iewish
                 Church
                 ,
                 wherein
                 there
                 is
                 no
                 sacrifice
                 of
                 expiation
                 for
                 contumacious
                 sinners
                 ,
              
               but
               they
               that
               despised
               Moses
               Law
               dyed
               without
               mercy
               ;
               so
               neither
               shall
               there
               be
               ,
               any
               under
               the
               
                 World
                 to
                 come
              
               ,
               that
               is
               
                 the
                 dispensation
                 of
                 Gospel
                 Grace
              
               ,
               any
               pardon
               
               proclaimed
               to
               any
               such
               sinners
               who
               ●●ample
               under
               foot
               
               the
               blood
               of
               the
               Covenant
               ,
               and
               offer
               despight
               to
               the
               Spirit
               of
               grace
               .
               Thus
               we
               see
               how
               properly
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               may
               agree
               here
               to
               the
               Gospel-State
               ,
               and
               so
               Christs
               promise
               of
               his
               Presence
               doth
               imply
               the
               perpetuity
               of
               that
               Office
               as
               long
               as
               the
               Evangelical
               state
               shall
               remain
               ,
               which
               will
               be
               to
               the
               Worlds
               end
               .
            
             
               The
               third
               thing
               ,
               whereby
               to
               know
               when
               positive
               institutions
               
               are
               unalterable
               ,
               is
               ,
               when
               they
               are
               necessary
               to
               the
               being
               ,
               succession
               ,
               and
               continuance
               of
               the
               Church
               of
               God.
               Now
               this
               yields
               a
               further
               evidence
               of
               the
               perpetuity
               of
               Officers
               in
               the
               Church
               of
               God
               ,
               seeing
               the
               Church
               its
               self
               cannot
               be
               preserved
               without
               the
               Government
               ;
               and
               there
               can
               be
               no
               Government
               without
               some
               to
               Rule
               the
               members
               of
               the
               Church
               of
               God
               ,
               and
               to
               take
               care
               for
               a
               due
               administration
               of
               Church-priviledges
               ,
               and
               to
               inflict
               censures
               upon
               offenders
               ,
               which
               is
               the
               power
               they
               are
               invested
               in
               by
               the
               same
               authority
               which
               was
               the
               ground
               of
               their
               institution
               at
               first
               .
               It
               is
               not
               conceivable
               how
               any
               Society
               ,
               as
               the
               Church
               is
               ,
               can
               be
               preserved
               without
               the
               continuance
               of
               Church-Officers
               among
               them
               .
               As
               long
               as
               the
               Body
               of
               Christ
               must
               be
               edified
               ,
               there
               must
               be
               some
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 fitted
                 for
                 the
                 work
                 of
                 the
                 Ministry
                 ,
              
               which
               is
               appointed
               in
               order
               to
               that
               end
               ;
               For
               that
               I
               suppose
               is
               the
               Apostles
               meaning
               in
               Ephes.
               4.
               12.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               following
               the
               
                 Complutensian
                 copy
              
               ,
               leaving
               out
               the
               comma
               between
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               makes
               as
               though
               it
               were
               a
               distinct
               thing
               from
               the
               former
               ;
               whereas
               the
               Original
               carryes
               the
               sense
               on
               ;
               for
               otherwise
               it
               should
               have
               been
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               and
               those
               who
               follow
               the
               ordinary
               reading
               ,
               are
               much
               at
               a
               loss
               how
               to
               explain
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               coming
               in
               so
               in
               the
               midst
               without
               dependance
               upon
               the
               former
               .
               Therefore
               the
               
                 vulg
                 .
                 Latin
              
               best
               renders
               it
               ,
               
                 ad
                 consummationem
                 sanctorum
                 ad
                 opus
                 ministerii
                 ;
                 for
                 the
                 compleating
                 of
                 the
                 Saints
                 for
                 the
                 work
                 of
                 the
                 ministry
                 ,
                 in
                 order
                 to
                 the
                 building
                 up
                 of
                 the
                 body
                 of
                 Christ
              
               ;
               and
               to
               this
               purpose
               Musculus
               informs
               us
               ,
               the
               
                 German
                 version
              
               renders
               it
               .
               And
               so
               we
               understand
               the
               enumeration
               in
               the
               verse
               before
               of
               
                 Apostles
                 ,
                 Prophets
                 ,
                 Evangelists
              
               ,
               
               Pastors
               and
               Teachers
               ,
               not
               for
               the
               persons
               themselves
               ,
               but
               for
               the
               gifts
               of
               those
               persons
               ,
               
                 the
                 office
                 of
                 Apostles
                 ,
                 Evangelists
                 ,
              
               
               
                 Pastors
                 ,
                 &c.
              
               which
               is
               most
               suitable
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               
                 eighth
                 verse
                 .
                 He
                 gave
                 gifts
                 to
                 men
              
               ;
               now
               these
               gifts
               ,
               saith
               he
               ,
               Christ
               gave
               to
               men
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 for
                 the
                 fitting
                 the
                 Saints
                 for
                 the
                 work
                 of
                 the
                 Ministry
                 .
              
               Not
               as
               a
               late
               
                 Democratical
                 Writer
              
               would
               perswade
               us
               ,
               as
               though
               all
               the
               Saints
               were
               thereby
               fitted
               for
               this
               Work
               of
               the
               Ministry
               ;
               (
               for
               that
               the
               Apostle
               excludes
               by
               the
               former
               enumeration
               )
               ;
               for
               ,
               are
               all
               the
               Saints
               fitted
               for
               Apostles
               ?
               are
               all
               Prophets
               ,
               are
               all
               Evangelists
               ,
               are
               all
               Pastors
               and
               Teachers
               ?
               as
               the
               Apostle
               
               himself
               elsewhere
               argues
               .
               And
               in
               the
               8
               v.
               of
               that
               chapter
               ,
               he
               particularly
               mentions
               the
               several
               gifts
               qualifying
               men
               for
               several
               usefull
               employments
               in
               the
               Church
               of
               God
               ,
               the
               Spirit
               dividing
               to
               every
               man
               severally
               as
               he
               will.
               Therefore
               it
               cannot
               be
               that
               all
               the
               Saints
               are
               hereby
               fitted
               for
               this
               Work
               ;
               but
               God
               hath
               scattered
               these
               gifts
               among
               the
               Saints
               ,
               that
               those
               who
               have
               them
               might
               be
               fitted
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               because
               God
               would
               not
               leave
               his
               Church
               without
               persons
               qualified
               for
               the
               service
               of
               himself
               in
               the
               work
               of
               the
               Ministry
               ,
               in
               order
               to
               the
               building
               up
               of
               the
               Body
               of
               Christ.
               And
               by
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               here
               may
               be
               meant
               no
               other
               then
               those
               he
               speaks
               of
               in
               the
               chapter
               before
               ,
               when
               he
               speaks
               of
               the
               Revelation
               made
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               to
               his
               holy
               Apostles
               and
               Prophets
               ,
               and
               so
               God
               gave
               these
               gifts
               for
               the
               fiitting
               the
               holy
               Apostles
               ,
               &c.
               for
               the
               work
               of
               the
               Ministry
               .
               It
               cannot
               be
               meant
               of
               all
               ,
               so
               as
               to
               destroy
               a
               peculiar
               function
               of
               the
               Ministry
               ;
               for
               
                 Gods
                 very
                 giving
                 these
                 gifts
                 to
                 some
                 and
                 not
                 to
                 others
                 ,
              
               is
               an
               evidence
               that
               the
               function
               is
               peculiar
               .
               For
               else
               had
               the
               gifts
               been
               common
               to
               all
               ,
               every
               Saint
               had
               been
               an
               Apostle
               ,
               every
               believer
               a
               Pastor
               ,
               and
               Teacher
               ,
               and
               then
               where
               had
               the
               People
               been
               that
               must
               have
               been
               ruled
               and
               governed
               ?
               So
               that
               this
               very
               place
               doth
               strongly
               assert
               both
               the
               peculiarity
               of
               the
               Function
               ,
               from
               the
               peculiarity
               of
               gifts
               in
               order
               to
               fitting
               men
               for
               it
               ;
               and
               the
               perpetuity
               of
               the
               Function
               from
               the
               end
               of
               it
               ,
               the
               building
               up
               of
               the
               Body
               of
               Christ.
               Thus
               I
               have
               now
               asserted
               the
               
                 perpetual
                 divine
                 Right
                 of
                 a
                 Gospel-Ministry
                 ,
              
               not
               only
               for
               teaching
               the
               Word
               ,
               but
               administration
               of
               Ordinances
               ,
               and
               governing
               the
               Church
               as
               a
               Society
               :
               which
               work
               belongs
               to
               none
               but
               such
               as
               are
               appointed
               for
               it
               ,
               who
               are
               the
               same
               with
               the
               dispencers
               of
               the
               Word
               ,
               as
               appears
               from
               the
               titles
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               Governours
               ,
               Rulers
               ,
               Pastors
               ,
               all
               which
               necessarily
               imply
               a
               
               Governing
               power
               ,
               which
               having
               been
               largely
               proved
               by
               others
               ,
               and
               yeelded
               by
               me
               ,
               I
               pass
               over
               .
            
          
           
             
               CHAP.
               III.
               
            
             
               
                 The
                 Question
                 fully
                 stated
                 .
                 Not
                 what
                 form
                 of
                 Government
                 comes
                 the
                 nearest
                 to
                 the
                 Primitive
                 practice
                 ,
                 but
                 whether
                 any
                 be
                 absolutely
                 determined
                 .
                 Several
                 things
                 propounded
                 for
                 resolving
                 the
                 Question
                 .
                 What
                 the
                 form
                 of
                 Church-Government
                 was
                 under
                 the
                 Law.
                 How
                 far
                 Christians
                 are
                 bound
                 to
                 observe
                 that
                 .
                 Neither
                 the
                 necessity
                 of
                 superiority
                 ,
                 nor
                 the
                 unlawfulnesse
                 can
                 be
                 proved
                 thence
                 .
              
            
             
               ANd
               now
               I
               come
               to
               the
               main
               Subject
               of
               the
               present
               Controversie
               ,
               
               which
               is
               acknowledging
               a
               form
               of
               Government
               necessary
               ,
               and
               the
               Governours
               of
               the
               Church
               perpetuall
               ;
               Whether
               the
               particular
               form
               whereby
               the
               Church
               must
               be
               governed
               ,
               be
               determined
               by
               any
               positive
               Law
               of
               God
               ,
               which
               unalterably
               binds
               all
               Christians
               to
               the
               observation
               of
               it
               .
               By
               Church
               here
               ,
               I
               mean
               not
               a
               particular
               Congregation
               ,
               but
               such
               a
               Society
               which
               comprehends
               in
               it
               many
               of
               these
               lesser
               Congregations
               united
               together
               in
               one
               body
               under
               a
               form
               of
               Government
               .
               The
               forms
               of
               Government
               in
               controversie
               ,
               the
               Question
               being
               thus
               stated
               ,
               are
               only
               these
               two
               ▪
               the
               particular
               officers
               of
               several
               Churches
               ,
               acting
               in
               an
               equality
               of
               Power
               ,
               which
               are
               commonly
               called
               
                 a
                 Colledge
                 of
                 Presbyters
              
               ;
               or
               a
               Superiour
               Order
               above
               the
               standing
               Ministry
               ,
               having
               the
               Power
               of
               Jurisdiction
               and
               Ordination
               belonging
               to
               it
               by
               vertue
               of
               a
               Divine
               Institution
               .
               Which
               order
               is
               by
               an
               Antonomasia
               called
               Episcopacy
               .
               The
               Question
               now
               ,
               is
               not
               ,
               which
               of
               these
               two
               doth
               come
               the
               nearest
               to
               
                 Apostolical
                 practice
              
               ,
               and
               the
               first
               Institution
               ,
               which
               hath
               hitherto
               been
               the
               controversie
               so
               hotly
               debated
               among
               us
               ;
               but
               whether
               either
               of
               these
               two
               forms
               be
               so
               setled
               by
               a
               
                 jus
                 divinum
                 ,
                 that
                 is
              
               ,
               be
               so
               determined
               by
               a
               positive
               Law
               of
               God
               ,
               that
               all
               the
               Churches
               of
               Christ
               are
               bound
               to
               observe
               that
               one
               form
               so
               determined
               ,
               without
               variation
               from
               it
               :
               or
               whether
               Christ
               hath
               not
               in
               setling
               of
               his
               Church
               
               (
               provided
               there
               be
               some
               form
               of
               Government
               ,
               and
               a
               setled
               Ministry
               for
               the
               exercise
               of
               it
               ,
               )
               left
               it
               to
               the
               prudence
               of
               every
               particular
               Church
               ,
               consisting
               of
               many
               Congregations
               ,
               to
               agree
               upon
               its
               own
               form
               which
               it
               judgdeth
               most
               conducing
               to
               the
               end
               of
               Government
               in
               that
               particular
               Church
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Here
               now
               we
               fix
               our selves
               ,
               and
               the
               first
               thing
               we
               do
               ,
               is
               to
               agree
               upon
               our
               wayes
               of
               resolution
               of
               this
               Question
               ,
               whereby
               to
               come
               to
               an
               end
               of
               this
               debate
               .
               And
               the
               most
               probable
               way
               to
               come
               to
               an
               issue
               in
               it
               ,
               is
               ,
               to
               go
               through
               all
               the
               wayes
               whereon
               men
               do
               fix
               an
               unalterable
               divine
               Right
               ,
               and
               to
               see
               whether
               any
               of
               these
               do
               evince
               a
               divine
               Right
               setled
               upon
               a
               positive
               Law
               or
               no
               ,
               for
               one
               of
               these
               forms
               .
               The
               pleas
               then
               for
               such
               a
               divine
               Right
               are
               these
               :
               Either
               some
               formal
               Law
               standing
               in
               force
               under
               the
               Gospel
               ,
               or
               some
               plain
               Institution
               of
               a
               New
               Law
               by
               Christ
               in
               forming
               his
               Church
               ,
               or
               the
               obligatory
               nature
               of
               Apostolical
               practice
               ,
               or
               the
               general
               sense
               of
               the
               Primitive
               Church
               ,
               to
               which
               we
               shall
               add
               by
               way
               of
               Appendix
               ,
               the
               Judgement
               of
               the
               chief
               Divines
               and
               Churches
               since
               the
               Reformation
               ;
               if
               we
               go
               happily
               through
               these
               ,
               we
               may
               content
               our selves
               with
               having
               obtained
               the
               thing
               we
               aim
               at
               .
            
             
               The
               first
               inquiry
               then
               is
               ,
               Whether
               any
               formal
               Law
               of
               God
               
               concerning
               a
               form
               of
               government
               for
               his
               Church
               ,
               either
               by
               persons
               acting
               in
               an
               equality
               of
               Power
               ,
               or
               subordination
               of
               one
               Order
               to
               another
               ,
               under
               the
               Gospel
               ,
               doth
               remain
               in
               force
               or
               no
               ,
               binding
               Christians
               to
               the
               observing
               of
               it
               .
               The
               Reason
               why
               I
               begin
               with
               this
               ,
               is
               ,
               because
               I
               observe
               the
               Disputants
               on
               both
               sides
               make
               use
               of
               the
               Pattern
               under
               the
               Law
               to
               establish
               their
               form
               by
               .
               *
               Those
               who
               are
               for
               Superiority
               of
               one
               Order
               above
               another
               in
               the
               government
               of
               the
               Church
               ,
               derive
               commonly
               their
               first
               argument
               from
               the
               Pattern
               under
               the
               Law.
               *
               Those
               who
               are
               for
               an
               equality
               of
               Power
               in
               the
               persons
               acting
               in
               government
               ,
               yet
               being
               for
               a
               subordination
               of
               Courts
               ,
               they
               bring
               their
               first
               argument
               for
               that
               ,
               from
               the
               Jewish
               Pattern
               .
               So
               that
               these
               latter
               are
               bound
               by
               their
               own
               argument
               ,
               though
               used
               in
               another
               case
               ,
               to
               be
               ruled
               in
               this
               Controversie
               by
               the
               Jewish
               Pattern
               .
               For
               why
               should
               it
               be
               more
               obligatory
               as
               to
               subordination
               of
               Courts
               ,
               then
               as
               to
               the
               superiority
               of
               Orders
               ?
               If
               it
               holds
               in
               one
               case
               :
               
               it
               must
               in
               the
               other
               .
               And
               if
               there
               be
               such
               a
               Law
               for
               Superiority
               standing
               unrepealed
               ,
               there
               needs
               no
               New
               Law
               to
               inforce
               it
               under
               the
               Gospel
               .
               We
               shall
               therefore
               first
               enquire
               what
               foundation
               there
               is
               for
               either
               form
               in
               that
               Pattern
               ,
               and
               how
               far
               the
               argument
               drawn
               from
               thence
               is
               obligatory
               to
               us
               now
               .
               For
               the
               practice
               then
               in
               the
               Jewish
               Church
               ,
               That
               there
               was
               no
               universal
               equality
               in
               the
               Tribe
               of
               Levi
               which
               God
               singled
               out
               from
               the
               rest
               for
               his
               own
               service
               ,
               is
               obvious
               in
               Scripture
               .
               For
               there
               we
               find
               Priests
               above
               the
               Levites
               ;
               the
               family
               of
               Aaron
               being
               chosen
               out
               from
               the
               other
               families
               of
               Cohath
               (
               one
               of
               the
               three
               sons
               of
               Levi
               )
               to
               be
               employed
               in
               a
               nearer
               attendance
               upon
               Gods
               Service
               then
               any
               of
               the
               other
               families
               .
               And
               it
               must
               be
               acknowledged
               ,
               that
               among
               both
               Priests
               and
               Levites
               there
               was
               a
               Superiority
               ;
               For
               God
               placed
               Eleazar
               over
               the
               Priests
               ,
               
               Elizaphan
               over
               the
               
                 Cohathites
                 ,
                 Eliasaph
              
               over
               the
               
                 Gershonites
                 ;
                 Zuriel
              
               over
               the
               Merarites
               ,
               and
               these
               are
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 Rulers
                 over
                 their
                 several
                 families
              
               ;
               for
               it
               is
               said
               of
               every
               one
               of
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 he
                 was
                 Ruler
                 over
                 the
                 house
                 of
                 his
                 Father
                 .
              
               Neither
               were
               these
               equal
               ;
               for
               over
               
               Eliasaph
               and
               Zuriel
               God
               placed
               Ithamar
               ,
               over
               Elisaphan
               and
               his
               own
               family
               God
               set
               Eleazar
               ,
               who
               by
               reason
               of
               his
               authority
               over
               all
               the
               rest
               ,
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 Ruler
                 of
                 the
                 Rulers
                 of
                 Levi
                 ,
              
               and
               besides
               these
               there
               were
               under
               these
               Rulers
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 chief
                 Fathers
                 of
                 the
                 several
                 distinct
                 families
                 ,
              
               as
               they
               are
               called
               Exodus
               6.
               25.
               
               Thus
               we
               briefly
               see
               the
               subordination
               that
               there
               was
               in
               the
               Tribe
               of
               Levi
               ;
               the
               Levites
               first
               ,
               over
               them
               the
               
                 heads
                 of
                 the
                 Families
              
               ,
               over
               them
               the
               Rulers
               ,
               or
               the
               chief
               of
               the
               heads
               ,
               over
               them
               Ithamar
               ,
               over
               both
               Priests
               and
               
                 Levites
                 ,
                 Eleazar
              
               ;
               Over
               all
               ,
               Aaron
               the
               
                 High
                 Priest.
              
               
            
             
               There
               being
               then
               so
               manifest
               an
               inequality
               among
               them
               ,
               
               proceed
               we
               to
               shew
               how
               obligatory
               this
               is
               under
               the
               Gospel
               .
               For
               that
               end
               it
               will
               be
               necessary
               to
               consider
               ,
               whether
               this
               imparity
               and
               Superiority
               were
               peculiarly
               appointed
               by
               God
               for
               the
               Ecclesiastical
               government
               of
               the
               Tribe
               of
               Levi
               ,
               as
               it
               consisted
               of
               persons
               to
               be
               employed
               in
               the
               service
               of
               God
               ,
               or
               it
               was
               only
               such
               an
               inequality
               and
               Superiority
               as
               was
               in
               any
               other
               Tribe
               .
               If
               only
               common
               with
               other
               Tribes
               ,
               
               nothing
               can
               be
               inferred
               from
               thence
               peculiar
               to
               Ecclesiasticall
               government
               under
               the
               Gospel
               ,
               any
               more
               then
               from
               the
               government
               of
               other
               Tribes
               to
               the
               same
               kind
               of
               government
               in
               all
               civil
               States
               .
               We
               must
               then
               take
               notice
               that
               Levi
               was
               a
               particular
               distinct
               Tribe
               of
               it self
               ,
               and
               so
               not
               in
               subordination
               to
               any
               other
               Tribe
               ;
               for
               they
               had
               
                 the
                 heads
                 of
                 their
                 Fathers
                 as
                 well
                 as
                 others
                 ,
                 Exodus
              
               6.
               25.
               and
               although
               when
               they
               were
               setled
               in
               Canaan
               ,
               their
               habitations
               were
               intermixt
               with
               other
               Tribes
               in
               their
               
                 forty
                 eight
              
               Cities
               ,
               yet
               they
               were
               not
               under
               the
               government
               of
               those
               Tribes
               among
               whom
               they
               lived
               ,
               but
               preserved
               their
               authority
               and
               government
               intire
               among
               themselves
               .
               And
               therefore
               it
               was
               necessary
               there
               should
               be
               the
               same
               form
               of
               government
               among
               them
               ,
               which
               there
               was
               among
               the
               rest
               .
               The
               whole
               body
               of
               the
               Nation
               then
               was
               divided
               into
               
                 thirteen
                 Tribes
              
               ;
               these
               Tribes
               into
               their
               
                 several
                 families
              
               ;
               some
               say
               seventy
               ,
               which
               they
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               these
               Families
               were
               divided
               into
               so
               many
               Housholds
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               their
               Housholds
               into
               persons
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               over
               the
               several
               persons
               were
               the
               several
               Masters
               of
               Families
               ;
               over
               the
               several
               Housholds
               were
               the
               Captains
               of
               1000
               and
               100
               ,
               50
               —
               10.
               
               Over
               the
               Families
               ,
               I
               suppose
               ,
               were
               the
               heads
               of
               the
               Fathers
               .
               And
               over
               the
               thirteen
               Tribes
               were
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 chief
                 Fathers
                 of
                 the
                 Tribes
                 of
                 the
                 Children
                 of
                 Israel
                 ,
                 Numb
                 .
              
               32.
               28.
               and
               we
               have
               the
               names
               of
               them
               set
               down
               ,
               Numb
               .
               34.
               17
               ,
               &c.
               So
               that
               hitherto
               ,
               we
               find
               nothing
               peculiar
               to
               this
               Tribe
               ,
               nor
               proper
               to
               it
               as
               employed
               in
               the
               service
               of
               God.
               For
               their
               several
               Families
               had
               their
               several
               Heads
               ,
               and
               Eleazar
               over
               them
               as
               chief
               of
               the
               Tribe
               .
               And
               so
               we
               find
               throughout
               Numbers
               2.
               all
               the
               Heads
               of
               the
               several
               Tribes
               are
               named
               and
               appointed
               by
               God
               as
               Eleazar
               was
               .
            
             
               The
               only
               things
               then
               which
               seem
               proper
               to
               this
               Tribe
               ,
               were
               
               the
               superiority
               of
               the
               Priests
               over
               the
               Levites
               in
               the
               service
               of
               God
               ,
               and
               the
               supereminent
               power
               of
               the
               High
               Priest
               ,
               as
               the
               type
               of
               Christ.
               So
               that
               nothing
               can
               be
               inferred
               from
               the
               order
               under
               the
               Law
               to
               that
               under
               the
               Gospel
               ,
               but
               from
               one
               of
               these
               two
               .
               And
               from
               the
               first
               there
               can
               be
               nothing
               deduced
               but
               this
               ,
               that
               as
               there
               was
               a
               superiority
               of
               Officers
               under
               the
               Law
               ,
               so
               likewise
               should
               there
               be
               under
               the
               Gospel
               ;
               which
               is
               granted
               by
               all
               in
               the
               superiority
               of
               Priests
               over
               Deacons
               ,
               
               to
               whom
               these
               two
               answer
               in
               the
               Church
               of
               God
               ,
               in
               the
               judgement
               of
               those
               who
               contend
               for
               a
               higher
               order
               by
               divine
               Institution
               above
               Presbyters
               .
               And
               withall
               we
               must
               consider
               ,
               that
               there
               was
               under
               that
               order
               no
               power
               of
               jurisdiction
               invested
               in
               the
               Priests
               over
               the
               Levites
               ,
               but
               that
               was
               in
               the
               heads
               of
               the
               Families
               ;
               and
               ordination
               there
               could
               not
               be
               ,
               because
               their
               office
               descended
               by
               succession
               in
               their
               several
               Families
               .
               Those
               who
               would
               argue
               from
               Aarons
               power
               ,
               must
               either
               bring
               too
               little
               ,
               or
               too
               much
               from
               thence
               ;
               
                 Too
                 little
              
               ,
               if
               we
               consider
               his
               office
               was
               typical
               and
               ceremonial
               ,
               and
               as
               High
               Priest
               had
               more
               immediate
               respect
               to
               God
               then
               men
               ,
               Heb.
               5.
               1.
               and
               therefore
               Eleazar
               was
               appointed
               over
               the
               several
               Families
               during
               Aarons
               life-time
               ;
               and
               under
               Eleazar
               ,
               his
               son
               
                 Phinehas
                 .
                 Too
                 much
              
               ,
               If
               a
               necessity
               be
               urged
               for
               the
               continuance
               of
               the
               same
               authority
               in
               the
               Church
               of
               God
               ;
               which
               is
               the
               argument
               of
               the
               Papists
               ,
               deriving
               the
               Popes
               Supremacy
               from
               thence
               .
               Which
               was
               acutely
               done
               by
               Pope
               
                 Innocentius
                 the
                 third
              
               ,
               the
               Father
               of
               the
               
                 Lateran
                 Council
              
               ,
               who
               proved
               ,
               that
               the
               Pope
               may
               exercise
               temporall
               jurisdiction
               from
               that
               place
               in
               Deuteronomy
               17.
               8.
               and
               that
               by
               this
               reason
               ,
               because
               
                 Deuteronomy
                 did
                 imply
                 the
                 second
                 Law
                 ,
                 and
                 therefore
                 what
                 was
              
               there
               written
               ,
               
                 in
                 Novo
                 Testamento
                 debet
                 observari
              
               ,
               must
               be
               observed
               under
               the
               Gospel
               ,
               which
               according
               to
               them
               is
               a
               new
               Law.
               
            
             
               All
               that
               can
               be
               inferred
               then
               from
               the
               Jewish
               pattern
               ,
               
               cannot
               amount
               to
               any
               obligation
               upon
               Christians
               ,
               it
               being
               at
               the
               best
               but
               a
               judicial
               Law
               ,
               and
               therefore
               binds
               us
               not
               up
               as
               a
               positive
               Law
               ;
               but
               only
               declares
               the
               equity
               of
               the
               thing
               in
               use
               then
               .
               I
               conclude
               then
               ,
               That
               the
               Jewish
               pattern
               is
               no
               standing
               Law
               for
               Church-Government
               now
               ,
               either
               in
               its
               common
               or
               peculiar
               form
               of
               Government
               ;
               but
               because
               there
               was
               some
               superiority
               of
               order
               then
               ,
               and
               subordination
               of
               some
               persons
               to
               others
               under
               that
               government
               ,
               that
               such
               a
               superiority
               and
               subordination
               is
               no
               wayes
               unlawfull
               under
               the
               Gospel
               ;
               for
               that
               would
               destroy
               the
               equity
               of
               the
               Law.
               And
               though
               the
               form
               of
               Government
               was
               the
               same
               with
               that
               of
               other
               Tribes
               ,
               yet
               we
               see
               God
               did
               not
               bind
               them
               to
               an
               equality
               ,
               because
               they
               were
               for
               his
               immediate
               service
               ,
               but
               continued
               the
               same
               way
               as
               in
               other
               Tribes
               ;
               thence
               I
               inferr
               ,
               
               that
               as
               there
               is
               no
               necessary
               obligation
               upon
               Christians
               to
               continue
               that
               form
               under
               the
               Jews
               ,
               because
               their
               Laws
               do
               not
               bind
               us
               now
               ;
               so
               neither
               is
               there
               any
               repugnancy
               to
               this
               Law
               in
               such
               a
               subordination
               ,
               but
               it
               is
               very
               agreeable
               with
               the
               equity
               of
               it
               ,
               it
               being
               instituted
               for
               peace
               and
               order
               ,
               and
               therefore
               ought
               not
               to
               be
               condemned
               for
               Antichristian
               .
               The
               Jewish
               pattern
               then
               of
               Government
               ,
               neither
               makes
               equality
               unlawfull
               ,
               because
               their
               Laws
               do
               not
               oblige
               now
               ;
               nor
               doth
               it
               make
               superiority
               unlawfull
               ,
               because
               it
               was
               practised
               then
               .
               So
               that
               notwithstanding
               the
               Jewish
               pattern
               ,
               the
               Church
               of
               Christ
               is
               left
               to
               its
               own
               liberty
               for
               the
               choyce
               of
               its
               form
               of
               Government
               ,
               whether
               by
               an
               equality
               of
               power
               in
               some
               persons
               ,
               or
               superiority
               and
               subordination
               of
               one
               order
               to
               another
               .
            
          
           
             
               CHAP.
               IV.
               
            
             
               
                 Whether
                 Christ
                 hath
                 determined
                 the
                 form
                 of
                 Government
                 by
                 any
                 positive
                 Laws
                 .
                 Arguments
                 of
                 the
                 necessity
                 why
                 Christ
                 must
                 determine
                 it
                 ,
                 largely
                 answered
                 ;
                 as
                 First
                 ,
                 Christs
                 faithfulness
                 compared
                 with
                 Moses
                 ,
                 answered
                 ,
                 and
                 retorted
                 ;
                 and
                 proved
                 ,
                 that
                 Christ
                 did
                 not
                 institute
                 any
                 form
                 of
                 Church
                 Government
                 ,
                 because
                 no
                 such
                 Law
                 for
                 it
                 as
                 Moses
                 gave
                 ;
                 and
                 we
                 have
                 nothing
                 but
                 general
                 Rules
                 ,
                 which
                 are
                 applyable
                 to
                 several
                 forms
                 of
                 Government
                 .
                 The
                 office
                 of
                 Timothy
                 and
                 Titus
                 ,
                 what
                 it
                 proves
                 in
                 order
                 to
                 this
                 question
                 :
                 the
                 lawfulnesse
                 of
                 Episcopacy
                 shewn
                 thence
                 ,
                 but
                 not
                 the
                 necessity
                 .
                 A
                 particular
                 form
                 ,
                 how
                 far
                 necessary
                 ,
                 as
                 Christ
                 was
                 the
                 Governour
                 of
                 his
                 Church
                 ;
                 the
                 similitudes
                 the
                 Church
                 is
                 set
                 out
                 by
                 ,
                 prove
                 not
                 the
                 thing
                 in
                 question
                 .
                 Nor
                 the
                 difference
                 of
                 Civil
                 and
                 Church
                 Government
                 ;
                 nor
                 Christ
                 setting
                 Officers
                 in
                 his
                 Church
                 ;
                 nor
                 the
                 inconvenience
                 of
                 the
                 Churches
                 power
                 in
                 appointing
                 new
                 Officers
                 .
                 Every
                 Minister
                 hath
                 a
                 power
                 respecting
                 the
                 Church
                 in
                 common
                 ,
                 which
                 the
                 Church
                 may
                 restrain
                 .
                 Episco●acy
                 thence
                 proved
                 lawfull
                 ,
                 the
                 argument
                 from
                 the
                 Scriptures
                 perfection
                 answered
                 .
              
            
             
               VVE
               come
               then
               from
               the
               Type
               to
               the
               Antitype
               ,
               from
               
               the
               
                 Rod
                 of
                 Aaron
              
               to
               the
               
                 Root
                 of
                 Iess●
                 ▪
                 from
                 the
                 Pattern
              
               
               of
               the
               Jewish
               Church
               ,
               to
               the
               Founder
               of
               the
               Christian
               :
               To
               see
               whether
               our
               Lord
               &
               Saviour
               hath
               determined
               this
               controversie
               ,
               or
               any
               one
               form
               of
               government
               for
               his
               Church
               ,
               by
               any
               universally
               binding
               act
               or
               Law
               of
               his
               .
               And
               here
               it
               is
               pleaded
               more
               hotly
               by
               many
               that
               
                 Christ
                 must
                 do
                 it
              
               ,
               than
               
                 that
                 he
                 hath
                 done
                 it
              
               .
               And
               therefore
               I
               shall
               first
               examine
               the
               pretences
               of
               the
               necessity
               of
               Christs
               determining
               the
               particular
               form
               ;
               and
               then
               the
               arguments
               that
               are
               brought
               that
               he
               hath
               done
               it
               .
               The
               main
               pleas
               that
               there
               must
               be
               a
               perfect
               form
               of
               Church-government
               laid
               down
               by
               Christ
               for
               the
               Church
               of
               God
               ,
               are
               
                 from
                 the
                 comparison
                 of
                 Christ
                 with
              
               Moses
               ,
               
                 from
                 the
                 equal
                 necessity
                 of
                 forms
                 of
                 Government
                 now
                 which
                 there
                 is
                 for
                 other
              
               
               
                 Societies
                 ,
                 from
                 the
                 perfection
                 and
                 sufficiency
                 of
                 the
                 Scriptures
              
               ;
               all
               other
               arguments
               are
               reducible
               to
               these
               three
               Heads
               .
               Of
               these
               in
               their
               order
               .
            
             
               First
               ,
               
                 From
                 the
                 comparison
                 of
                 Christ
                 with
              
               Moses
               ,
               they
               argue
               
               thus
               :
               If
               
                 Moses
                 was
                 faithfull
                 in
                 his
                 house
                 as
                 a
                 servant
                 ,
                 much
                 more
                 Christ
                 as
                 a
                 Son
                 ;
                 now
              
               Moses
               
                 appointed
                 a
                 particular
                 form
                 of
                 Government
                 for
                 the
                 Church
                 under
                 the
                 old
                 Testament
                 ;
                 therefore
                 Christ
                 did
                 certainly
                 lay
                 down
                 a
                 form
                 of
                 Church
                 Government
                 for
                 the
                 New
                 Testament
                 .
              
            
             
               To
               this
               I
               answer
               :
               first
               ,
               Faithfulnesse
               implyes
               the
               discharge
               
               of
               a
               trust
               reposed
               in
               one
               by
               another
               :
               so
               that
               it
               is
               said
               vers
               .
               2.
               
                 he
                 was
                 faithful
                 to
                 him
                 that
                 appointed
                 him
                 :
              
               Christs
               faithfulnesse
               then
               lay
               in
               discharging
               the
               Work
               which
               his
               Father
               laid
               upon
               him
               ,
               which
               was
               the
               Work
               of
               mediation
               between
               God
               and
               us
               ;
               and
               therefore
               the
               comparison
               is
               here
               Instituted
               between
               Moses
               as
               typical
               Mediator
               ,
               and
               Christ
               as
               the
               true
               Mediator
               ;
               that
               as
               Moses
               was
               faithfull
               in
               his
               Work
               ,
               so
               was
               Christ
               in
               his
               .
               Now
               Moses
               his
               faithfulnesse
               lay
               in
               keeping
               close
               to
               the
               Pattern
               received
               in
               the
               Mount
               ,
               that
               is
               ,
               observing
               the
               commands
               of
               God
               ;
               Now
               therefore
               if
               Christs
               being
               faithfull
               in
               his
               office
               ,
               doth
               imply
               the
               setling
               any
               one
               form
               of
               Goverment
               in
               the
               Church
               ,
               it
               must
               be
               made
               appear
               that
               the
               serling
               of
               this
               form
               was
               part
               of
               Christs
               Mediatory
               Work
               ,
               and
               that
               which
               the
               Father
               commanded
               him
               to
               do
               as
               Mediator
               ▪
               and
               that
               Christ
               received
               such
               a
               form
               from
               the
               Father
               for
               the
               Christian
               Church
               ,
               as
               Moses
               did
               for
               the
               Jewish
               .
               To
               this
               it
               is
               said
               ,
               That
               the
               
                 Government
                 is
                 laid
                 upon
                 Christs
                 shoulders
                 ,
                 and
                 all
              
               
               
                 power
                 in
                 his
                 hands
              
               ;
               and
               therefore
               it
               belongs
               to
               him
               as
               Mediatour
               .
               
               Christ
               I
               grant
               is
               the
               King
               of
               the
               Church
               ,
               and
               doth
               govern
               it
               outwardly
               by
               his
               Laws
               ,
               and
               inwardly
               by
               the
               conduct
               of
               his
               Spirit
               :
               but
               shall
               we
               say
               ,
               that
               therefore
               any
               one
               form
               of
               Government
               is
               necessary
               ,
               which
               is
               neither
               contained
               in
               his
               Laws
               ,
               nor
               dictated
               by
               his
               Spirit
               ?
               the
               main
               original
               of
               mistakes
               here
               ,
               is
               ,
               the
               confounding
               the
               external
               and
               internal
               Government
               of
               the
               Church
               of
               Christ
               ,
               and
               thence
               whensoever
               men
               read
               of
               Christs
               power
               ,
               authority
               and
               government
               ,
               they
               fancy
               it
               refers
               to
               the
               outward
               Government
               of
               the
               Church
               of
               God
               ,
               which
               is
               intended
               of
               his
               internal
               Mediatory
               power
               over
               the
               hearts
               and
               consciences
               of
               men
               .
               But
               withall
               I
               acknowledge
               ,
               that
               Christ
               for
               the
               better
               government
               of
               his
               Church
               and
               people
               ,
               hath
               appointed
               Officers
               in
               his
               Church
               ,
               invested
               them
               by
               vertue
               of
               his
               own
               power
               with
               an
               authority
               to
               preach
               and
               baptize
               ,
               and
               administer
               all
               Gospel-Ordinances
               in
               his
               own
               Name
               ,
               
               
                 that
                 is
                 ,
                 by
                 his
                 authority
                 ,
              
               for
               it
               is
               clearly
               made
               known
               to
               us
               in
               the
               Word
               of
               God
               ,
               that
               Christ
               hath
               appointed
               these
               things
               .
               But
               then
               ,
               whether
               any
               shall
               succeed
               the
               Apostles
               in
               superiority
               of
               power
               over
               Presbyters
               ,
               or
               all
               remain
               governing
               the
               Church
               in
               an
               equality
               of
               power
               ,
               is
               nowhere
               determined
               by
               the
               Will
               of
               Christ
               in
               Scripture
               ,
               which
               contains
               his
               Royal
               Law
               :
               and
               therefore
               we
               have
               no
               reason
               to
               look
               upon
               it
               as
               any
               thing
               flowing
               from
               the
               power
               and
               authority
               of
               Christ
               as
               Mediator
               ;
               and
               so
               not
               necessarily
               binding
               Christians
               .
            
             
               Secondly
               ,
               I
               answer
               ;
               If
               the
               correspondency
               between
               Christ
               
               and
               Moses
               in
               their
               work
               ,
               doth
               imply
               an
               equal
               exactnesse
               in
               Christs
               disposing
               of
               every
               thing
               in
               his
               Church
               ,
               as
               Moses
               did
               among
               the
               Jews
               ;
               then
               the
               Church
               of
               Christ
               must
               be
               equally
               bound
               to
               all
               circumstances
               of
               Worship
               as
               the
               Jews
               were
               .
               For
               there
               was
               nothing
               appertaining
               in
               the
               least
               to
               the
               Worship
               of
               God
               ,
               but
               was
               fully
               set
               down
               even
               to
               the
               pins
               of
               the
               Tabernacle
               in
               the
               Law
               of
               Moses
               ;
               but
               we
               find
               no
               such
               thing
               in
               the
               Gospel
               .
               The
               main
               Duties
               and
               Ordinances
               are
               prescribed
               indeed
               ,
               but
               their
               circumstances
               and
               manner
               of
               performance
               are
               left
               as
               matters
               of
               Christian-liberty
               ,
               and
               only
               couched
               under
               some
               general
               Rules
               :
               which
               is
               a
               great
               difference
               between
               the
               legal
               and
               Gospel-state
               .
               Under
               the
               Law
               all
               Ceremonies
               and
               Circumstances
               are
               exactly
               prescribed
               :
               but
               in
               the
               
               Gospel
               we
               read
               of
               some
               general
               Rules
               of
               direction
               for
               Christians
               carriage
               in
               all
               circumstantial
               things
               .
               These
               four
               especially
               contain
               all
               the
               directions
               of
               Scripture
               concerning
               Circumstantials
               .
               
               
                 All
                 things
                 to
                 be
                 done
                 decently
                 and
                 in
                 order
                 .
                 All
                 to
                 be
                 done
                 for
                 edification
                 .
                 Give
                 no
                 offence
                 .
                 Do
                 all
                 to
                 the
                 glory
              
               
               
                 of
                 God.
              
               So
               that
               the
               particular
               circumstances
               are
               left
               to
               Christian-liberty
               with
               the
               observation
               of
               general
               Rules
               .
               It
               is
               evident
               
               as
               to
               Baptism
               and
               the
               Lords
               Supper
               ,
               which
               are
               unquestionably
               
               of
               divine
               Institution
               ,
               yet
               as
               to
               the
               circumstances
               of
               the
               administration
               of
               them
               ,
               how
               much
               lesse
               circumstantial
               is
               Christ
               
               then
               Moses
               was
               !
               As
               to
               circumcision
               and
               the
               pass-over
               under
               the
               Law
               ,
               the
               age
               ,
               time
               ,
               persons
               ,
               manner
               ,
               place
               ,
               form
               ,
               all
               fully
               set
               down
               ;
               but
               nothing
               so
               under
               the
               Gospel
               :
               Whether
               Baptism
               shall
               be
               administred
               to
               Infants
               or
               no
               ,
               is
               not
               set
               down
               in
               expresse
               words
               ,
               but
               left
               to
               be
               gathered
               by
               Analogy
               and
               consequences
               ;
               what
               manner
               it
               shall
               be
               administred
               in
               ,
               whether
               by
               dipping
               or
               sprinkling
               ,
               is
               not
               absolutely
               determined
               ;
               what
               form
               of
               words
               to
               be
               used
               ,
               whether
               in
               the
               name
               of
               all
               three
               persons
               ,
               or
               sometimes
               in
               the
               Name
               of
               Christ
               only
               ,
               as
               in
               the
               Acts
               
               we
               read
               (
               if
               that
               be
               the
               sense
               ,
               and
               not
               rather
               in
               Christs
               Name
               ,
               
                 i.
                 e.
              
               by
               Christs
               authority
               )
               .
               Whether
               ▪
               sprinkling
               or
               dipping
               shall
               be
               thrice
               as
               some
               Churches
               use
               it
               ,
               or
               only
               once
               as
               others
               .
               These
               things
               we
               see
               relating
               to
               an
               Ordinance
               of
               Divine
               Institution
               ,
               are
               yet
               past
               over
               without
               any
               expresse
               command
               determining
               either
               way
               in
               Scripture
               .
               So
               as
               to
               the
               Lords
               Supper
               ;
               What
               persons
               to
               be
               admitted
               to
               it
               ,
               whether
               all
               visible
               professors
               ,
               or
               only
               sincere
               Christians
               :
               upon
               what
               terms
               ,
               whether
               by
               previous
               examination
               of
               Church-officers
               ,
               or
               by
               an
               open
               profession
               of
               their
               faith
               ,
               or
               else
               only
               by
               their
               own
               tryal
               of
               themselves
               ,
               required
               of
               them
               as
               their
               duty
               by
               their
               Ministers
               ;
               whether
               it
               should
               be
               alwayes
               after
               Supper
               as
               Christ
               himself
               did
               it
               ;
               whether
               taking
               fasting
               ,
               or
               after
               meat
               ;
               whether
               kneeling
               ,
               or
               sitting
               ,
               or
               leaning
               ?
               Whether
               to
               be
               consecrated
               in
               one
               form
               of
               words
               ,
               or
               several
               ?
               These
               things
               are
               not
               thought
               fit
               to
               be
               ▪
               determined
               by
               any
               positive
               command
               of
               Christ
               ,
               but
               left
               to
               the
               exercise
               of
               Christian-liberty
               ;
               the
               like
               is
               as
               to
               preaching
               the
               Word
               ,
               publike
               Prayer
               ,
               singing
               of
               Psalmes
               ;
               the
               duties
               are
               required
               ,
               but
               the
               particular
               Modes
               are
               left
               undetermined
               .
               The
               case
               is
               the
               same
               as
               to
               Church-governwent
               .
               That
               the
               
               Church
               be
               governed
               ,
               and
               that
               it
               be
               governed
               by
               its
               proper
               Officers
               ,
               are
               things
               of
               Divine
               appointment
               :
               but
               whether
               the
               Church
               should
               be
               governed
               by
               many
               joyning
               together
               in
               an
               equality
               ,
               or
               by
               Subordination
               of
               some
               persons
               to
               others
               ,
               is
               left
               to
               the
               same
               liberty
               which
               all
               other
               Circumstances
               are
               ;
               this
               being
               not
               the
               Substance
               of
               the
               thing
               it self
               ,
               but
               onely
               the
               manner
               of
               performance
               of
               it
               .
            
             
               3.
               
               I
               answer
               ,
               That
               there
               is
               a
               manifest
               disparity
               between
               the
               
               Gospel
               and
               Jewish
               state
               :
               and
               therefore
               Reasons
               may
               be
               given
               why
               all
               Punctilioes
               were
               determined
               then
               which
               are
               not
               now
               :
               as
            
             
               1.
               
               The
               perfection
               and
               liberty
               of
               the
               Gospel-state
               above
               the
               Jewish
               .
               The
               Law
               was
               onely
               as
               a
               Paedagogy
               ,
               the
               Church
               then
               in
               her
               Infancy
               and
               Nonage
               ,
               and
               therefore
               wanted
               the
               Fescues
               of
               Ceremonies
               to
               direct
               her
               ,
               and
               every
               part
               of
               her
               lesson
               set
               her
               ,
               to
               bring
               her
               by
               degrees
               to
               skill
               and
               exactness
               in
               her
               Understanding
               the
               mystery
               of
               the
               things
               represented
               to
               her
               .
               But
               must
               the
               Church
               now
               grown
               up
               under
               Christ
               be
               still
               
                 sub
                 ferula
              
               ,
               and
               not
               dare
               to
               vary
               in
               any
               Circumstance
               ,
               which
               doth
               not
               concern
               the
               thing
               it self
               !
               A
               Boy
               at
               School
               hath
               his
               Lesson
               set
               him
               ,
               and
               the
               manner
               of
               learning
               it
               prescribed
               him
               in
               every
               mode
               and
               circumstance
               .
               But
               at
               the
               University
               hath
               his
               Lectures
               read
               him
               ,
               and
               his
               work
               set
               ,
               and
               general
               Directions
               given
               ,
               but
               he
               is
               left
               to
               his
               own
               liberty
               how
               to
               perform
               his
               work
               ,
               and
               what
               manner
               to
               use
               in
               the
               doing
               of
               it
               .
               So
               it
               was
               with
               the
               Church
               under
               age
               :
               Every
               mode
               and
               circumstance
               was
               Determined
               ;
               but
               when
               the
               fulnesse
               of
               Time
               was
               come
               ,
               the
               Church
               then
               being
               grown
               up
               ,
               the
               main
               Offices
               themselves
               were
               appointed
               ,
               and
               generall
               Directions
               given
               ;
               but
               a
               liberty
               left
               how
               to
               apply
               and
               make
               use
               of
               them
               ,
               as
               to
               every
               particular
               case
               and
               occasion
               .
               Things
               Morall
               remain
               still
               in
               their
               full
               force
               ,
               but
               circumstantials
               are
               left
               more
               at
               liberty
               by
               the
               Gospel-liberty
               ;
               as
               a
               Son
               that
               is
               taught
               by
               his
               Father
               ,
               while
               he
               is
               under
               his
               instruction
               ,
               must
               observe
               every
               particular
               direction
               for
               him
               in
               his
               Learning
               :
               but
               when
               he
               comes
               to
               age
               ,
               though
               he
               observes
               not
               those
               things
               as
               formerly
               ,
               yet
               his
               Son
               ▪
               ship
               continues
               ,
               and
               he
               must
               obey
               his
               Father
               as
               a
               Childe
               still
               ,
               though
               not
               in
               the
               same
               manner
               .
               The
               similitude
               is
               the
               Apostles
               ,
               Galat.
               4.
               1
               ,
               2
               ,
               3
               ,
               4
               ,
               5.
               10.
               which
               
               he
               there
               largely
               amplifies
               to
               this
               very
               purpose
               of
               freeing
               Christians
               from
               Judaical
               ceremonies
               .
            
             
               2.
               
               The
               Form
               of
               Government
               among
               the
               Jewes
               in
               the
               tribe
               of
               Levi
               ,
               was
               agreeable
               to
               the
               Form
               of
               Government
               among
               the
               other
               Tribes
               ;
               and
               so
               Moses
               was
               not
               more
               exact
               in
               Reference
               to
               that
               ,
               then
               to
               any
               other
               ;
               and
               those
               persons
               in
               that
               Tribe
               who
               were
               the
               chief
               before
               the
               Institution
               of
               the
               A●ronicall
               Priest-hood
               ,
               were
               so
               after
               ;
               but
               now
               under
               the
               Gospel
               ,
               people
               are
               not
               under
               the
               same
               Restrictions
               for
               civil
               Government
               by
               a
               Judicial
               Law
               ,
               as
               they
               were
               then
               .
               For
               the
               Form
               of
               Ecclesiastical
               Government
               then
               took
               place
               among
               them
               as
               one
               of
               their
               Judicial
               Laws
               ;
               And
               therefore
               if
               the
               Argument
               hold
               ,
               Christ
               must
               as
               well
               Prescribe
               a
               Form
               for
               civil
               Government
               as
               Ecclesiastical
               ;
               if
               Christ
               in
               the
               Gospel
               must
               by
               his
               Faithfulnesse
               follow
               the
               Pattern
               of
               Moses
               .
               But
               if
               Christ
               be
               not
               bound
               to
               follow
               Moses
               Pattern
               as
               to
               Judicial
               Law
               ,
               for
               his
               Church
               and
               People
               ;
               neither
               is
               he
               as
               to
               a
               Form
               of
               Ecclesiastical
               Government
               ,
               because
               that
               was
               a
               part
               of
               their
               Civil
               and
               Judicial
               Law.
               
            
             
               3.
               
               The
               people
               of
               the
               Jewes
               was
               a
               whole
               and
               entire
               people
               ,
               subsisting
               by
               themselves
               when
               one
               set
               Form
               of
               Government
               was
               prescribed
               them
               ;
               but
               it
               is
               otherwise
               now
               under
               the
               Gospel
               .
               The
               Church
               of
               Christ
               was
               but
               Forming
               in
               Christs
               own
               time
               ,
               nor
               the
               Apostles
               ,
               in
               whose
               time
               we
               reade
               of
               but
               some
               Cities
               and
               no
               whole
               Nations
               converted
               to
               the
               Faith
               ;
               and
               therefore
               the
               same
               Form
               of
               Government
               would
               not
               serve
               a
               Church
               in
               its
               first
               constitution
               ,
               which
               is
               necessary
               for
               it
               when
               it
               is
               actually
               formed
               .
               A
               Pastour
               and
               Deacons
               might
               serve
               the
               Church
               of
               a
               City
               while
               believers
               were
               few
               ,
               but
               cannot
               when
               they
               are
               increased
               into
               many
               Congregations
               .
               And
               so
               proportionably
               when
               the
               Church
               is
               enlarged
               to
               a
               whole
               Nation
               ,
               there
               must
               be
               another
               Form
               of
               Government
               then
               .
               Therefore
               they
               who
               call
               for
               a
               National
               Church
               under
               the
               Gospel
               ,
               let
               them
               first
               shew
               a
               Nation
               Converted
               to
               the
               Faith
               ,
               and
               we
               will
               undertake
               to
               shew
               the
               other
               .
               And
               this
               is
               the
               chief
               Reason
               why
               the
               Churches
               Polity
               is
               so
               little
               described
               in
               the
               New
               Testament
               ,
               because
               it
               was
               onely
               growing
               then
               :
               and
               it
               doth
               not
               stand
               to
               Reason
               ,
               that
               the
               coat
               which
               was
               cut
               out
               for
               one
               in
               his
               Infancy
               ,
               must
               of
               necessity
               serve
               him
               when
               
               grown
               a
               man
               ;
               which
               is
               the
               argument
               of
               those
               who
               will
               have
               nothing
               observed
               in
               the
               Church
               ,
               but
               what
               is
               expressed
               in
               Scripture
               .
               The
               Apostles
               looked
               at
               the
               present
               state
               of
               a
               Church
               in
               appointing
               Officers
               ,
               and
               ordered
               things
               according
               to
               the
               circumstances
               of
               them
               ,
               which
               was
               necessary
               to
               be
               done
               in
               the
               founding
               of
               a
               Church
               ;
               and
               the
               reason
               of
               Apostolical
               practice
               binds
               still
               ,
               though
               not
               the
               individual
               action
               ,
               that
               as
               they
               Regulated
               Churches
               for
               the
               best
               conveniency
               of
               Governing
               them
               ,
               so
               should
               the
               Pastours
               of
               Churches
               now
               .
               But
               of
               this
               largely
               afterwards
               .
            
             
               4.
               
               Another
               difference
               is
               ,
               that
               the
               People
               of
               the
               Jewes
               lived
               all
               under
               one
               civil
               Government
               ;
               but
               it
               is
               otherwise
               with
               Christians
               who
               live
               under
               different
               Forms
               of
               civil
               Government
               .
               And
               then
               by
               the
               same
               reason
               that
               in
               the
               first
               institution
               of
               their
               Ecclesiastical
               Government
               it
               was
               formed
               according
               to
               the
               civil
               ,
               by
               the
               same
               reason
               ,
               must
               Christians
               doe
               under
               the
               Gospel
               ,
               if
               the
               argument
               holds
               that
               Christ
               must
               be
               faithful
               as
               Moses
               was
               .
               And
               then
               because
               Christians
               do
               live
               under
               several
               and
               distinct
               Forms
               of
               civil
               Government
               ,
               they
               must
               be
               bound
               by
               the
               Law
               of
               Christ
               ,
               to
               contemperate
               the
               Government
               of
               the
               Church
               to
               that
               of
               the
               State.
               And
               what
               they
               have
               gained
               by
               this
               for
               their
               cause
               ,
               who
               assert
               the
               necessity
               of
               any
               one
               Form
               from
               this
               Argument
               ,
               I
               see
               not
               ;
               but
               on
               the
               contrary
               this
               is
               evident
               ,
               that
               they
               have
               evidently
               destroyed
               their
               own
               principle
               by
               it
               .
               For
               if
               Moses
               did
               prescribe
               a
               Form
               of
               Government
               for
               Levi
               agreeable
               to
               the
               Form
               of
               the
               Common-wealth
               ,
               and
               Christ
               be
               as
               faithfull
               as
               Moses
               was
               ,
               then
               Christ
               must
               likewise
               order
               the
               Government
               of
               Christian
               Churches
               ,
               according
               to
               that
               of
               the
               State
               ,
               and
               so
               must
               have
               different
               Forms
               as
               the
               other
               hath
               .
               Thus
               much
               will
               serve
               abundantly
               to
               shew
               the
               weakness
               of
               the
               argument
               drawn
               from
               the
               agreement
               of
               Christ
               and
               Moses
               ,
               for
               the
               proving
               any
               one
               form
               of
               Government
               necessary
               ;
               but
               this
               shall
               not
               suffice
               .
               I
               now
               shall
               
                 ex
                 abundanti
              
               from
               the
               answers
               to
               this
               argument
               ,
               lay
               down
               several
               arguments
               that
               Christ
               did
               never
               intend
               to
               institute
               any
               one
               Form
               of
               Government
               in
               his
               Church
               .
            
             
               1.
               
               Whatever
               binds
               the
               Church
               of
               God
               as
               an
               institution
               of
               
               Christ
               ,
               must
               bind
               as
               an
               universal
               standing
               Law
               ;
               but
               one
               form
               of
               Government
               in
               the
               Church
               cannot
               bind
               it
               as
               a
               standing
               
               Law.
               For
               whatever
               binds
               as
               a
               standing
               ●aw
               ,
               must
               either
               be
               expressed
               in
               direct
               terms
               as
               such
               a
               Law
               ;
               or
               deduced
               by
               a
               necessary
               Consequence
               from
               his
               Lawes
               ,
               as
               of
               an
               universally
               binding
               Nature
               ;
               but
               any
               one
               particular
               form
               of
               Government
               in
               the
               Church
               ,
               is
               neither
               expressed
               in
               any
               direct
               terms
               by
               Christ
               ,
               nor
               can
               be
               deduced
               by
               just
               Consequence
               ;
               therefore
               no
               such
               form
               of
               Government
               is
               instituted
               by
               Christ.
               If
               there
               be
               any
               such
               Law
               ,
               it
               must
               be
               produced
               ,
               whereby
               it
               is
               determined
               in
               Scripture
               ,
               either
               that
               there
               must
               be
               Superiority
               or
               Equality
               among
               Church
               Officers
               ,
               as
               such
               ,
               after
               the
               Apostles
               decease
               .
               And
               though
               the
               Negative
               of
               a
               Fact
               holds
               not
               ,
               yet
               the
               Negative
               of
               a
               Law
               doth
               ,
               else
               no
               superstition
               .
               I
               have
               not
               yet
               met
               with
               any
               such
               produced
               ,
               and
               therefore
               shall
               see
               what
               consequences
               can
               be
               made
               of
               a
               binding
               Nature
               .
               To
               this
               I
               say
               ,
               that
               no
               consequences
               can
               be
               deduced
               to
               make
               an
               institution
               ,
               but
               onely
               to
               apply
               one
               to
               particular
               Cases
               :
               because
               Positives
               are
               in
               themselves
               indifferent
               without
               Institution
               and
               Divine
               appointment
               ;
               and
               therefore
               that
               must
               be
               directly
               brought
               for
               the
               making
               a
               Positive
               universally
               binding
               ,
               which
               it
               doth
               not
               in
               its
               own
               Nature
               do
               .
               Now
               here
               must
               be
               an
               Institution
               of
               something
               meerly
               Positive
               supposed
               ,
               which
               in
               its
               self
               is
               of
               an
               indifferent
               Nature
               ;
               and
               therefore
               no
               consequence
               drawn
               can
               suffice
               to
               make
               it
               unalterably
               binding
               ,
               without
               express
               Declaration
               that
               such
               a
               thing
               shall
               so
               bind
               ;
               for
               what
               is
               not
               in
               its
               own
               Nature
               moral
               ,
               binds
               only
               by
               vertue
               of
               a
               command
               ,
               which
               command
               must
               be
               made
               known
               by
               the
               Will
               of
               Christ
               ,
               so
               that
               we
               may
               understand
               its
               Obligatory
               nature
               .
               So
               that
               both
               a
               consequence
               must
               be
               necessarily
               drawn
               ,
               and
               the
               Obligation
               of
               what
               shall
               be
               so
               drawn
               must
               be
               expressed
               in
               Scripture
               :
               which
               I
               despair
               of
               ever
               finding
               in
               reference
               to
               any
               one
               Form
               of
               Government
               in
               the
               Church
               .
            
             
               2.
               
               If
               the
               standing
               Laws
               for
               Church-Government
               be
               equally
               applyable
               to
               several
               distinct
               Forms
               ,
               then
               no
               one
               Form
               is
               prescribed
               in
               Scripture
               ;
               but
               all
               the
               standing
               Lawes
               respecting
               Church-Government
               ,
               are
               equally
               applyable
               to
               several
               Forms
               :
               All
               the
               Lawes
               occurring
               in
               Scripture
               respecting
               Church
               Government
               ,
               may
               be
               referred
               to
               these
               three
               heads
               .
               Such
               as
               set
               down
               the
               
                 Qualifications
                 of
                 the
                 Persons
                 for
                 the
                 Office
                 of
                 Government
                 ,
                 such
                 as
                 require
                 a
                 right
                 management
                 of
                 their
                 Office
                 ,
                 and
              
               
               
                 such
                 as
                 lay
                 down
                 Rules
                 for
                 the
                 management
                 of
                 their
                 Office.
              
               Now
               all
               these
               are
               equally
               applyable
               to
               either
               of
               these
               two
               forms
               we
               now
               discourse
               of
               .
               We
               begin
               then
               with
               those
               which
               set
               down
               the
               qualifications
               of
               persons
               employed
               in
               Government
               ,
               those
               we
               have
               largely
               and
               fully
               set
               down
               by
               St.
               Paul
               in
               his
               Order
               to
               
               Timothy
               and
               Titus
               ,
               prescribing
               what
               manner
               of
               persons
               those
               
               should
               be
               who
               are
               to
               be
               employed
               in
               the
               Government
               of
               the
               Church
               .
               
                 A
                 Bishop
                 must
                 be
                 blamelesse
                 as
                 the
                 Steward
                 of
                 God
                 ,
                 not
                 self-willed
                 ,
                 not
                 soon
                 angry
                 ,
                 not
                 given
                 to
                 wine
                 ,
                 no
                 striker
                 ,
              
               &c.
               
               All
               these
               ,
               and
               the
               rest
               of
               the
               Qualifications
               mentioned
               ,
               are
               equally
               required
               as
               necessary
               in
               a
               Bishop
               ,
               whether
               taken
               for
               one
               of
               a
               Superiour
               Order
               above
               Presbyters
               ,
               or
               else
               only
               for
               a
               single
               Presbyter
               ;
               however
               that
               be
               ,
               if
               he
               hath
               a
               hand
               in
               Church-government
               ,
               he
               must
               be
               such
               a
               one
               as
               the
               Apostle
               prescribes
               ;
               And
               so
               these
               commands
               to
               Timothy
               and
               Titus
               given
               by
               Paul
               ,
               do
               equally
               respect
               and
               concern
               them
               ,
               whether
               we
               consider
               them
               as
               Evangelists
               acting
               by
               an
               extraordinary
               Commission
               ,
               or
               as
               fixed
               Pastors
               over
               all
               the
               Churches
               in
               their
               several
               precincts
               ;
               so
               that
               from
               the
               Commands
               themselves
               nothing
               can
               be
               inferred
               either
               way
               to
               determine
               the
               Question
               ;
               only
               one
               place
               is
               pleaded
               for
               the
               perpetuity
               of
               the
               Office
               Timothy
               was
               employed
               in
               ,
               which
               must
               now
               be
               examined
               :
               The
               place
               is
               1
               Tim.
               6.
               13
               ,
               14.
               
               
                 I
                 give
                 thee
                 charge
                 in
                 the
                 sight
                 of
                 God
                 ,
              
               &c.
               
                 that
                 thou
                 keep
                 this
                 commandement
                 without
                 spot
                 ,
                 unrebukable
                 ,
                 untill
                 the
                 appearing
                 of
                 our
                 Lord
                 Iesus
                 Christ.
              
               From
               hence
               it
               is
               argued
               thus
               :
               The
               Commandment
               here
               was
               the
               Charge
               which
               Timothy
               had
               of
               governing
               the
               Church
               ;
               this
               Timothy
               could
               not
               keep
               personally
               till
               Christs
               second
               coming
               ;
               therefore
               there
               must
               be
               a
               Succession
               of
               Officers
               in
               the
               same
               kind
               till
               the
               second
               coming
               of
               Christ.
               But
               this
               is
               easily
               answered
               .
               For
               first
               ,
               it
               is
               no
               wayes
               certain
               what
               this
               Command
               was
               which
               St.
               Paul
               speaks
               of
               ;
               Some
               understand
               it
               of
               fighting
               the
               good
               fight
               of
               Faith
               ,
               others
               of
               the
               precept
               of
               Love
               ,
               others
               most
               probably
               the
               sum
               of
               all
               contained
               in
               this
               Epistle
               ,
               which
               I
               confesse
               implies
               in
               it
               (
               as
               being
               one
               great
               part
               of
               the
               Epistle
               )
               Pauls
               direction
               of
               Timothy
               for
               the
               right
               discharging
               of
               his
               Office
               ;
               but
               ,
               granting
               that
               the
               command
               respects
               Timothy's
               Office
               ,
               yet
               I
               answer
               ,
               Secondly
               ,
               It
               manifestly
               appears
               to
               be
               something
               personal
               ,
               and
               not
               successive
               ;
               or
               at
               least
               nothing
               can
               be
               inferr'd
               
               for
               the
               necessity
               of
               such
               a
               Succession
               from
               this
               place
               which
               it
               was
               brought
               for
               :
               Nothing
               being
               more
               evident
               then
               that
               this
               command
               related
               to
               Timothy's
               personal
               observance
               of
               it
               .
               And
               therefore
               thirdly
               ,
               Christs
               appearing
               here
               ,
               is
               not
               meant
               of
               his
               second
               coming
               to
               judgement
               ,
               but
               it
               only
               imports
               the
               
               time
               of
               Timothy's
               decease
               ;
               So
               Chrysostome
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               So
               Estius
               understands
               it
               ,
               
                 usque
                 ad
                 exitum
                 vitae
              
               ;
               
               and
               for
               that
               end
               brings
               that
               Speech
               of
               
                 Augustine
                 ,
                 Tun●
                 unicuique
                 veniet
                 dies
                 adventûs
                 Domini
                 ,
                 cum
                 venerit
                 ei
                 dies
                 ,
                 ut
                 talis
                 hinc
                 exeat
                 ,
                 qualis
                 ▪
                 judicandus
                 est
                 illo
                 die
                 .
              
               And
               the
               reason
               why
               the
               time
               of
               his
               death
               is
               set
               out
               by
               the
               coming
               of
               Christ
               ,
               is
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Chrysostome
               ,
               and
               from
               him
               Theophylact
               observes
               ,
               to
               incite
               him
               the
               more
               ,
               both
               to
               diligence
               in
               his
               work
               and
               patience
               under
               sufferings
               ,
               from
               the
               consideration
               of
               Christs
               appearance
               .
               The
               plain
               meaning
               of
               the
               words
               then
               is
               the
               same
               with
               that
               ,
               Revel
               .
               2.
               10.
               
               
                 Be
                 thou
                 faithful
                 unto
                 death
                 ,
                 and
                 I
                 will
                 give
                 thee
                 a
                 Crown
                 of
                 life
                 .
              
               Nothing
               then
               can
               be
               hence
               inferred
               as
               to
               the
               necessary
               succession
               of
               some
               in
               Timothy's
               Office
               ,
               whatever
               it
               is
               supposed
               to
               be
               .
            
             
               Secondly
               ,
               The
               precepts
               of
               the
               Gospel
               requiring
               a
               right
               
               management
               of
               the
               work
               ,
               are
               equally
               applyable
               to
               either
               form
               .
               
                 Taking
                 heed
                 to
                 the
                 flock
                 over
                 which
                 God
                 hath
                 made
                 them
                 overseers
                 ,
              
               is
               equally
               a
               duty
               ;
               whether
               by
               flock
               we
               understand
               either
               the
               particular
               Church
               of
               Ephesus
               ,
               or
               the
               adjacent
               Churches
               of
               Asia
               ;
               Whether
               by
               Overseers
               we
               understand
               some
               acting
               over
               others
               ,
               or
               all
               joyning
               together
               in
               an
               equality
               .
               So
               
                 exhorting
                 ,
                 reproving
                 ,
                 preaching
                 in
                 season
                 and
                 out
                 of
                 season
                 ,
                 doing
              
               
               
                 all
                 things
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 without
                 rash
                 censures
                 and
                 partiality
              
               ;
               
               
                 watching
                 over
                 the
                 flock
                 as
                 they
                 that
                 must
                 give
                 an
                 account
                 :
              
               
               
                 Laying
                 hands
                 suddenly
                 on
                 no
                 man
                 :
                 rebuking
                 not
                 an
                 Elder
                 ,
                 but
                 under
                 two
                 or
                 three
                 witnesses
                 .
              
               And
               whatever
               precepts
               
               of
               this
               nature
               we
               read
               in
               the
               Epistles
               of
               Timothy
               and
               Titus
               ,
               
               may
               be
               equally
               applyable
               to
               men
               acting
               in
               either
               of
               these
               two
               forms
               of
               Government
               :
               There
               being
               no
               precept
               occurring
               
               in
               all
               those
               Epistles
               prescribing
               to
               Timothy
               ,
               whether
               he
               must
               act
               only
               as
               a
               
                 Consul
                 in
                 Senatu
              
               with
               the
               consent
               of
               the
               Presbytery
               ,
               or
               whether
               by
               his
               sole
               power
               he
               should
               determine
               what
               was
               the
               common
               interest
               ,
               and
               concern
               of
               those
               Churches
               he
               was
               the
               Superintendent
               over
               .
               Neither
               doth
               
               the
               Apostle
               determine
               at
               all
               in
               those
               Epistles
               chiefly
               concerning
               Church-government
               ,
               whether
               upon
               the
               removal
               of
               Timothy
               or
               Titus
               thence
               as
               Evangelists
               ,
               as
               some
               pretend
               ,
               or
               upon
               their
               death
               as
               fixed
               Pastors
               and
               Bishops
               ,
               as
               others
               ,
               any
               should
               succeed
               them
               in
               the
               power
               they
               enjoyed
               ,
               or
               no
               :
               nor
               in
               what
               manner
               the
               Pastors
               of
               the
               several
               Churches
               should
               order
               things
               of
               common
               concernment
               ,
               Which
               would
               seem
               to
               be
               a
               strange
               omission
               ,
               were
               either
               of
               these
               two
               forms
               so
               necessary
               ,
               taken
               exclusively
               of
               the
               other
               ,
               as
               both
               parties
               seem
               to
               affirm
               .
               For
               we
               cannot
               conceive
               but
               if
               the
               being
               and
               right
               constitution
               of
               a
               Church
               did
               depend
               upon
               the
               manner
               of
               the
               Governours
               acting
               in
               it
               ,
               but
               that
               care
               which
               Paul
               had
               over
               all
               the
               Churches
               would
               have
               prompted
               him
               (
               especially
               being
               assisted
               and
               guided
               by
               an
               infallible
               Spirit
               in
               the
               penning
               those
               Epistles
               )
               to
               have
               laid
               down
               some
               certain
               Rules
               for
               the
               acting
               of
               the
               Pastors
               of
               the
               Churches
               after
               the
               departure
               of
               Timothy
               and
               Titus
               .
               Considering
               especially
               that
               the
               Epistles
               then
               written
               by
               him
               ,
               were
               to
               be
               of
               standing
               perpetual
               use
               in
               the
               Church
               of
               God
               ;
               and
               by
               which
               the
               Churches
               in
               after-ages
               were
               to
               be
               guided
               as
               well
               as
               those
               that
               were
               then
               in
               being
               .
               The
               Apostle
               in
               both
               Epistles
               takes
               care
               for
               a
               succession
               of
               Pastors
               in
               those
               Churches
               :
               Timothy
               is
               charged
               to
               
                 commit
                 the
                 things
                 he
                 had
              
               
               
                 heard
                 of
              
               Paul
               
                 to
                 faithful
                 men
                 ;
                 who
                 shall
                 be
                 fit
                 to
                 teach
                 others
                 .
              
               Had
               it
               not
               been
               as
               requisite
               to
               have
               charged
               him
               to
               have
               committed
               his
               power
               of
               Government
               to
               men
               fit
               for
               that
               ,
               had
               the
               Apostles
               looked
               on
               the
               form
               of
               Government
               to
               be
               as
               necessary
               as
               the
               office
               of
               preaching
               ?
               Paul
               saith
               ,
               he
               left
               Titus
               in
               Creete
               on
               purpose
               
                 to
                 settle
                 the
                 Churches
                 and
                 ordain
                 Presbyters
              
               
               
                 in
                 every
                 City
              
               :
               had
               it
               not
               been
               as
               necessary
               to
               have
               shewed
               in
               what
               order
               the
               Churches
               must
               be
               setled
               ,
               and
               what
               power
               did
               belong
               to
               those
               Presbyters
               ,
               and
               how
               they
               should
               act
               in
               the
               governing
               their
               Churches
               ,
               had
               he
               thought
               the
               constitution
               of
               the
               Churches
               did
               depend
               upon
               the
               form
               of
               their
               acting
               ?
               We
               see
               here
               then
               ,
               that
               
                 St.
                 Paul
              
               doth
               not
               expresse
               any
               thing
               necessarily
               inferring
               any
               one
               constant
               form
               to
               be
               used
               in
               the
               Church
               of
               God
               ,
               And
               whence
               can
               we
               inferr
               any
               necessity
               of
               it
               ,
               but
               from
               the
               Scriptures
               laying
               it
               down
               as
               a
               duty
               that
               such
               a
               form
               and
               no
               other
               there
               must
               be
               used
               in
               the
               Church
               of
               God
               ?
               For
               all
               that
               we
               can
               see
               then
               by
               Pauls
               direction
               for
               Church-Government
               ,
               
               (
               when
               if
               ever
               ,
               this
               should
               have
               been
               expressed
               )
               it
               was
               left
               to
               the
               Christian
               wisdome
               and
               prudence
               of
               the
               Churches
               of
               Ephesus
               and
               Creet
               to
               consult
               and
               determine
               in
               what
               manner
               the
               government
               of
               their
               Churches
               should
               be
               provided
               for
               ,
               upon
               the
               departure
               of
               Timothy
               and
               Titus
               from
               them
               .
            
             
               But
               here
               it
               will
               be
               soon
               replyed
               ,
               That
               though
               nothing
               be
               
               expressed
               in
               Pauls
               Epistles
               to
               Timothy
               and
               
                 Titus
                 ,
                 yet
              
               Pauls
               appointing
               Timothy
               and
               Titus
               
                 over
                 those
                 Churches
                 ,
                 did
                 determine
                 the
                 form
                 of
                 Government
                 ,
                 and
                 they
                 were
                 entrusted
                 with
                 a
                 power
                 to
                 provide
                 for
                 future
                 Governours
                 after
                 them
                 .
              
            
             
               To
               this
               ●answer
               :
               First
               ,
               The
               superiority
               which
               Timothy
               and
               Titus
               had
               over
               those
               Churches
               ,
               doth
               not
               prove
               that
               form
               of
               Government
               necessary
               in
               all
               Churches
               ;
               I
               dispute
               not
               whether
               they
               were
               
                 Evangelists
                 or
                 no
              
               ,
               or
               acted
               as
               such
               in
               that
               Superiority
               (
               of
               that
               afterwards
               )
               it
               is
               evident
               they
               might
               be
               so
               ;
               there
               being
               no
               convincing
               argument
               to
               the
               contrary
               .
               And
               the
               bare
               possibility
               of
               the
               truth
               of
               the
               Negative
               ,
               destroys
               the
               necessity
               of
               the
               Affirmative
               of
               a
               Proposition
               .
               As
               ,
               
                 Si
                 posibile
                 est
                 ,
                 hominem
                 non
                 esse
                 animal
                 ,
              
               then
               that
               Proposition
               is
               false
               ,
               
                 Necesse
                 est
                 hominem
                 esse
                 animal
              
               .
               For
               ,
               
                 Necesse
                 est
                 esse
              
               ,
               and
               
                 Non
                 possibile
                 est
                 non
                 esse
              
               ,
               being
               ●quipollents
               on
               the
               one
               side
               ;
               and
               
                 Possibile
                 est
                 non
                 esse
                 ,
                 Et
                 non
                 necesse
                 est
                 esse
                 ,
              
               being
               ●quipollents
               on
               the
               other
               ;
               
                 Possibile
                 est
                 non
                 esse
              
               ,
               must
               be
               contradictory
               to
               
                 Necesse
                 est
                 esse
              
               ,
               as
               
                 Non
                 possibile
                 est
                 non
                 esse
              
               ,
               is
               to
               
                 Non
                 necesse
                 est
                 esse
              
               .
               So
               that
               if
               only
               the
               possibility
               of
               their
               acting
               as
               Evangelists
               ,
               that
               is
               ,
               by
               an
               extraordinary
               Commission
               ,
               be
               evicted
               ,
               which
               I
               know
               none
               will
               deny
               ;
               the
               necessity
               of
               their
               acting
               as
               fixed
               Bishops
               is
               destroyed
               ,
               and
               consequently
               the
               necessity
               of
               the
               continuance
               of
               their
               office
               too
               ,
               which
               depends
               upon
               the
               former
               .
               For
               if
               they
               acted
               not
               as
               Bishops
               ,
               nothing
               can
               be
               drawn
               from
               their
               example
               necessarily
               inforcing
               the
               continuance
               of
               the
               Superiority
               which
               they
               enjoyed
               .
               But
               though
               nothing
               can
               be
               inferred
               from
               hence
               as
               to
               the
               necessity
               of
               that
               office
               to
               continue
               in
               the
               Church
               ,
               which
               Timothy
               and
               Titus
               were
               invested
               in
               ;
               yet
               from
               the
               Superiority
               of
               that
               power
               which
               they
               enjoyed
               over
               those
               Churches
               ,
               whether
               as
               Evangelists
               ,
               or
               as
               fixed
               Bishops
               ,
               These
               two
               things
               may
               be
               inferred
               .
               First
               ,
               That
               the
               superiority
               of
               some
               Church-Officers
               over
               others
               ,
               is
               
               not
               contrary
               to
               the
               Rule
               of
               the
               Gospel
               :
               for
               all
               parties
               acknowledge
               the
               superiority
               of
               their
               power
               above
               the
               Presbyters
               of
               the
               several
               Cityes
               ;
               only
               the
               continuance
               of
               this
               power
               ●●
               disputed
               by
               many
               .
               But
               if
               they
               had
               any
               such
               power
               at
               all
               ,
               it
               is
               enough
               for
               my
               present
               design
               ,
               viz.
               that
               such
               a
               superiority
               is
               not
               contrary
               to
               the
               Gospel-Rule
               :
               or
               that
               the
               nature
               of
               the
               Government
               of
               the
               Church
               doth
               not
               imply
               a
               necessary
               equality
               among
               the
               Governours
               of
               it
               .
               Secondly
               ,
               Hence
               I
               infer
               ,
               that
               it
               is
               not
               repugnant
               to
               the
               constitution
               of
               Churches
               in
               Apostolical
               times
               ,
               for
               men
               to
               have
               power
               over
               more
               than
               one
               particular
               Congregation
               .
               For
               such
               a
               power
               Timothy
               and
               Titus
               had
               ,
               which
               had
               it
               been
               contrary
               to
               the
               nature
               of
               the
               regiment
               of
               Churches
               ,
               we
               should
               never
               have
               read
               of
               in
               the
               first
               planted
               Churches
               .
               So
               that
               if
               those
               popular
               arguments
               of
               a
               necessary
               relation
               between
               a
               Pastor
               and
               particular
               people
               ,
               of
               personal
               knowledge
               ,
               care
               and
               inspection
               ,
               did
               destroy
               the
               lawfulnesse
               of
               extending
               that
               care
               and
               charge
               to
               many
               particular
               Congregations
               ,
               they
               would
               likewise
               overthrow
               the
               nature
               ,
               end
               and
               design
               of
               the
               office
               which
               Timothy
               and
               Titus
               acted
               in
               :
               which
               had
               a
               relation
               to
               a
               multitude
               of
               particular
               and
               Congregational
               Churches
               .
               Whether
               their
               power
               was
               extraordinary
               or
               no
               ,
               I
               now
               dispute
               not
               ;
               but
               whether
               such
               a
               power
               be
               repugnant
               to
               the
               Gospel
               or
               no
               ;
               which
               from
               their
               practice
               is
               evident
               that
               it
               is
               not
               .
               But
               then
               others
               who
               would
               make
               this
               office
               necessary
               ,
               urge
               further
               ,
               that
               Timothy
               or
               
                 Titus
                 might
                 ordain
                 and
                 appoint
                 others
                 to
                 succeed
                 them
                 in
                 their
                 places
                 and
                 care
                 over
                 all
                 those
                 Churches
                 under
                 their
                 charge
                 .
              
               To
               which
               I
               answer
               ,
               First
               ,
               What
               they
               might
               do
               is
               not
               the
               question
               ,
               but
               what
               they
               did
               ,
               as
               they
               might
               do
               it
               ;
               so
               they
               might
               not
               do
               it
               ,
               if
               no
               other
               evidence
               be
               brought
               to
               prove
               it
               :
               for
               ,
               
                 Quod
                 possibile
                 est
                 esse
                 ,
                 possibile
                 ●st
                 non
                 esse
                 .
                 Secondly
                 ,
              
               Neither
               what
               they
               did
               ,
               is
               the
               whole
               question
               ,
               but
               what
               they
               did
               with
               an
               opinion
               of
               the
               necessity
               of
               doing
               it
               ,
               whether
               they
               were
               bound
               to
               do
               it
               or
               no
               ?
               and
               if
               so
               ,
               whether
               by
               any
               Law
               extant
               in
               Scripture
               ,
               and
               given
               them
               by
               Paul
               in
               his
               Epistles
               ,
               or
               some
               private
               command
               and
               particular
               instructions
               when
               he
               deputed
               them
               to
               their
               several
               charges
               :
               If
               the
               former
               ,
               that
               Law
               and
               command
               must
               be
               produced
               ,
               which
               will
               hardly
               be
               ,
               if
               we
               embrace
               only
               the
               received
               Canon
               of
               the
               Scripture
               .
               If
               the
               latter
               ▪
               we
               must
               
               then
               fetch
               some
               standing
               Rule
               and
               Law
               from
               unwritten
               Traditions
               :
               for
               no
               other
               evidence
               can
               be
               given
               of
               the
               Instructions
               by
               word
               of
               mouth
               ,
               given
               by
               Paul
               to
               Timothy
               and
               Titus
               at
               the
               taking
               their
               charges
               upon
               them
               .
               But
               yet
               Thirdly
               ,
               Were
               it
               only
               the
               matter
               of
               fact
               that
               was
               disputed
               ,
               that
               would
               hold
               a
               Controversie
               still
               ,
               viz.
               Whether
               any
               did
               succeed
               Timothy
               and
               Titus
               in
               their
               Offices
               :
               but
               this
               I
               shall
               leave
               to
               its
               proper
               place
               to
               be
               discussed
               ,
               when
               I
               come
               to
               examine
               the
               argument
               from
               Apostolical
               Succession
               .
               Thus
               we
               see
               then
               that
               neither
               the
               qualification
               of
               the
               persons
               ,
               nor
               the
               commands
               for
               a
               right
               exercise
               of
               the
               office
               committed
               to
               them
               ,
               nor
               the
               whole
               Epistles
               to
               Timothy
               and
               Titus
               ,
               do
               determine
               any
               one
               form
               of
               Government
               to
               be
               necessary
               in
               the
               Church
               of
               God.
               
            
             
               Thirdly
               ,
               Let
               us
               see
               whether
               the
               general
               Rules
               do
               require
               
               any
               one
               form
               ;
               which
               rules
               in
               that
               they
               are
               general
               ,
               can
               determine
               nothing
               of
               the
               authority
               it self
               as
               to
               its
               particular
               mode
               ,
               being
               intended
               only
               for
               the
               regulation
               of
               the
               exercise
               of
               the
               authority
               in
               which
               men
               are
               placed
               .
               And
               it
               is
               an
               evidence
               that
               nothing
               is
               particularly
               determined
               in
               this
               case
               ,
               when
               the
               Spirit
               of
               God
               only
               lays
               down
               such
               Rules
               for
               government
               which
               are
               applyable
               to
               distinct
               forms
               .
               Otherwise
               ,
               certainly
               some
               Rule
               would
               have
               been
               laid
               down
               ,
               which
               could
               
               have
               been
               applyed
               to
               nothing
               but
               to
               that
               one
               form
               .
               
                 That
                 none
                 take
                 the
                 office
                 of
                 preaching
                 without
                 a
                 Call
                 ,
                 nor
                 go
                 without
                 sending
                 ,
              
               will
               equally
               hold
               whether
               the
               power
               of
               Ordination
               lye
               in
               a
               Bishop
               with
               Presbyters
               ,
               or
               in
               Presbyters
               acting
               with
               equality
               of
               power
               ,
               
                 That
                 offenders
                 be
                 censured
                 ,
                 and
                 complaints
                 made
                 to
                 the
                 Church
                 in
                 case
                 of
                 scandal
                 ,
              
               determines
               nothing
               to
               whom
               the
               power
               of
               Jurisdiction
               doth
               solely
               belong
               ,
               nor
               what
               that
               Church
               is
               which
               must
               receive
               these
               complaints
               .
               
                 That
                 all
                 things
                 be
                 done
                 with
                 decency
                 and
                 order
                 ,
              
               doth
               prescribe
               nothing
               wherein
               that
               Decency
               lyes
               ,
               nor
               how
               far
               that
               Order
               may
               extend
               ;
               nor
               yet
               who
               must
               be
               the
               Judges
               of
               that
               Decency
               and
               Order
               .
               
                 That
                 all
                 be
                 done
                 for
                 edification
                 ,
                 and
                 the
                 common
                 benefit
                 of
                 the
                 Church
                 ,
              
               doth
               no
               wayes
               restrain
               his
               Churches
               freedom
               in
               disposing
               of
               its
               self
               as
               to
               the
               form
               of
               its
               government
               ,
               so
               the
               aym
               of
               the
               Church
               be
               for
               the
               better
               edification
               of
               the
               body
               of
               the
               Church
               ,
               and
               to
               promote
               the
               benefit
               of
               it
               .
               But
               
               methinks
               ,
               these
               general
               Orders
               and
               Rules
               for
               Discipline
               do
               imply
               the
               particular
               manner
               of
               government
               to
               be
               left
               at
               liberty
               to
               the
               Church
               of
               God
               ,
               so
               that
               in
               all
               the
               several
               forms
               these
               general
               Rules
               be
               observed
               .
               Whereas
               had
               Christ
               appointed
               a
               superiour
               Order
               to
               govern
               other
               subordinate
               Officers
               and
               the
               Church
               together
               ;
               Christs
               command
               for
               governing
               the
               Church
               would
               have
               been
               particularly
               addressed
               to
               them
               :
               and
               again
               ,
               had
               it
               been
               the
               will
               of
               Christ
               there
               should
               be
               no
               superior
               Order
               above
               the
               Pastours
               of
               particular
               Churches
               ,
               there
               would
               have
               been
               some
               expresse
               and
               direct
               prohibition
               of
               it
               ;
               which
               because
               we
               no
               where
               read
               ;
               it
               seems
               evident
               that
               Christ
               hath
               left
               both
               the
               one
               and
               the
               other
               to
               the
               freedom
               and
               liberty
               of
               his
               Church
               .
               So
               much
               shall
               serve
               in
               this
               place
               ,
               to
               shew
               how
               improbable
               it
               is
               that
               Christ
               did
               ever
               prescribe
               any
               one
               form
               of
               Government
               in
               his
               Church
               ,
               since
               he
               hath
               only
               laid
               down
               general
               Rules
               for
               the
               management
               of
               Church
               government
               .
            
             
               But
               this
               will
               not
               yet
               suffice
               those
               ,
               who
               plead
               that
               Christ
               
               must
               determine
               one
               immutable
               form
               of
               Government
               in
               his
               Church
               :
               but
               although
               it
               be
               a
               high
               presumption
               to
               determine
               first
               what
               Christ
               must
               do
               ,
               before
               we
               examine
               what
               he
               hath
               done
               ,
               yet
               we
               shall
               still
               proceed
               and
               examine
               all
               the
               pretences
               that
               are
               brought
               for
               this
               opinion
               .
               The
               next
               thing
               then
               which
               is
               generally
               urged
               for
               it
               ,
               is
               ,
               
                 the
                 equal
                 necessity
                 of
                 Christs
                 instituting
                 a
                 certain
                 form
                 as
                 for
                 any
                 other
                 Legislator
                 who
                 models
                 a
                 Common-wealth
                 .
              
               Now
               for
               answer
               to
               this
               ,
               I
               say
               first
               ,
               That
               Christ
               hath
               instituted
               such
               an
               immutable
               government
               in
               his
               Church
               ,
               as
               is
               sufficient
               for
               the
               succession
               and
               continuance
               of
               it
               ,
               which
               is
               all
               which
               Founders
               of
               Common-wealths
               do
               look
               after
               ,
               viz.
               that
               there
               be
               such
               an
               Order
               and
               distinction
               of
               persons
               ,
               and
               subordination
               of
               one
               to
               the
               other
               ,
               that
               a
               Society
               may
               still
               be
               preserved
               among
               them
               ;
               now
               this
               is
               sufficiently
               provided
               for
               by
               Christs
               appointing
               Officers
               continually
               to
               rule
               his
               Church
               ,
               and
               establishing
               Laws
               for
               the
               perpetuating
               of
               such
               Officers
               ;
               so
               whatsoever
               is
               necessary
               in
               order
               to
               the
               general
               ends
               of
               Government
               is
               acknowledged
               to
               be
               appointed
               by
               Jesus
               Christ.
               Untill
               then
               that
               it
               be
               proved
               that
               one
               form
               of
               government
               is
               in
               it self
               absolutely
               necessary
               for
               the
               being
               of
               a
               Church
               ,
               this
               argument
               can
               prove
               nothing
               ▪
               for
               what
               is
               drawn
               from
               necessity
               ,
               
               will
               prove
               nothing
               but
               in
               a
               case
               of
               necessity
               .
               Secondly
               ,
               I
               answer
               ,
               That
               those
               things
               which
               are
               not
               absolutely
               necessary
               to
               the
               being
               of
               a
               Church
               ,
               are
               left
               to
               Christs
               liberty
               ,
               whether
               he
               will
               determine
               them
               or
               no
               ;
               and
               are
               no
               further
               to
               be
               looked
               on
               as
               necessary
               then
               as
               he
               hath
               determined
               by
               his
               Laws
               whether
               they
               shall
               be
               or
               no
               ,
               in
               his
               Church
               .
               The
               thing
               will
               be
               thus
               cleared
               .
               When
               I
               read
               that
               
                 Zaleucus
                 ,
                 Lycurgus
              
               ,
               or
               Numa
               ,
               did
               form
               a
               Common-wealth
               and
               make
               Laws
               for
               it
               ;
               I
               presently
               conclude
               that
               there
               must
               be
               some
               order
               or
               distinction
               of
               persons
               in
               this
               Common
               wealth
               ;
               and
               some
               rules
               whereby
               persons
               must
               be
               governed
               ,
               and
               whereby
               others
               must
               Rule
               :
               But
               I
               cannot
               hence
               inferr
               that
               Zaleucus
               ,
               or
               Lycurgus
               did
               institute
               Monarchical
               ,
               Aristocratical
               ,
               or
               Democratical
               Government
               ,
               because
               any
               of
               these
               forms
               might
               be
               agreeable
               to
               their
               design
               ;
               and
               therefore
               what
               kind
               of
               government
               they
               did
               appoint
               ,
               can
               no
               otherwise
               be
               known
               then
               by
               taking
               a
               view
               of
               the
               Laws
               which
               they
               made
               in
               order
               thereto
               .
               So
               it
               is
               in
               reference
               to
               Christ
               ,
               when
               we
               read
               that
               Christ
               hath
               instituted
               a
               Church
               alwayes
               to
               continue
               in
               the
               World
               ,
               we
               presently
               apprehend
               that
               there
               must
               be
               some
               power
               and
               order
               in
               the
               members
               of
               that
               Society
               ,
               and
               Laws
               for
               the
               governing
               it
               :
               but
               we
               cannot
               hence
               gather
               that
               he
               hath
               bound
               up
               his
               Officers
               to
               act
               in
               any
               one
               form
               ,
               because
               several
               forms
               might
               in
               themselves
               equally
               tend
               to
               the
               promoting
               the
               end
               of
               Government
               in
               his
               Church
               .
               And
               therefore
               what
               Christ
               hath
               expresly
               determined
               in
               his
               positive
               Laws
               ,
               must
               be
               our
               Rule
               of
               judging
               in
               this
               case
               ,
               and
               not
               any
               presumption
               of
               our
               own
               ,
               that
               such
               a
               form
               was
               necessary
               ,
               and
               therefore
               Christ
               must
               institute
               and
               
               appoint
               it
               ,
               Which
               is
               fully
               expressed
               by
               judicious
               
                 Mr.
                 Hooker
              
               ,
               whose
               words
               will
               serve
               as
               a
               sufficient
               answer
               to
               this
               Objection
               .
               
                 As
                 for
                 those
                 marvellous
                 Discourses
                 ,
                 whereby
                 they
                 adventure
                 to
                 argue
                 ,
                 that
                 God
                 must
                 needs
                 have
                 done
                 the
                 thing
                 which
                 they
                 imagine
                 was
                 to
                 be
                 done
                 ;
                 I
                 must
                 confesse
                 ,
                 I
                 have
                 often
                 wondred
                 at
                 their
                 exceeding
                 boldnesse
                 herein
                 .
                 When
                 the
                 question
                 is
                 ,
                 Whether
                 God
                 have
                 delivered
                 in
                 Scripture
                 (
                 as
                 they
                 affirm
                 he
                 hath
                 )
                 a
                 compleat
                 particular
                 immutable
                 form
                 of
                 Church-Polity
                 :
                 why
                 take
                 they
                 that
                 other
                 ,
                 both
                 presumptuous
                 and
                 superfluous
                 labour
                 ,
                 to
                 prove
                 he
                 should
                 have
                 done
                 it
                 :
                 there
                 being
                 no
                 way
                 in
                 this
                 case
                 to
                 prove
                 the
                 deed
                 of
                 God
                 ,
                 saving
                 only
                 by
                 producing
                 that
                 evidence
                 wherein
                 he
              
               
               
                 hath
                 done
                 it
                 ?
                 But
                 if
                 there
                 be
                 no
                 such
                 thing
                 apparent
                 upon
                 record
                 ,
                 they
                 do
                 as
                 if
                 one
                 should
                 demand
                 a
                 Legacy
                 ,
                 by
                 force
                 and
                 vertue
                 of
                 some
                 written
                 Testament
                 ,
                 wherein
                 there
                 being
                 no
                 such
                 thing
                 specified
                 ,
                 he
                 pleadeth
                 that
                 there
                 it
                 must
                 needs
                 be
                 ,
                 and
                 bringeth
                 arguments
                 from
                 the
                 Love
                 and
                 good
                 will
                 which
                 alwayes
                 the
                 Testator
                 bore
                 ,
                 imagining
                 that
                 these
                 or
                 the
                 like
                 proofs
                 will
                 convict
                 a
                 Testament
                 to
                 have
                 that
                 in
                 it
                 ,
                 which
                 other
                 men
                 can
                 no
                 where
                 by
                 reading
                 find
                 .
                 In
                 matters
                 which
                 concern
                 the
                 actions
                 of
                 God
                 ,
                 the
                 most
                 dutiful
                 way
                 on
                 our
                 part
                 ,
                 is
                 ,
                 to
                 search
                 what
                 God
                 hath
                 done
                 ,
                 and
                 with
                 meekness
                 to
                 admire
                 that
                 ,
                 rather
                 then
                 to
                 dispute
                 what
                 he
                 in
                 congru●ty
                 of
                 reason
                 ought
                 to
                 do
                 .
              
               Thus
               he
               ,
               with
               more
               to
               the
               same
               purpose
               .
               The
               sum
               then
               of
               the
               answer
               to
               this
               Argument
               ,
               is
               this
               ,
               That
               nothing
               can
               be
               inferred
               of
               what
               Christ
               must
               do
               ,
               from
               his
               relation
               to
               his
               Church
               ,
               but
               what
               is
               absolutely
               necessary
               to
               the
               being
               of
               it
               ;
               as
               for
               all
               other
               things
               ,
               they
               being
               arbitrary
               constitutions
               ,
               we
               can
               judge
               no
               more
               of
               the
               necessity
               of
               them
               ,
               then
               as
               we
               find
               them
               clearly
               revealed
               in
               the
               Word
               of
               God.
               And
               therefore
               the
               Plea
               must
               be
               removed
               from
               what
               Christ
               must
               do
               ,
               to
               what
               he
               hath
               done
               ,
               in
               order
               to
               the
               determining
               the
               particular
               form
               of
               Government
               in
               his
               Church
               .
            
             
               But
               still
               it
               is
               argued
               for
               the
               necessity
               of
               a
               particular
               form
               
               of
               Government
               in
               the
               Church
               from
               the
               similitudes
               
                 the
                 Church
                 is
                 set
                 out
                 by
                 in
                 Scripture
                 ;
                 It
                 is
                 called
                 a
              
               Vine
               ,
               
                 and
                 therefore
              
               
               
                 must
                 have
              
               Keepers
               :
               an
               House
               ,
               
                 and
                 therefore
                 must
                 have
              
               Government
               ;
               a
               City
               ,
               
                 and
                 therefore
                 must
                 have
                 a
              
               Polity
               ;
               a
               Body
               ,
               
                 and
                 therefore
                 must
                 have
              
               Parts
               .
               I
               answer
               ,
               First
               ,
               All
               these
               Similitudes
               prove
               only
               that
               which
               none
               deny
               ,
               that
               there
               must
               be
               Order
               ,
               Power
               ,
               and
               Government
               in
               the
               Church
               of
               God
               ;
               we
               take
               not
               away
               the
               Keepers
               from
               the
               Vine
               ,
               nor
               the
               Government
               from
               ▪
               the
               House
               ,
               nor
               Polity
               from
               the
               City
               ,
               nor
               distinction
               of
               parts
               from
               the
               Body
               ;
               we
               assert
               all
               these
               things
               as
               necessary
               in
               the
               Church
               of
               God.
               The
               keepers
               of
               the
               Vine
               to
               defend
               and
               prune
               it
               ;
               the
               Governours
               of
               the
               House
               to
               rule
               and
               order
               it
               ;
               the
               Polity
               of
               the
               City
               to
               guide
               and
               direct
               it
               ;
               the
               parts
               of
               the
               Body
               to
               compleat
               and
               adorn
               it
               .
               But
               Secondly
               ;
               None
               of
               these
               Similitudes
               prove
               what
               they
               are
               brought
               for
               ;
               viz.
               that
               any
               one
               immutable
               form
               of
               Government
               is
               determined
               .
               For
               may
               not
               the
               Keepers
               of
               the
               Vine
               use
               their
               own
               
               discretion
               in
               looking
               to
               it
               ,
               so
               the
               flourishing
               of
               the
               Vine
               be
               that
               they
               aym
               at
               ?
               and
               if
               there
               be
               many
               of
               them
               ,
               may
               there
               not
               be
               different
               orders
               among
               them
               ,
               and
               some
               as
               Supervisors
               of
               the
               others
               work
               ?
               The
               House
               must
               have
               Governours
               ;
               but
               those
               that
               are
               so
               ,
               are
               entrusted
               with
               the
               power
               of
               ordering
               things
               in
               the
               House
               according
               to
               their
               own
               discretion
               ;
               and
               where
               there
               is
               a
               multitude
               ,
               is
               there
               not
               diversity
               of
               Offices
               among
               them
               ?
               and
               is
               it
               necessary
               that
               every
               House
               must
               have
               Offices
               of
               the
               same
               kind
               ?
               In
               great
               and
               large
               Families
               there
               must
               be
               more
               particular
               distinct
               Orders
               and
               Offices
               ,
               than
               in
               a
               small
               and
               little
               one
               .
               The
               City
               must
               have
               its
               Polity
               ;
               but
               all
               Cities
               have
               not
               the
               like
               ;
               some
               have
               one
               form
               ,
               and
               some
               another
               ,
               and
               yet
               there
               is
               a
               City
               still
               and
               a
               Polity
               too
               .
               A
               body
               must
               have
               all
               its
               parts
               ;
               but
               are
               all
               the
               parts
               of
               the
               body
               equal
               one
               to
               another
               ?
               it
               sufficeth
               that
               there
               be
               a
               proportion
               ,
               though
               not
               equality
               in
               them
               :
               the
               several
               parts
               of
               the
               body
               have
               their
               several
               offices
               ,
               and
               yet
               we
               see
               the
               head
               is
               superintendent
               over
               them
               all
               :
               and
               thus
               if
               we
               make
               every
               particular
               Church
               a
               Body
               ,
               yet
               it
               follows
               not
               that
               the
               form
               of
               cloathing
               that
               Body
               must
               alwayes
               be
               the
               same
               ▪
               for
               the
               manner
               of
               Government
               is
               rather
               the
               cloathing
               to
               the
               Body
               than
               the
               parts
               of
               it
               ,
               the
               Governours
               indeed
               are
               parts
               of
               the
               Body
               ;
               but
               their
               manner
               of
               governing
               is
               not
               ,
               that
               may
               alter
               according
               to
               the
               proportion
               and
               growth
               of
               the
               Body
               ,
               and
               its
               fashion
               change
               for
               better
               conveniency
               .
            
             
               
                 But
                 if
                 these
                 Similitudes
                 prove
                 nothing
                 ;
                 yet
                 certainly
                 ,
              
               say
               
               they
               ,
               
                 the
                 difference
                 as
                 to
                 Civil
                 and
                 Ecclesiastical
                 Government
                 will
                 ;
                 for
                 though
                 there
                 may
                 be
                 different
                 forms
                 in
                 civil
                 Government
                 ,
                 which
                 are
                 therefore
                 call'd
              
               an
               Ordinance
               of
               man
               ;
               
                 yet
                 there
                 must
                 be
                 but
                 one
                 in
                 Church-Government
                 ,
                 which
                 is
                 an
                 Ordinance
                 of
                 God
                 ,
              
               
               
                 and
                 Christ
                 hath
                 appointed
                 Officers
                 to
                 rule
                 it
                 .
              
               I
               answer
               ,
               first
               ,
               We
               grant
               and
               acknowledge
               a
               difference
               between
               the
               Church
               and
               the
               Common-wealth
               ,
               they
               are
               constituted
               for
               other
               ends
               ;
               the
               one
               Political
               ,
               the
               other
               Spiritual
               ;
               one
               temporal
               ,
               the
               other
               eternal
               ;
               they
               subsist
               by
               different
               Charters
               ;
               the
               one
               given
               to
               men
               as
               men
               ,
               the
               other
               to
               men
               as
               Christians
               :
               They
               act
               upon
               different
               principles
               ;
               the
               one
               to
               preserve
               civil
               Rights
               ,
               the
               other
               to
               promote
               an
               eternal
               Interest
               ;
               nay
               ,
               their
               formal
               constitution
               is
               different
               ;
               for
               a
               man
               by
               being
               a
               member
               of
               a
               Common-wealth
               
               doth
               not
               become
               a
               Member
               of
               the
               Church
               ,
               and
               by
               being
               excommunicated
               out
               of
               the
               Church
               ▪
               doth
               not
               cease
               to
               be
               a
               Member
               of
               the
               Common-wealth
               :
               The
               Officers
               of
               the
               one
               are
               clearly
               distinct
               from
               the
               other
               ,
               the
               one
               deriving
               their
               power
               from
               the
               Law
               of
               Christ
               ,
               the
               other
               from
               Gods
               general
               Providence
               :
               the
               Magistrate
               hath
               no
               power
               to
               Excommunicate
               formally
               out
               of
               the
               Church
               any
               more
               then
               to
               admit
               into
               it
               ,
               nor
               have
               the
               Church-officers
               any
               power
               to
               cast
               men
               out
               of
               the
               common-wealth
               .
               We
               see
               then
               there
               is
               a
               difference
               between
               Civil
               and
               Ecclesiastical
               Government
               :
               But
               then
               I
               answer
               ,
               Secondly
               ,
               The
               power
               of
               the
               Magistrate
               is
               not
               therefore
               called
               an
               Ordinance
               of
               man
               ,
               because
               of
               the
               mutability
               of
               its
               Form
               ,
               and
               as
               distinguished
               from
               the
               Form
               of
               Church-government
               .
               For
               First
               ,
               The
               Apostle
               speaks
               not
               of
               the
               Form
               of
               Government
               ,
               but
               of
               the
               Power
               ;
               
                 Submit
                 to
                 every
                 Ordinance
                 of
                 man
                 ,
              
               &c.
               the
               ground
               of
               Submission
               is
               not
               the
               form
               ,
               but
               the
               power
               of
               civil
               government
               ;
               and
               therefore
               there
               can
               be
               no
               opposition
               expressed
               here
               between
               the
               Forms
               of
               Civil
               and
               Ecclesiastical
               government
               :
               but
               if
               any
               such
               opposition
               be
               ,
               it
               must
               be
               between
               the
               powers
               ;
               and
               if
               this
               be
               said
               as
               to
               civils
               ,
               that
               the
               power
               is
               an
               Ordinance
               of
               Man
               in
               that
               sense
               ,
               (
               whereas
               Paul
               saith
               it
               is
               of
               God
               )
               yet
               as
               to
               the
               Church
               it
               is
               freely
               acknowledged
               
               that
               the
               Power
               is
               derived
               from
               God.
               Secondly
               ,
               The
               civil
               power
               is
               not
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               because
               it
               is
               a
               creature
               of
               mans
               making
               ,
               and
               so
               subject
               to
               mens
               power
               ;
               but
               the
               ground
               of
               that
               Speech
               is
               ,
               because
               all
               civil
               power
               respects
               men
               as
               men
               ,
               without
               any
               further
               connotation
               .
               
                 Humana
                 dicitur
                 ,
                 non
                 quod
                 ab
                 hominibus
                 sit
                 excogitata
                 ,
                 sed
                 quod
                 hominum
                 sit
                 propria
                 ,
              
               saith
               Beza
               .
               And
               to
               the
               same
               purpose
               
                 Calvin
                 ,
                 Humana
                 dicitur
                 Ordinatio
                 ,
                 non
                 quod
                 humanitùs
                 inventa
                 fuerit
                 ;
                 sed
                 quod
                 propria
                 hominum
                 est
                 digesta
                 &
                 ordinata
                 vivendi
                 ratio
                 .
              
               Piscator
               ,
               
                 Humanam
                 appellat
                 ,
                 non
                 quod
                 magistratus
                 homines
                 authores
                 habeat
                 ,
                 sed
                 quod
                 Homines
                 eam
                 gerant
                 .
              
               So
               then
               the
               civil
               power
               is
               not
               called
               an
               Ordinance
               of
               man
               ,
               as
               it
               is
               of
               mans
               setting
               up
               ,
               but
               as
               it
               is
               proper
               to
               man
               ;
               and
               so
               if
               there
               be
               any
               opposition
               between
               the
               civil
               and
               Church
               power
               ,
               it
               is
               onely
               this
               ,
               that
               the
               one
               belongs
               to
               men
               as
               men
               ,
               the
               other
               to
               men
               as
               Christians
               .
               Thirdly
               ,
               Although
               it
               be
               granted
               that
               Christ
               hath
               appointed
               and
               set
               up
               his
               own
               Officers
               in
               his
               Church
               ;
               yet
               
               it
               doth
               not
               thence
               follow
               that
               he
               hath
               determined
               in
               what
               manner
               they
               shall
               Rule
               his
               Church
               .
               It
               is
               true
               ,
               Christ
               hath
               set
               up
               in
               his
               Church
               ,
               
                 some
                 Apostles
                 ,
                 some
                 Evangelists
                 ,
                 and
              
               
               
                 some
                 Pastours
                 and
                 Teachers
              
               :
               but
               it
               doth
               not
               thence
               follow
               ,
               that
               Christ
               hath
               determined
               ,
               whether
               the
               Power
               of
               Apostles
               and
               Evangelists
               should
               continue
               in
               his
               Church
               or
               no
               ,
               as
               it
               implied
               Superiority
               over
               the
               ordinary
               Pastors
               of
               the
               Churches
               ;
               nor
               whether
               the
               Pastors
               of
               the
               Church
               should
               act
               in
               an
               equality
               in
               their
               Governing
               Churches
               .
               I
               grant
               ,
               that
               all
               Church-Government
               must
               be
               performed
               by
               Officers
               of
               Christs
               appointing
               ;
               but
               that
               which
               I
               say
               is
               not
               determined
               in
               Scripture
               ,
               is
               ,
               the
               way
               and
               manner
               whereby
               they
               shall
               Govern
               Churches
               in
               common
               .
            
             
               It
               is
               yet
               further
               argued
               ,
               
                 That
                 if
                 the
                 Form
                 of
                 Church
                 Government
              
               
               
                 be
                 not
                 immutably
                 determined
                 in
                 Scripture
                 ,
                 then
                 it
                 is
                 in
                 the
              
               
               
                 Churches
                 Power
                 ,
                 to
                 make
                 new
                 Officers
                 which
                 Christ
                 never
                 made
                 ,
                 which
                 must
                 be
                 a
                 plain
                 addition
                 to
                 the
                 Lawes
                 of
                 Christ
                 ,
                 and
                 must
                 argue
                 the
                 Scripture
                 of
                 Imperfection
                 .
              
               This
               being
               one
               of
               the
               main
               Arguments
               ,
               I
               have
               reserved
               it
               to
               the
               place
               of
               the
               Triarii
               ,
               and
               shall
               now
               examine
               what
               strength
               there
               lies
               in
               it
               .
               To
               this
               therefore
               I
               answer
               ,
               First
               ,
               Those
               Officers
               are
               onely
               said
               to
               be
               new
               ,
               which
               were
               never
               appointed
               by
               Christ
               ,
               and
               are
               contrary
               to
               the
               first
               appointments
               of
               Christ
               for
               the
               Regulating
               of
               his
               Church
               ;
               such
               it
               is
               granted
               the
               Church
               hath
               no
               power
               to
               institute
               :
               but
               if
               by
               new
               Officers
               be
               meant
               onely
               such
               as
               have
               a
               charge
               over
               more
               then
               one
               particular
               congregation
               by
               the
               consent
               of
               the
               Pastours
               themselves
               ;
               then
               it
               is
               evident
               ,
               such
               an
               Office
               cannot
               be
               said
               to
               be
               new
               .
               For
               ,
               besides
               the
               general
               practice
               of
               the
               Church
               of
               God
               ,
               from
               the
               first
               Primitive
               times
               which
               have
               all
               consented
               in
               the
               use
               of
               such
               Officers
               ;
               we
               finde
               the
               Foundation
               of
               this
               Power
               laid
               by
               Christ
               himself
               in
               the
               Power
               which
               the
               Apostles
               were
               invested
               in
               ,
               which
               was
               extended
               over
               many
               ,
               both
               Churches
               and
               Pastours
               .
               But
               if
               it
               be
               said
               ,
               
                 The
                 Apostolical
                 Power
                 being
                 extraordinary
                 ,
                 must
                 cease
                 with
                 the
                 persons
                 which
                 enjoyed
                 it
                 :
              
               I
               answer
               :
               First
               ,
               What
               was
               extraordinary
               did
               cease
               ;
               but
               all
               the
               Dispute
               is
               ,
               what
               was
               extraordinary
               ,
               and
               what
               not
               ;
               some
               things
               were
               ordinary
               in
               them
               ,
               as
               Preaching
               ,
               Baptizing
               ,
               Ordaining
               ,
               Ruling
               Churches
               ;
               some
               things
               were
               again
               extraordinary
               ,
               as
               immediate
               mission
               from
               Christ
               
               (
               the
               main
               distinguishing
               Note
               of
               an
               Apostle
               )
               a
               Power
               of
               working
               Miracles
               to
               confirm
               the
               Truth
               of
               what
               they
               Preached
               .
               Now
               the
               Question
               is
               ,
               whether
               the
               power
               which
               they
               enjoyed
               over
               Presbyters
               and
               Churches
               ,
               be
               to
               be
               reckoned
               in
               the
               first
               or
               the
               second
               number
               .
               It
               must
               therefore
               be
               proved
               to
               be
               extraordinary
               ,
               before
               it
               can
               be
               said
               to
               cease
               with
               them
               ,
               and
               that
               must
               be
               done
               by
               some
               Arguments
               proper
               to
               their
               persons
               ;
               for
               if
               the
               Arguments
               brought
               be
               of
               a
               common
               and
               moral
               Nature
               ,
               it
               will
               prove
               the
               Office
               to
               be
               so
               too
               .
               Secondly
               ,
               By
               ceasing
               may
               be
               meant
               either
               ceasing
               as
               to
               its
               necessity
               ,
               or
               ceasing
               as
               to
               its
               lawfulness
               :
               I
               say
               not
               ,
               but
               that
               the
               necessity
               of
               the
               Office
               ,
               as
               in
               their
               persons
               ,
               for
               the
               first
               Preaching
               and
               propagating
               the
               Gospel
               ,
               did
               cease
               with
               them
               ;
               but
               ,
               that
               after
               their
               death
               it
               became
               unlawful
               for
               any
               particular
               persons
               to
               take
               the
               care
               and
               charge
               of
               Diocesan
               Churches
               ,
               I
               deny
               .
               For
               to
               make
               a
               thing
               unlawfull
               which
               was
               before
               lawfull
               ,
               there
               must
               be
               some
               expresse
               prohibition
               forbidding
               any
               further
               use
               of
               such
               a
               power
               ,
               which
               I
               suppose
               men
               will
               not
               easily
               produce
               in
               the
               Word
               of
               God.
               
            
             
               I
               answer
               therefore
               Secondly
               ,
               That
               the
               extending
               of
               any
               
               Ministerial
               power
               ,
               is
               not
               the
               appointing
               of
               any
               New
               Office
               ;
               because
               every
               Minister
               of
               the
               Gospel
               hath
               a
               Relation
               
                 in
                 actu
                 primo
              
               to
               the
               whole
               Church
               of
               God
               :
               the
               restraint
               and
               inlargement
               of
               which
               power
               is
               subject
               to
               Positive
               Determinations
               of
               prudence
               and
               conveniency
               
                 in
                 actu
                 secundo
              
               ;
               and
               therefore
               if
               the
               Church
               see
               it
               fit
               for
               some
               men
               to
               have
               this
               power
               enlarged
               for
               better
               government
               in
               some
               ,
               and
               restrained
               in
               others
               ,
               that
               inlargement
               is
               the
               appointing
               no
               new
               Office
               ,
               but
               the
               making
               use
               of
               a
               power
               already
               enjoyed
               for
               the
               benefit
               of
               the
               Church
               of
               God.
               This
               being
               a
               Foundation
               tending
               so
               fully
               to
               clear
               the
               lawfulnesse
               of
               that
               Government
               in
               the
               Church
               which
               implies
               a
               superiority
               and
               subordination
               of
               the
               Officers
               of
               the
               Church
               to
               one
               another
               :
               and
               the
               Churches
               using
               her
               prudence
               in
               ordering
               the
               bounds
               of
               her
               Officers
               ,
               I
               shall
               do
               these
               two
               things
               .
               First
               ,
               Shew
               that
               the
               power
               of
               every
               Minister
               of
               the
               Gospel
               doth
               primarily
               and
               habitually
               respect
               the
               Church
               in
               common
               .
               Secondly
               ,
               that
               the
               Church
               may
               in
               a
               peculiar
               manner
               single
               out
               some
               of
               its
               Officers
               for
               the
               due
               Administration
               of
               Ecclesiastical
               power
               .
               First
               ,
               that
               every
               Minister
               of
               the
               
               Gospel
               hath
               a
               power
               respecting
               the
               Church
               in
               common
               :
               This
               I
               find
               fully
               and
               largely
               proved
               by
               those
               who
               assert
               the
               equality
               of
               the
               power
               of
               Ministers
               ;
               First
               ,
               from
               Christs
               bestowing
               the
               several
               Offices
               of
               the
               Church
               ,
               for
               the
               use
               of
               the
               whole
               Church
               ,
               Ephesians
               ,
               4.
               12
               ,
               13.
               
               Christ
               hath
               set
               Apostles
               ,
               &c.
               
               Pastours
               and
               Teachers
               in
               his
               Church
               ;
               now
               this
               Church
               must
               needs
               be
               
               the
               catholicke
               visible
               Church
               ,
               because
               indisputably
               the
               Apostles
               Office
               did
               relate
               thereto
               ,
               and
               consequently
               so
               must
               that
               of
               Pastours
               and
               Teachers
               too
               :
               Again
               ,
               the
               end
               of
               these
               Offices
               is
               the
               building
               up
               the
               Body
               of
               Christ
               ,
               which
               cannot
               otherwise
               be
               understood
               then
               of
               his
               whole
               Church
               :
               else
               Christ
               must
               have
               as
               many
               Bodies
               as
               the
               Church
               hath
               partiticular
               congregations
               .
               Which
               is
               a
               new
               way
               of
               
                 Consubstantiation
                 .
                 Secondly
              
               ,
               The
               Ministerial
               Office
               was
               in
               being
               before
               any
               particular
               congregations
               were
               gathered
               :
               For
               Christ
               upon
               his
               Ascension
               to
               Glory
               
                 gave
                 these
                 Gifts
                 to
                 men
              
               ;
               and
               the
               Apostles
               
               were
               impowered
               by
               Christ
               before
               his
               Ascension
               ,
               Either
               then
               
               they
               were
               no
               Church
               Officers
               ,
               or
               if
               they
               were
               so
               ,
               they
               could
               have
               no
               other
               Correlate
               ,
               but
               the
               whole
               body
               of
               the
               Church
               of
               God
               then
               lying
               under
               the
               power
               of
               Darkness
               ,
               a
               few
               persons
               excepted
               .
               Thirdly
               ,
               Because
               the
               main
               Designe
               of
               appointing
               a
               Gospel
               Ministry
               was
               the
               conversion
               of
               Heathens
               and
               Infidels
               :
               and
               if
               these
               be
               the
               proper
               Object
               of
               the
               Ministerial
               Function
               ,
               then
               the
               Office
               must
               have
               reference
               to
               the
               whole
               Church
               of
               Christ
               ;
               else
               there
               could
               be
               no
               part
               of
               that
               Office
               performed
               towards
               those
               who
               are
               not
               yet
               converted
               .
               Fourthly
               ,
               Else
               a
               Minister
               can
               perform
               no
               office
               belonging
               to
               him
               as
               such
               beyond
               the
               bounds
               of
               his
               particular
               congregation
               ,
               and
               so
               can
               neither
               Preach
               nor
               Administer
               the
               Sacraments
               to
               any
               other
               but
               within
               the
               Bounds
               of
               his
               own
               particular
               place
               and
               people
               .
               Fifthly
               ,
               Because
               Ministers
               by
               Baptizing
               do
               admit
               men
               into
               the
               catholike
               visible
               Church
               ,
               (
               else
               a
               man
               must
               be
               baptized
               again
               every
               time
               he
               removes
               from
               one
               Church
               to
               another
               )
               and
               none
               can
               admit
               beyond
               what
               their
               office
               doth
               extend
               to
               ;
               therefore
               it
               is
               evident
               that
               every
               particular
               Pastor
               of
               a
               Church
               hath
               a
               Relation
               to
               the
               whole
               Church
               ;
               To
               which
               purpose
               our
               former
               observation
               is
               of
               great
               use
               ;
               viz.
               That
               particular
               congregations
               are
               not
               of
               Gods
               
                 primary
                 intention
              
               ,
               but
               for
               
                 mens
                 conveniency
              
               ,
               and
               so
               consequently
               is
               the
               
               fixedness
               of
               particular
               Pastors
               to
               their
               several
               places
               for
               the
               greater
               conveniency
               of
               the
               Church
               ;
               every
               Pastor
               of
               a
               Church
               then
               hath
               a
               Relation
               to
               the
               whole
               Church
               ;
               and
               that
               which
               hinders
               him
               from
               the
               exercise
               of
               this
               power
               ,
               is
               not
               any
               unlawfulnesse
               in
               the
               thing
               ,
               but
               the
               preserving
               of
               order
               and
               conveniency
               in
               the
               Church
               of
               God.
               This
               being
               premised
               ,
               I
               say
               ,
               Secondly
               ,
               That
               the
               officers
               of
               the
               Church
               may
               in
               a
               peculiar
               manner
               attribute
               a
               larger
               and
               more
               extensive
               power
               to
               some
               particular
               persons
               for
               the
               more
               convenient
               exercise
               of
               their
               common
               power
               .
               We
               have
               seen
               already
               that
               their
               power
               extends
               to
               the
               care
               of
               the
               Churches
               in
               common
               ,
               that
               the
               restraint
               of
               this
               power
               is
               a
               matter
               of
               order
               and
               decency
               in
               the
               Church
               of
               God
               ;
               Now
               in
               matters
               of
               common
               concernment
               ,
               without
               all
               question
               it
               is
               not
               unlawful
               when
               the
               Church
               judgeth
               it
               most
               for
               Edification
               ,
               to
               grant
               to
               some
               the
               
                 executive
                 part
              
               of
               that
               power
               ,
               which
               is
               Originally
               and
               Fundamentally
               common
               to
               them
               all
               .
               For
               our
               better
               understanding
               of
               this
               ,
               we
               must
               consider
               a
               twofold
               power
               belonging
               to
               Church-Officers
               ,
               
                 a
                 power
                 of
                 Order
              
               ,
               and
               
                 a
                 power
                 of
                 jurisdiction
              
               ;
               for
               in
               every
               Presbyter
               ,
               there
               are
               some
               things
               inseparably
               joyned
               to
               his
               Function
               ,
               and
               belonging
               to
               every
               one
               in
               his
               personal
               capacity
               ,
               both
               
                 in
                 actu
                 primo
              
               ,
               and
               
                 in
                 actu
                 secundo
              
               ,
               both
               as
               to
               the
               
                 right
                 and
                 power
              
               to
               do
               it
               ,
               and
               the
               
                 exercise
                 and
                 execution
              
               of
               that
               power
               ;
               such
               are
               preaching
               the
               Word
               ,
               visiting
               the
               sick
               ,
               administring
               Sacraments
               .
               &c.
               But
               there
               are
               other
               things
               which
               every
               Presbyter
               hath
               an
               aptitude
               ,
               and
               a
               jus
               to
               ,
               
                 in
                 actu
                 primo
              
               ,
               but
               the
               limitation
               and
               exercise
               of
               that
               power
               doth
               belong
               to
               the
               Church
               in
               common
               ,
               and
               belong
               not
               to
               any
               one
               personally
               ,
               but
               by
               a
               further
               power
               of
               choice
               or
               delegation
               to
               it
               ,
               such
               is
               the
               power
               of
               visiting
               Churches
               ,
               taking
               care
               that
               particular
               Pastors
               discharge
               their
               duty
               ;
               such
               is
               the
               power
               of
               ordination
               and
               Church
               censures
               ,
               and
               making
               Rules
               for
               decency
               in
               the
               Church
               ;
               this
               is
               that
               we
               call
               the
               
                 power
                 of
                 jurisdiction
              
               .
               Now
               this
               latter
               power
               ,
               though
               it
               belongs
               habitually
               and
               
                 in
                 actu
                 primo
              
               to
               every
               Presbyter
               ;
               yet
               being
               about
               matters
               of
               publike
               and
               common
               concernment
               ,
               some
               further
               Authority
               in
               a
               Church
               constituted
               is
               necessary
               ,
               besides
               the
               power
               of
               order
               ;
               and
               when
               this
               power
               ,
               either
               by
               consent
               of
               the
               Pastors
               of
               the
               Church
               ,
               or
               by
               the
               appointment
               of
               a
               Christian
               Magistrate
               ,
               
               or
               both
               ,
               is
               devolved
               to
               some
               particular
               persons
               ,
               though
               
                 quoad
                 aptitudinem
              
               the
               power
               remain
               in
               every
               Presbyter
               ,
               yet
               
                 quoad
                 executionem
              
               it
               belongs
               to
               those
               who
               are
               so
               appointed
               .
               And
               therefore
               Camero
               determins
               that
               ,
               
                 Ordinatio
                 non
                 fit
                 à
                 pastore
              
               
               
                 quatenus
                 pastor
                 est
                 ,
                 sed
                 quatenus
                 ad
                 tempus
                 singularem
                 authoritatem
                 obtinet
                 ,
              
               i.
               e.
               That
               Ordination
               doth
               not
               belong
               to
               the
               Power
               of
               Order
               but
               to
               the
               Power
               of
               Jurisdiction
               ,
               and
               therefore
               is
               subject
               to
               Positive
               restraints
               ,
               by
               Prudential
               Determinations
               .
               By
               this
               we
               may
               understand
               how
               lawfull
               the
               Exercise
               of
               an
               Episcopal
               Power
               may
               be
               in
               the
               Church
               of
               God
               ,
               supposing
               an
               equality
               in
               all
               Church-Officers
               as
               to
               the
               Power
               of
               Order
               .
               And
               how
               incongruously
               they
               speak
               ,
               who
               supposing
               an
               equality
               in
               the
               Presbyters
               of
               Churches
               at
               first
               ,
               do
               cry
               out
               ,
               that
               the
               Church
               takes
               upon
               her
               the
               Office
               of
               Christ
               ,
               if
               she
               delegates
               any
               to
               a
               more
               peculiar
               Exercise
               of
               the
               power
               of
               Jurisdiction
               .
            
             
               The
               last
               thing
               pleaded
               why
               an
               immutable
               Form
               of
               Church-Government
               
               must
               be
               laid
               down
               in
               Scripture
               ,
               is
               ,
               
                 from
                 the
                 perfection
                 and
                 sufficiency
                 of
                 the
                 Scriptures
                 ;
                 because
                 otherwise
                 the
                 Scriptures
                 would
                 be
                 condemned
                 of
                 imperfection
                 .
              
               But
               this
               will
               receive
               an
               easie
               dispatch
               :
               For
               ,
               First
               ,
               The
               Controversie
               about
               the
               perfection
               of
               the
               Scriptures
               ,
               is
               not
               concerning
               an
               essential
               or
               integral
               Perfection
               ,
               but
               a
               perfection
               
                 ratione
                 finis
                 &
                 effectuum
              
               in
               order
               to
               its
               end
               ;
               now
               the
               end
               of
               it
               ,
               is
               to
               be
               an
               
               adaequate
               Rule
               of
               Faith
               and
               Manners
               ,
               and
               sufficient
               to
               bring
               men
               to
               salvation
               ;
               which
               it
               is
               sufficiently
               acknowledged
               to
               be
               ,
               if
               all
               things
               necessary
               to
               be
               believed
               or
               practised
               be
               contained
               in
               the
               Word
               of
               God
               :
               now
               that
               which
               we
               assert
               not
               to
               be
               fully
               laid
               down
               in
               Scripture
               ,
               is
               not
               pleaded
               to
               be
               any
               wayes
               necessary
               ,
               nor
               to
               be
               a
               matter
               of
               Faith
               ,
               but
               something
               left
               to
               the
               Churches
               Liberty
               ;
               but
               here
               it
               is
               said
               by
               some
               ,
               that
               this
               
                 is
                 adding
                 to
                 the
                 Law
                 of
                 God
                 ,
              
               which
               destroyes
               the
               Scriptures
               perfection
               ;
               therefore
               I
               answer
               :
               Secondly
               ,
               Whatever
               is
               done
               with
               an
               Opinion
               of
               the
               necessity
               of
               doing
               it
               ,
               destroyes
               the
               Scriptures
               perfection
               if
               it
               be
               not
               contained
               in
               it
               :
               for
               that
               were
               to
               make
               it
               an
               imperfect
               Rule
               ;
               and
               in
               this
               sense
               every
               
                 additio
                 perficiens
              
               is
               
                 additio
                 corrumpens
              
               ,
               because
               it
               takes
               away
               from
               the
               perfection
               of
               the
               Rule
               which
               it
               is
               added
               to
               :
               and
               thus
               Popish
               Traditions
               are
               destructive
               of
               the
               Scriptures
               sufficiency
               .
               
               But
               the
               doing
               of
               any
               thing
               not
               positively
               determined
               in
               Scripture
               ,
               not
               looking
               upon
               it
               as
               a
               thing
               we
               are
               bound
               to
               do
               from
               the
               necessity
               of
               the
               thing
               ,
               and
               observing
               the
               general
               Rules
               of
               Scripture
               in
               the
               doing
               it
               ,
               is
               far
               from
               destroying
               the
               perfection
               or
               sufficiency
               of
               the
               Word
               of
               God.
               Thirdly
               ,
               All
               essentials
               of
               Church-Government
               are
               contained
               clearly
               in
               Scripture
               :
               The
               essentials
               of
               Church-Government
               ,
               are
               such
               as
               are
               necessary
               to
               the
               preservation
               of
               such
               a
               Society
               as
               the
               Church
               is
               :
               Now
               all
               these
               things
               have
               been
               not
               only
               granted
               ,
               but
               proved
               to
               be
               contained
               in
               Scripture
               ;
               but
               whatever
               is
               not
               so
               necessary
               in
               its
               self
               ,
               can
               only
               become
               necessary
               by
               vertue
               of
               Gods
               express
               command
               ;
               and
               what
               is
               not
               so
               commanded
               ,
               is
               accidental
               ,
               and
               circumstantial
               ,
               and
               a
               matter
               of
               Christian
               liberty
               ,
               and
               such
               we
               assert
               the
               Form
               of
               Church-Government
               to
               be
               .
               It
               is
               not
               our
               work
               to
               enquire
               ,
               why
               God
               hath
               determined
               some
               things
               that
               might
               seem
               more
               circumstantial
               than
               this
               ,
               and
               left
               other
               things
               at
               liberty
               ;
               but
               whether
               God
               hath
               determined
               these
               things
               or
               no.
               Which
               determination
               being
               once
               cleared
               ,
               makes
               the
               thing
               so
               commanded
               necessary
               as
               to
               our
               observance
               of
               it
               ;
               but
               if
               no
               such
               thing
               be
               made
               appear
               ,
               the
               thing
               remains
               a
               matter
               of
               liberty
               ,
               and
               so
               the
               Scriptures
               perfection
               as
               to
               necessaries
               in
               order
               to
               Salvation
               ,
               is
               no
               wayes
               impeached
               by
               it
               .
               So
               much
               now
               for
               the
               necessity
               of
               Christs
               determining
               the
               particular
               form
               of
               Government
               :
               We
               now
               proceed
               to
               the
               consideration
               of
               Christs
               Actions
               ,
               whether
               by
               them
               the
               form
               of
               Church-Government
               is
               determined
               or
               no
               ?
            
          
           
             
             
               CHAP.
               V.
               
            
             
               
                 Whether
                 any
                 of
                 Christs
                 Actions
                 have
                 determined
                 the
                 Form
                 of
                 Government
                 .
                 All
                 Power
                 in
                 Christs
                 hands
                 for
                 Governing
                 his
                 Church
                 :
                 What
                 order
                 Christ
                 took
                 in
                 order
                 thereto
                 when
                 he
                 was
                 in
                 the
                 World.
                 Calling
                 Apostles
                 the
                 first
                 action
                 respecting
                 outward
                 Government
                 :
                 The
                 Name
                 and
                 Office
                 of
                 Apostles
                 cleared
                 ;
                 An
                 equality
                 among
                 them
                 proved
                 during
                 our
                 Saviours
                 life
                 .
                 Peter
                 not
                 made
                 Monarch
                 of
                 the
                 Church
                 by
                 Christ.
                 The
                 Apostles
                 Power
                 over
                 the
                 seventy
                 Disciples
                 considered
                 ,
                 with
                 the
                 nature
                 and
                 quality
                 of
                 their
                 Office
                 ,
                 
                   Matth.
                   20.
                   25
                   ,
                   26
                   ,
                   27.
                
                 largely
                 discussed
                 and
                 explained
                 .
                 It
                 makes
                 not
                 all
                 inequality
                 in
                 Church
                 Officers
                 unlawful
                 ;
                 by
                 the
                 difference
                 of
                 Apostles
                 and
                 Pastors
                 of
                 Churches
                 ,
                 
                   Matth.
                   18.
                   15.
                
                 
                 How
                 far
                 that
                 determins
                 the
                 Form
                 of
                 Church-Government
                 .
                 No
                 evidence
                 of
                 any
                 exact
                 Order
                 for
                 Church-Government
                 from
                 thence
                 ,
                 
                   Matth.
                   16.
                   15
                   ,
                   16
                   17
                   ,
                   18.
                
                 considered
                 how
                 far
                 that
                 concerns
                 the
                 Government
                 of
                 the
                 Church
                 .
              
            
             
               HAving
               considered
               and
               answered
               the
               Arguments
               which
               
               are
               brought
               ,
               why
               Christ
               must
               determine
               the
               particular
               Form
               of
               Government
               :
               Our
               next
               task
               will
               be
               to
               enquire
               into
               those
               Actions
               of
               our
               Saviour
               which
               are
               conceived
               to
               have
               any
               plausible
               aspect
               towards
               the
               setling
               the
               Form
               of
               Government
               in
               his
               Church
               .
               And
               were
               it
               not
               that
               men
               are
               generally
               so
               wedded
               to
               an
               hypothesis
               they
               have
               once
               drunk
               in
               by
               the
               prevalency
               of
               interest
               or
               education
               ,
               we
               might
               have
               been
               superseded
               from
               our
               former
               labour
               ,
               but
               that
               men
               are
               so
               ready
               to
               think
               that
               Opinion
               to
               be
               most
               necessary
               ,
               which
               they
               are
               most
               in
               love
               with
               ,
               and
               have
               appeared
               most
               zealous
               for
               .
               Men
               are
               loth
               to
               be
               perswaded
               that
               they
               have
               spent
               so
               much
               breath
               to
               so
               little
               purpose
               ,
               and
               have
               been
               so
               hot
               and
               eager
               for
               somewhat
               ,
               which
               at
               last
               appears
               to
               be
               a
               matter
               of
               Christian
               liberty
               .
               Therefore
               we
               finde
               very
               few
               that
               have
               been
               ever
               very
               earnest
               in
               the
               maintaining
               or
               promoting
               any
               matter
               of
               opinion
               ,
               but
               have
               laid
               more
               weight
               upon
               it
               ,
               than
               it
               would
               really
               bear
               ;
               lest
               men
               should
               think
               ,
               that
               with
               all
               their
               sweat
               and
               toile
               ,
               they
               only
               
               beat
               the
               ayr
               ,
               and
               break
               their
               Teeth
               in
               cracking
               a
               Nut
               ,
               with
               a
               hole
               in
               it
               ;
               which
               if
               they
               had
               been
               so
               wise
               as
               to
               discern
               before
               ,
               they
               might
               have
               saved
               their
               pains
               for
               somewhat
               which
               would
               have
               better
               recompenced
               them
               .
               But
               thus
               it
               generally
               fares
               with
               men
               ;
               they
               suck
               in
               principles
               according
               as
               interest
               and
               education
               disposeth
               them
               ,
               which
               being
               once
               in
               ,
               have
               the
               advantage
               of
               insinuating
               themselves
               into
               the
               understanding
               ,
               and
               thereby
               raise
               a
               prejudice
               against
               whatever
               comes
               to
               disturb
               them
               ;
               which
               prejudice
               being
               the
               Yellow-jaundise
               of
               the
               Soul
               ,
               leaves
               such
               a
               tincture
               upon
               the
               eyes
               of
               the
               Understanding
               ,
               that
               till
               it
               be
               cured
               of
               that
               Icterism
               ,
               it
               cannot
               discern
               things
               in
               their
               proper
               colours
               .
               Now
               this
               prejudice
               is
               raised
               by
               nothing
               more
               strongly
               ,
               than
               when
               the
               opinion
               received
               is
               entertained
               ,
               upon
               a
               presumption
               that
               there
               is
               a
               
                 Divine
                 stamp
              
               and
               Impress
               upon
               it
               ,
               though
               no
               such
               Effigies
               be
               discernable
               there
               .
               Hence
               come
               all
               the
               several
               contending
               parties
               about
               Church-Government
               ,
               equally
               to
               plead
               an
               interest
               in
               this
               
                 Ius
                 Divinum
              
               ,
               and
               whatever
               opinion
               they
               have
               espoused
               ,
               they
               presently
               conceive
               it
               to
               be
               of
               no
               lesse
               than
               Divine
               extract
               and
               Original
               ,
               And
               as
               it
               sometimes
               was
               with
               great
               personages
               among
               the
               Heathens
               ,
               when
               their
               miscarriages
               were
               discernable
               to
               the
               eye
               of
               the
               World
               ,
               the
               better
               to
               palliate
               them
               among
               the
               vulgar
               ,
               they
               gave
               themselves
               out
               to
               be
               impreguated
               by
               some
               of
               their
               adored
               Deities
               ;
               so
               I
               fear
               it
               hath
               been
               among
               some
               whose
               Religion
               should
               have
               taught
               them
               better
               things
               ,
               when
               either
               faction
               ,
               design
               ,
               or
               interest
               ,
               hath
               formed
               some
               conceptions
               within
               them
               suitable
               thereunto
               ,
               to
               make
               them
               the
               more
               passable
               to
               the
               World
               ,
               they
               are
               brought
               forth
               under
               the
               pretence
               of
               Divine
               Truths
               .
               Far
               be
               it
               from
               me
               to
               charge
               any
               sincere
               ,
               humble
               ,
               sober
               Christians
               with
               an
               offence
               of
               so
               high
               a
               nature
               ,
               who
               yet
               may
               be
               possessed
               with
               some
               mistakes
               and
               apprehensions
               of
               this
               nature
               ;
               but
               these
               are
               only
               wrought
               on
               by
               the
               
                 Masters
                 of
                 parties
              
               ,
               who
               know
               ,
               unlesse
               they
               fly
               so
               high
               ,
               they
               shall
               never
               hit
               the
               game
               they
               aym
               at
               .
               This
               is
               most
               discernable
               in
               the
               Factors
               for
               the
               
                 Roman
                 Omnipotency
              
               (
               as
               Paulus
               the
               fifth
               was
               call'd
               
                 Omnipotentiae
                 Pontifici●
                 Conservaton
              
               )
               ;
               they
               who
               see
               not
               that
               Interest
               and
               Faction
               upholds
               that
               Court
               rather
               then
               Church
               ,
               may
               well
               be
               presumed
               to
               be
               hood-winked
               with
               more
               then
               an
               implicite
               Faith
               ;
               and
               yet
               if
               we
               believe
               
               the
               great
               supporters
               of
               that
               Interest
               ,
               the
               power
               they
               plead
               for
               is
               plainly
               given
               them
               from
               Christ
               himself
               ;
               and
               not
               only
               offer
               to
               prove
               that
               it
               was
               so
               ,
               but
               that
               it
               was
               not
               consistent
               with
               the
               Wisdom
               of
               Christ
               that
               it
               should
               be
               otherwise
               .
               Lest
               I
               should
               seem
               to
               wrong
               those
               of
               any
               Religion
               ,
               hear
               what
               the
               Author
               of
               the
               Gloss
               upon
               the
               Extravagants
               
               (
               so
               they
               may
               be
               well
               called
               )
               saith
               to
               this
               purpose
               ,
               applying
               that
               place
               of
               our
               Saviour
               ,
               
                 all
                 power
                 is
                 given
                 to
                 me
                 in
                 heaven
                 and
                 earth
                 ,
                 Matthew
              
               28.
               18.
               to
               the
               Pope
               ,
               adds
               these
               words
               ,
               
                 Non
                 videretur
                 Dominus
                 discretas
                 fuisse
                 ,
                 ut
                 cum
                 reverentia
                 ejus
                 loquar
                 ;
                 nisi
                 unicum
                 post
                 se
                 talem
                 Vicarium
                 reliquisset
                 ,
                 qui
                 hac
                 omnia
                 posset
                 .
              
               We
               see
               by
               this
               ,
               what
               blasphemies
               men
               may
               run
               into
               ,
               when
               they
               argue
               from
               their
               private
               fancies
               and
               opinions
               ,
               to
               what
               must
               be
               done
               by
               the
               Law
               of
               Christ.
               It
               therefore
               becomes
               all
               sober
               Christians
               impartially
               to
               enquire
               what
               Christ
               hath
               done
               ,
               and
               to
               ground
               their
               opinions
               only
               upon
               that
               ,
               without
               any
               such
               presumptuous
               intrusions
               into
               the
               Counsels
               of
               Heaven
               .
               We
               here
               therefore
               take
               our
               leave
               of
               the
               Dispute
               ,
               Why
               it
               was
               necessary
               a
               form
               of
               Government
               should
               be
               established
               ,
               and
               now
               enter
               upon
               a
               survey
               of
               those
               grounds
               which
               are
               taken
               from
               any
               passages
               of
               our
               Saviour
               ,
               commonly
               produced
               as
               a
               Foundation
               for
               any
               particular
               Forms
               .
            
             
               I
               shall
               not
               stand
               to
               prove
               ,
               that
               Christ
               as
               Mediator
               hath
               all
               
               the
               power
               over
               the
               Church
               in
               his
               own
               hands
               ,
               it
               being
               a
               thing
               so
               evident
               from
               Scripture
               ,
               and
               so
               beyond
               all
               dispute
               with
               
               those
               whom
               I
               have
               to
               deal
               with
               .
               In
               which
               respect
               he
               is
               the
               only
               Head
               of
               the
               Church
               ,
               and
               from
               whom
               all
               divine
               Right
               
               for
               authority
               in
               the
               church
               must
               be
               derived
               .
               Which
               Right
               can
               arise
               only
               from
               some
               actions
               or
               Laws
               of
               Christ
               ,
               which
               we
               therefore
               now
               search
               into
               .
               The
               first
               publike
               action
               of
               Christ
               after
               his
               solemn
               entrance
               upon
               his
               Office
               ,
               which
               can
               be
               conceived
               to
               have
               any
               reference
               to
               the
               Government
               of
               his
               Church
               ,
               was
               ,
               the
               calling
               the
               Apostles
               .
               In
               whom
               for
               our
               better
               methodizing
               this
               Discourse
               ,
               we
               shall
               observe
               these
               three
               ●everal
               steps
               .
               First
               ,
               When
               they
               were
               called
               to
               be
               Christs
               Disciples
               .
               Secondly
               ,
               When
               Christ
               sent
               them
               out
               with
               a
               power
               of
               Miracles
               .
               Thirdly
               ,
               When
               he
               gave
               them
               their
               full
               commission
               of
               acting
               with
               Apostolical
               power
               all
               the
               world
               over
               .
               
               These
               three
               seasons
               are
               accurately
               to
               be
               distinguished
               ;
               for
               ●he
               Apostles
               did
               not
               enjoy
               so
               great
               power
               when
               they
               were
               ●isciples
               ,
               as
               when
               they
               were
               sent
               abroad
               by
               Christ
               ;
               neither
               had
               ●hey
               any
               proper
               power
               of
               Church-government
               after
               that
               ●●nding
               forth
               ,
               till
               after
               Christs
               Resurrection
               ,
               when
               Christ
               told
               ●hem
               ,
               
                 All
                 power
                 was
                 put
                 into
                 his
                 hands
                 ,
              
               and
               therefore
               gave
               them
               
               ●●ll
               commission
               to
               
                 go
                 and
                 preach
                 the
                 Gospel
                 to
                 all
                 Nations
                 .
              
               The
               
                 first
                 step
              
               then
               we
               observe
               in
               the
               Apostles
               towards
               their
               power
               of
               Church-government
               ,
               was
               in
               their
               first
               calling
               to
               be
               Disciples
               .
               Two
               several
               calls
               are
               observed
               in
               Scripture
               concerning
               the
               Apostles
               :
               The
               first
               was
               more
               general
               ,
               when
               they
               were
               called
               only
               to
               follow
               Christ
               ;
               The
               second
               more
               special
               ,
               when
               Christ
               told
               them
               what
               he
               called
               them
               to
               ,
               and
               specified
               and
               described
               their
               Office
               to
               them
               ,
               by
               telling
               them
               he
               would
               make
               them
               
                 Fishers
                 of
                 Men.
              
               We
               shall
               endeavour
               to
               digest
               the
               Order
               of
               their
               calling
               as
               clearly
               and
               as
               briefly
               as
               we
               ●an
               .
               Our
               blessed
               Saviour
               about
               the
               thirtieth
               year
               of
               his
               age
               ,
               solemnly
               entering
               upon
               the
               discharge
               of
               his
               prophetical
               Office
               ,
               
               in
               making
               known
               himself
               to
               be
               the
               true
               Messias
               to
               the
               World
               ,
               to
               make
               his
               appearance
               more
               publike
               ,
               goes
               to
               Iordan
               ,
               and
               is
               
               there
               baptized
               of
               Iohn
               ;
               presently
               after
               he
               is
               led
               up
               by
               the
               Spirit
               into
               the
               Wildernesse
               ,
               where
               he
               continued
               forty
               dayes
               .
               In
               this
               space
               of
               time
               Iohn
               removes
               from
               Iordan
               ,
               and
               comes
               on
               the
               other
               side
               to
               Bethabara
               ;
               thither
               Christ
               comes
               to
               Iohn
               ;
               
               Iohn
               not
               only
               owns
               Christ
               himself
               ,
               but
               tells
               his
               disciples
               ,
               This
               was
               he
               into
               whose
               Name
               he
               had
               baptized
               them
               .
               Upon
               this
               ,
               two
               
               of
               Iohn's
               disciples
               leave
               their
               Master
               and
               follow
               Christ.
               These
               two
               are
               the
               first
               Disciples
               we
               ever
               read
               our
               Saviour
               had
               ;
               whereof
               the
               one
               was
               
                 Andrew
                 ,
                 Peters
              
               brother
               ,
               and
               the
               other
               probably
               conceived
               to
               be
               Iohn
               (
               it
               being
               his
               custom
               to
               conceal
               his
               name
               when
               he
               speaks
               of
               himself
               )
               Andrew
               calls
               his
               brother
               Peter
               ;
               Christ
               next
               day
               calls
               
                 Philip
                 ,
                 Philip
              
               he
               finds
               Nathaniel
               ;
               and
               this
               ,
               as
               far
               as
               we
               read
               ,
               was
               the
               first
               number
               of
               Christs
               Disciples
               .
               Here
               we
               find
               
                 two
                 or
                 three
                 gathered
                 together
                 in
                 the
                 Name
                 of
                 Christ
                 ,
                 and
                 Christ
              
               (
               truly
               )
               
                 in
                 the
              
               
               
                 midst
                 of
                 them
              
               .
               These
               disciples
               it
               appears
               staid
               with
               Christ
               sometime
               ,
               for
               they
               went
               with
               him
               to
               the
               marriage
               in
               Cana
               :
               and
               after
               went
               up
               with
               him
               to
               Ierusalem
               ,
               when
               many
               professed
               to
               be
               his
               Disciples
               ;
               from
               thence
               he
               goes
               into
               Iudea
               ,
               
               where
               he
               gathers
               many
               Disciples
               ,
               and
               baptizeth
               them
               .
               After
               
               this
               he
               returns
               with
               his
               Disciples
               by
               the
               way
               of
               Samaria
               into
               Galilee
               :
               and
               these
               Disciples
               being
               now
               again
               at
               home
               ,
               in
               probability
               did
               return
               for
               their
               livelyhood
               to
               their
               old
               employments
               for
               some
               small
               time
               ,
               Christ
               having
               not
               yet
               commanded
               them
               to
               forsake
               all
               and
               follow
               him
               .
               Not
               long
               after
               (
               about
               a
               years
               space
               from
               the
               first
               calling
               them
               )
               Iesus
               being
               in
               Galilee
               ,
               goes
               to
               the
               lake
               of
               Genezareth
               ,
               there
               he
               finds
               Andrew
               and
               Peter
               
               fishing
               :
               after
               the
               miracle
               there
               wrought
               ,
               he
               then
               in
               a
               more
               solemn
               manner
               calls
               them
               to
               leave
               their
               employment
               ,
               for
               he
               had
               ▪
               designed
               them
               for
               a
               greater
               ,
               which
               was
               to
               be
               Fishers
               of
               Men.
               Whereby
               
                 our
                 Saviour
              
               expresseth
               the
               care
               ,
               pains
               ,
               diligence
               ,
               design
               and
               end
               of
               the
               Ministerial
               Function
               he
               had
               appointed
               them
               for
               .
               Andrew
               and
               Peter
               presently
               leave
               all
               and
               follow
               Christ
               ;
               the
               like
               do
               Iames
               and
               Iohn
               whom
               they
               met
               with
               ,
               a
               little
               further
               upon
               the
               shore
               .
               And
               now
               those
               who
               were
               before
               but
               as
               common
               Disciples
               ,
               are
               admitted
               into
               a
               higher
               Order
               ,
               and
               bred
               up
               by
               Christ
               as
               persons
               designed
               for
               an
               employment
               of
               so
               high
               a
               Nature
               .
               We
               see
               here
               a
               necessity
               of
               making
               a
               double
               call
               of
               the
               Apostles
               ;
               else
               it
               were
               impossible
               to
               reconcile
               the
               Narration
               of
               Iohn
               with
               the
               other
               Evangelists
               .
               Therefore
               Augustine
               thinks
               their
               first
               being
               with
               Christ
               in
               Iohn
               ,
               
               was
               only
               for
               present
               satisfaction
               who
               he
               was
               ,
               which
               assoon
               as
               they
               understood
               and
               admired
               ,
               they
               returned
               to
               their
               own
               Habitations
               .
               Thomas
               ,
               he
               makes
               three
               several
               callings
               of
               them
               ;
               the
               first
               
                 ad
                 agnitionem
                 &
                 familiaritatem
              
               ,
               which
               is
               that
               in
               Iohn
               ;
               the
               second
               
                 ad
                 Discipulatum
              
               ,
               that
               spoken
               of
               in
               Luke
               5.
               1.
               the
               
               third
               
                 ad
                 adh●sionem
              
               ,
               Matth.
               4.
               18.
               
               Mark
               1.
               16.
               
               But
               I
               see
               no
               reason
               to
               make
               the
               story
               in
               Luke
               to
               be
               different
               from
               that
               of
               Matthew
               and
               Mark
               ;
               the
               former
               some
               say
               ,
               was
               
                 vocatio
                 ad
                 fidem
              
               ,
               a
               general
               preparatory
               call
               to
               the
               latter
               ;
               the
               latter
               was
               
                 vocatio
                 ad
                 munus
                 Apostolicum
              
               ,
               although
               they
               were
               not
               chosen
               to
               be
               Apostles
               till
               afterwards
               ,
               yet
               now
               Christ
               made
               them
               Candidores
               of
               the
               Apostleship
               ,
               
                 &
                 amicos
                 interioris
                 admissionis
              
               ,
               in
               order
               to
               that
               great
               employment
               he
               had
               designed
               them
               for
               .
               Further
               ,
               we
               must
               take
               notice
               that
               from
               the
               time
               of
               the
               Baptism
               of
               Iohn
               ,
               the
               Apostles
               did
               generally
               continue
               with
               Christ
               ,
               which
               appears
               from
               the
               qualification
               of
               an
               Apostle
               given
               by
               Peter
               at
               the
               choyce
               of
               
                 Matthias
                 ;
                 Of
                 those
                 men
                 which
                 have
                 companied
              
               
               
                 with
                 us
                 all
                 the
                 time
                 that
                 the
                 Lord
                 Iesus
                 went
                 in
                 and
                 out
              
               
               
                 among
                 us
                 ,
                 beginning
                 from
                 the
                 baptism
                 of
              
               John
               ,
               
                 unto
                 that
                 same
                 day
                 he
                 was
                 taken
                 up
                 from
                 us
                 .
              
               The
               strength
               of
               which
               Tehimony
               is
               impregnable
               ,
               for
               proving
               that
               the
               Apostles
               did
               generally
               continue
               with
               Christ
               after
               their
               being
               called
               to
               follow
               him
               ;
               but
               that
               time
               from
               the
               baptism
               of
               Iohn
               must
               not
               be
               taken
               strictly
               ;
               for
               many
               of
               the
               Apostles
               ,
               as
               
                 Matthew
                 ,
                 &c.
              
               were
               not
               called
               till
               some
               time
               after
               .
               About
               four
               moneths
               after
               Christs
               more
               
               solemn
               calling
               of
               the
               Apostles
               ,
               at
               the
               time
               ▪
               of
               Pentecost
               ,
               as
               Chemnitius
               conjectures
               ,
               our
               Saviour
               proceeds
               to
               a
               solemn
               choyce
               of
               them
               into
               their
               Office
               ,
               which
               is
               described
               by
               Luk.
               6.
               
               13.
               after
               he
               had
               prayed
               the
               whole
               night
               before
               v.
               12.
               
               
                 Mark
                 ▪
              
               he
               acquaints
               us
               with
               the
               ends
               of
               Christs
               choosing
               them
               .
               First
               ,
               That
               they
               might
               continually
               attend
               upon
               him
               ,
               the
               better
               to
               be
               fitted
               for
               their
               employment
               afterwards
               ;
               which
               he
               expresseth
               ,
               when
               he
               adds
               ,
               That
               he
               might
               send
               them
               out
               to
               preach
               ,
               and
               to
               give
               them
               power
               over
               Devils
               and
               Diseases
               ,
               to
               cast
               out
               the
               one
               ,
               and
               to
               cure
               the
               other
               .
               Their
               actual
               sending
               out
               was
               not
               (
               say
               some
               )
               till
               half
               a
               year
               after
               ,
               which
               is
               the
               story
               related
               by
               Mat.
               10.
               1.
               near
               a
               twelve-moneth
               (
               say
               others
               )
               but
               presently
               upon
               their
               choyce
               Christ
               makes
               the
               Sermon
               in
               the
               Mount
               ,
               as
               appears
               by
               comparing
               Luk.
               6.
               17
               ,
               20.
               with
               Mat.
               5.
               1.
               wherein
               among
               other
               things
               ,
               our
               Saviour
               takes
               occasion
               ▪
               to
               declare
               their
               duty
               to
               them
               ,
               telling
               them
               ,
               They
               were
               the
               
                 Light
                 of
                 the
                 World
              
               ,
               &c.
               
               Which
               he
               doth
               ,
               the
               more
               to
               fit
               them
               for
               the
               discharge
               of
               their
               employment
               .
            
             
               Having
               thus
               laid
               these
               things
               together
               about
               the
               Apostles
               ,
               
               from
               their
               first
               calling
               to
               the
               time
               of
               their
               mission
               ,
               we
               shall
               take
               notice
               of
               those
               things
               from
               them
               which
               may
               relate
               to
               the
               Office
               which
               the
               Apostles
               were
               called
               to
               ,
               and
               to
               the
               Government
               of
               the
               Church
               by
               them
               .
               First
               ,
               We
               here
               observe
               ,
               that
               our
               Saviour
               no
               sooner
               began
               to
               preach
               the
               Gospel
               himself
               ,
               but
               he
               made
               choyce
               of
               some
               persons
               as
               a
               peculiar
               Order
               of
               men
               for
               the
               propagation
               of
               the
               Gospel
               in
               the
               World.
               The
               peculiarity
               of
               the
               Function
               of
               a
               Gospel-Ministry
               under
               Christ
               was
               ,
               we
               see
               ,
               designed
               from
               Christs
               first
               publike
               appearance
               in
               his
               Office
               :
               he
               might
               have
               left
               the
               Apostles
               in
               the
               common
               order
               of
               Disciples
               ,
               had
               he
               not
               intended
               an
               office
               in
               his
               Church
               distinct
               and
               peculiar
               from
               all
               other
               employments
               ;
               and
               therefore
               it
               is
               observable
               ,
               that
               Christ
               did
               not
               call
               the
               ▪
               Apostles
               
               off
               from
               their
               other
               employments
               ,
               till
               he
               designed
               to
               make
               them
               Apostles
               ;
               before
               ,
               when
               they
               were
               only
               private
               Disciples
               ,
               they
               did
               follow
               their
               employments
               at
               some
               times
               still
               ;
               but
               when
               he
               calls
               them
               to
               be
               
                 Fishers
                 of
                 men
              
               ,
               be
               bids
               them
               leave
               all
               and
               follow
               him
               .
               Secondly
               ,
               We
               take
               notice
               of
               the
               admirable
               wisdom
               of
               our
               Saviour
               in
               the
               choice
               he
               made
               of
               the
               Persons
               for
               first
               founding
               his
               Church
               ▪
               and
               the
               means
               he
               used
               to
               fit
               them
               for
               it
               .
               The
               persons
               were
               such
               as
               were
               most
               suitable
               to
               his
               design
               ;
               the
               means
               such
               as
               were
               most
               suitable
               to
               the
               persons
               .
               The
               persons
               were
               such
               ,
               who
               by
               reason
               of
               the
               known
               meanness
               of
               their
               condition
               ,
               and
               supposed
               weakness
               of
               abilities
               ,
               were
               the
               fittest
               to
               convince
               the
               World
               ,
               that
               the
               Doctrine
               which
               they
               preached
               was
               not
               the
               product
               of
               humane
               wisdom
               ,
               but
               the
               
                 express
                 Image
              
               and
               Character
               of
               
                 Divine
                 truth
              
               ;
               whose
               nakednesse
               and
               simplicity
               would
               gain
               more
               upon
               mens
               belief
               by
               the
               power
               which
               accompanied
               the
               Preaching
               of
               it
               ,
               then
               the
               most
               refined
               and
               sublimated
               Notions
               of
               their
               wise
               men
               should
               do
               ,
               managed
               with
               the
               greatest
               subtilty
               and
               prudence
               by
               the
               maintainers
               of
               them
               .
               Christ
               would
               make
               men
               see
               that
               his
               Doctrine
               stood
               not
               in
               need
               either
               of
               the
               wisdom
               or
               power
               of
               men
               ,
               to
               defend
               or
               propagate
               it
               ▪
               and
               therefore
               made
               choice
               of
               the
               most
               unlikely
               Instruments
               for
               that
               end
               ,
               
                 that
                 mens
                 faith
                 should
                 not
                 stand
                 in
                 the
                 wisdom
                 of
                 men
                 ,
                 but
                 in
                 the
                 power
                 of
              
               
               God.
               But
               withall
               ,
               we
               are
               to
               take
               notice
               of
               Christs
               admirable
               wisdom
               in
               the
               means
               he
               used
               to
               fit
               and
               qualifie
               them
               for
               the
               first
               builders
               of
               his
               Church
               ;
               for
               although
               the
               power
               and
               efficacy
               of
               their
               preaching
               was
               wholly
               from
               God
               ,
               and
               not
               from
               themselves
               ,
               yet
               our
               Saviour
               doth
               not
               ▪
               presenly
               upon
               his
               calling
               them
               ,
               place
               them
               in
               the
               highest
               Office
               he
               intended
               them
               for
               ,
               but
               proceeds
               gradually
               with
               them
               ,
               and
               keeps
               them
               a
               long
               time
               under
               his
               own
               eye
               and
               instruction
               ,
               before
               he
               sends
               them
               abroad
               :
               and
               that
               for
               two
               ends
               chiefly
               :
               First
               ,
               
                 To
                 be
                 witnesses
                 of
                 his
                 actions
                 .
              
               Secondly
               ,
               
                 To
                 be
                 Auditors
                 of
                 his
                 Doctrine
                 .
                 First
                 ,
              
               To
               be
               witnesses
               of
               his
               actions
               ,
               which
               was
               looked
               on
               by
               the
               Apostles
               ,
               as
               the
               most
               necessary
               qualification
               for
               an
               Apostle
               in
               the
               place
               fore-cited
               ,
               Acts
               1.
               21
               ,
               22.
               
               Peter
               calls
               himself
               a
               
                 witnesse
                 of
                 the
                 sufferings
                 of
                 Christ
                 ,
              
               1
               Pet.
               5.
               1.
               
               Iohn
               saith
               ,
               
                 That
                 which
                 was
                 from
                 the
                 beginning
                 ,
                 which
                 we
                 have
                 heard
                 ,
                 which
                 we
                 have
                 seen
                 with
                 our
                 eyes
                 ,
                 which
                 we
                 have
                 looked
                 upon
                 ,
              
               
               
                 and
                 our
                 h●●ds
                 have
                 handled
                 of
                 the
                 Word
                 of
                 Life
                 ;
                 that
                 which
                 we
                 have
                 seen
                 and
                 heard
                 ,
                 declare
                 we
                 unto
                 you
                 ,
              
               1
               John
               1.
               1
               ,
               3.
               whereby
               the
               credibility
               of
               the
               Gospel
               was
               sufficiently
               evidenced
               to
               the
               World
               ,
               when
               the
               chief
               Preachers
               of
               it
               spoke
               nothing
               but
               what
               their
               own
               senses
               were
               witnesses
               of
               ,
               both
               as
               to
               the
               Doctrine
               and
               actions
               of
               Christ
               ;
               and
               therefore
               it
               is
               no
               wayes
               credible
               ,
               they
               should
               be
               deceived
               themselves
               in
               what
               they
               spoke
               ;
               and
               more
               improbable
               they
               would
               deceive
               others
               ,
               whose
               interest
               lay
               wholly
               upon
               the
               truth
               of
               the
               Doctrine
               which
               they
               Preoched
               ▪
               for
               by
               the
               very
               Preaching
               of
               that
               Doctrine
               they
               rob'd
               themselves
               of
               all
               the
               comforts
               of
               Life
               ,
               and
               exposed
               themselves
               to
               a
               thousand
               miseries
               in
               this
               Life
               ;
               so
               that
               unlesse
               their
               Doctrine
               was
               true
               in
               order
               to
               another
               Life
               ,
               they
               were
               guilty
               of
               the
               greatest
               folly
               this
               World
               ever
               heard
               of
               .
               We
               see
               what
               care
               our
               Saviour
               took
               to
               satisfie
               the
               reasons
               of
               men
               concerning
               the
               credibility
               of
               his
               Doctrine
               ,
               when
               the
               persons
               he
               employed
               in
               the
               founding
               a
               Church
               upon
               it
               ,
               were
               only
               such
               as
               were
               intimately
               conversant
               with
               the
               whole
               Life
               ,
               Doctrine
               ,
               and
               Works
               of
               him
               from
               whom
               they
               received
               it
               ;
               and
               thereby
               we
               cannot
               suppose
               any
               ignorance
               in
               them
               concerning
               the
               things
               they
               spoke
               ▪
               and
               lest
               men
               should
               mistrust
               they
               might
               have
               a
               design
               to
               impose
               on
               others
               ,
               he
               made
               their
               faithfulness
               appear
               ,
               by
               their
               exposing
               themselves
               to
               any
               hazards
               to
               make
               good
               the
               truth
               of
               what
               they
               preached
               .
               Especially
               ,
               having
               such
               a
               Divine
               Power
               accompanying
               them
               in
               the
               Miracles
               wrought
               by
               them
               ,
               which
               were
               enough
               to
               perswade
               any
               rational
               men
               that
               they
               came
               upon
               a
               true
               Embassie
               ,
               who
               carryed
               such
               Credentials
               along
               with
               them
               .
               Another
               end
               of
               our
               Saviours
               training
               up
               his
               Apostles
               so
               long
               in
               his
               School
               before
               he
               sent
               them
               abroad
               ,
               was
               ,
               that
               they
               might
               be
               Auditors
               of
               his
               Doctrine
               ,
               and
               so
               might
               learn
               themselves
               before
               they
               taught
               others
               .
               Christ
               was
               no
               friend
               to
               those
               hasty
               births
               which
               run
               abroad
               with
               the
               shell
               on
               their
               heads
               ;
               no
               ,
               although
               it
               was
               in
               his
               power
               to
               conferr
               the
               gifts
               of
               the
               Holy
               Ghost
               ,
               as
               well
               at
               their
               first
               entrance
               into
               Discipleship
               as
               afterwards
               ,
               yet
               we
               see
               he
               nu●tures
               and
               trains
               them
               up
               gradually
               ,
               teaching
               them
               as
               Quintilian
               would
               have
               Masters
               do
               ,
               guttatim
               ,
               acquainting
               them
               now
               with
               one
               ,
               then
               with
               another
               of
               the
               Mysteries
               of
               the
               Gospel
               .
               Christ
               doth
               not
               overwhelm
               them
               with
               floods
               and
               
               torrents
               of
               Discourses
               ,
               but
               gently
               drops
               now
               one
               thing
               into
               them
               ,
               then
               another
               ,
               by
               which
               way
               such
               narrow-mouthed
               Vessels
               would
               be
               the
               soonest
               filled
               .
               Yea
               our
               Saviour
               useth
               such
               ●n
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               the
               Greek
               Fathers
               call
               it
               ,
               such
               a
               prudent
               temper
               in
               instructing
               them
               ,
               that
               it
               is
               matter
               of
               just
               admiration
               to
               consider
               under
               how
               great
               and
               stupendious
               ignorance
               of
               the
               main
               points
               of
               Redemption
               (
               Christs
               Death
               and
               Resurrection
               ,
               and
               the
               nature
               of
               Christs
               Kingdom
               )
               they
               discovered
               ,
               after
               they
               had
               been
               some
               years
               under
               Christs
               Tutorage
               .
               And
               we
               see
               what
               industry
               and
               diligence
               was
               used
               in
               the
               training
               up
               of
               those
               for
               the
               Apostleship
               ,
               who
               were
               in
               an
               immediate
               way
               sent
               out
               by
               Christ.
               And
               it
               is
               very
               probable
               that
               upon
               their
               first
               sending
               abroad
               they
               taught
               not
               by
               immediate
               Revelation
               ,
               but
               only
               what
               they
               had
               learned
               from
               Christ
               during
               their
               being
               with
               him
               .
               Whence
               we
               see
               what
               a
               subordination
               there
               is
               in
               acquired
               parts
               ,
               labour
               ,
               and
               industry
               to
               the
               Teachings
               and
               Inspirations
               of
               the
               Divine
               Spirit
               ;
               our
               Saviour
               looked
               not
               on
               his
               labour
               as
               lost
               ,
               although
               afterwards
               the
               
                 Unction
                 from
                 the
                 Holy
                 One
                 should
                 teach
                 them
                 all
                 things
                 .
              
               It
               was
               Christs
               design
               to
               have
               them
               go
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 from
                 strength
                 to
                 strength
                 ,
                 à
                 domo
                 sanctuarii
                 in
                 domum
                 doctrinae
                 ,
              
               as
               the
               
                 Chaldee
                 Paraphrast
              
               
               renders
               that
               place
               ,
               
                 from
                 one
                 School
                 of
                 learning
                 to
                 another
                 .
              
               As
               under
               the
               Law
               even
               those
               that
               waited
               for
               the
               
                 R●ach
                 hakkodesh
                 ,
                 the
                 inspiration
                 of
                 the
                 Divine
                 Spirit
                 ,
              
               were
               brought
               up
               in
               the
               Schools
               of
               the
               Prophets
               under
               instruction
               there
               ;
               which
               was
               the
               place
               where
               they
               lay
               expecting
               the
               gentle
               gale
               of
               the
               Holy
               Spirit
               to
               carry
               them
               forth
               ;
               which
               was
               the
               ground
               of
               Amos
               his
               complaint
               .
               that
               
                 he
                 was
                 neither
                 a
                 Prophet
                 ,
                 nor
                 the
                 son
              
               
               
                 of
                 a
                 Prophet
              
               ;
               by
               which
               it
               seems
               evident
               ,
               that
               Gods
               ordinary
               course
               was
               to
               take
               some
               of
               the
               Sons
               of
               the
               Prophets
               out
               of
               the
               Colledges
               where
               they
               lived
               ,
               and
               employ
               them
               in
               the
               Prophetical
               Office.
               But
               of
               this
               largely
               elsewhere
               .
               Such
               a
               School
               of
               the
               Prophets
               did
               our
               Saviour
               now
               erect
               ,
               wherein
               he
               entred
               his
               Disciples
               as
               Schollars
               ,
               and
               educated
               them
               in
               order
               to
               the
               Office
               he
               intended
               them
               for
               .
            
             
               The
               next
               thing
               we
               take
               notice
               of
               ,
               is
               ,
               the
               name
               and
               nature
               
               of
               that
               Office
               which
               Christ
               call'd
               them
               to
               .
               They
               who
               derive
               the
               use
               of
               the
               name
               of
               Apostles
               as
               applyed
               by
               Christ
               to
               his
               Disciples
               ,
               either
               from
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               at
               Athens
               ,
               by
               which
               name
               
               the
               Masters
               of
               some
               ships
               were
               called
               as
               the
               ships
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               
               from
               Hesychius
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               he
               interprets
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               from
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Sense
               of
               the
               
                 Civil
                 Law
              
               ,
               which
               signifie
               the
               dim●ssory
               Letters
               granted
               for
               appeals
               ;
               or
               from
               the
               Jewish
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               thereby
               were
               understood
               those
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               Epiphanius
               calls
               them
               ,
               who
               were
               as
               Assessours
               and
               Counsellours
               to
               the
               Patriarch
               of
               the
               Jewes
               at
               Tiberias
               ;
               or
               those
               Officers
               who
               were
               sent
               up
               and
               down
               by
               the
               Patriarch
               to
               gather
               up
               tenths
               ,
               first
               fruits
               ,
               and
               such
               other
               things
               ;
               who
               are
               called
               thence
               Apostoli
               in
               the
               
                 Codex
                 .
                 Theod.
                 tit
                 .
                 de
                 Iudaeis
              
               ;
               all
               
               these
               I
               say
               do
               equally
               lose
               their
               labour
               ▪
               and
               run
               far
               to
               fetch
               that
               which
               might
               be
               found
               much
               nearer
               home
               :
               Our
               Saviour
               taking
               the
               word
               from
               common
               use
               ,
               but
               applying
               it
               in
               a
               special
               manner
               to
               a
               peculiar
               Sense
               ,
               which
               is
               the
               custome
               of
               the
               Scriptures
               :
               The
               Original
               of
               the
               Word
               properly
               imports
               such
               as
               are
               imployed
               by
               Commission
               from
               another
               for
               the
               dispatch
               of
               some
               businesse
               in
               his
               Name
               .
               So
               Casaubon
               (
               who
               was
               sufficiently
               
               able
               to
               judg
               of
               the
               use
               of
               a
               Greek
               word
               )
               
                 In
                 communi
                 Graecorum
                 usu
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 dicebantur
                 certi
                 homines
                 ,
                 qui
                 negotii
                 gerendi
                 gratiâ
                 ,
                 magis
                 quam
                 deferendi
                 nuntii
                 aliquò
                 mittebantur
                 .
              
               And
               so
               it
               is
               taken
               ,
               Iohn
               13.
               16.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 He
                 that
                 is
                 sent
                 is
                 not
                 greater
                 then
                 he
                 that
                 sent
                 him
                 .
              
               Thence
               Epaphroditus
               when
               imployed
               upon
               a
               special
               message
               to
               Paul
               in
               the
               Name
               of
               the
               Churches
               ,
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Philippians
               ,
               2.
               25.
               which
               we
               Translate
               
                 your
                 Messenger
              
               .
               And
               so
               Titus
               and
               the
               two
               other
               sent
               to
               the
               Church
               of
               Corinth
               to
               gather
               their
               Charity
               ▪
               are
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               
               
                 Messengers
                 of
                 the
                 Churches
              
               .
               Thence
               Paul
               fully
               renders
               the
               Import
               and
               Sense
               of
               the
               word
               Apostle
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               2
               
                 Corinth
                 .
                 5.
                 20.
                 
                 We
                 act
                 as
                 Ambassaduors
                 for
                 Christ.
              
               To
               which
               purpose
               it
               is
               observable
               that
               the
               Septuagint
               (
               whose
               Greek
               is
               most
               followed
               by
               the
               New
               Testament
               )
               doe
               render
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               when
               it
               signifies
               to
               imploy
               a
               Messenger
               upon
               special
               Service
               ,
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               1
               King.
               21.
               11.
               
               —
               1
               King.
               12.
               18.
               
               Exod
               4.
               30.
               and
               the
               very
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               used
               in
               this
               Sense
               ,
               1
               King.
               14.
               6.
               where
               Ahijah
               saith
               ,
               I
               am
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 A
                 sad
                 Messenger
                 to
                 thee
                 ;
                 for
                 ,
                 thus
                 saith
                 the
                 Lord
                 ,
              
               &c.
               
               Whereby
               the
               full
               Sense
               and
               Importance
               of
               the
               word
               Apostle
               appears
               to
               be
               ,
               one
               that
               is
               imployed
               by
               a
               peculiar
               Commission
               
               from
               him
               that
               hath
               authority
               over
               him
               for
               the
               doing
               some
               special
               service
               .
               Thus
               were
               Christs
               disciples
               called
               Apostles
               from
               the
               immediate
               commission
               which
               they
               had
               from
               Christ
               for
               the
               discharge
               of
               that
               work
               which
               he
               imployed
               them
               in
               .
               Thence
               our
               Saviour
               makes
               use
               of
               the
               word
               sending
               in
               the
               proper
               and
               peculiar
               sense
               when
               he
               gives
               the
               Apostles
               their
               commission
               ,
               in
               those
               remarkable
               words
               of
               Christ
               to
               them
               ;
               
                 As
                 the
                 Father
                 hath
                 sent
                 me
                 ,
                 even
                 so
                 send
                 I
                 you
                 .
              
               John
               20.
               21.
               
               Whereby
               our
               Saviour
               delegates
               his
               power
               and
               authority
               which
               he
               had
               as
               Doctour
               of
               the
               Church
               ,
               to
               his
               Apostles
               upon
               his
               leaving
               the
               World
               ,
               not
               in
               a
               
                 privative
                 way
              
               ,
               so
               as
               to
               destroy
               his
               own
               authority
               over
               the
               Church
               ,
               but
               in
               a
               
                 cumulative
                 way
              
               ,
               investing
               them
               with
               that
               authority
               which
               they
               had
               not
               before
               ,
               for
               both
               Teaching
               and
               Governing
               the
               Church
               .
               No
               Argument
               then
               can
               be
               drawn
               for
               the
               Right
               or
               Form
               of
               Church-Government
               from
               Christs
               actions
               towards
               his
               Disciples
               before
               the
               last
               and
               full
               Commission
               was
               given
               unto
               them
               ;
               because
               they
               had
               no
               power
               of
               Church-government
               before
               that
               time
               .
            
             
               Which
               will
               be
               further
               cleared
               if
               we
               consider
               their
               first
               
               sending
               out
               ,
               spoken
               of
               Matth.
               10.
               1.
               
               Mark
               6.
               7.
               
               Luke
               9.
               1.
               
               Several
               things
               lie
               in
               our
               way
               to
               be
               observed
               in
               reference
               to
               this
               Mission
               of
               the
               Apostles
               .
               First
               ,
               that
               though
               the
               Apostles
               had
               been
               now
               for
               some
               competent
               time
               ,
               not
               onely
               called
               to
               their
               Office
               ,
               but
               solemnly
               chosen
               to
               it
               ;
               yet
               we
               no
               where
               read
               that
               they
               did
               ever
               exercise
               that
               Office
               till
               now
               they
               were
               sent
               forh
               by
               Christ.
               They
               remained
               still
               at
               Christs
               feet
               ,
               learning
               for
               their
               own
               instruction
               ,
               and
               fitting
               themselves
               for
               their
               future
               imployment
               ,
               and
               thought
               it
               no
               inconvenience
               while
               they
               lay
               for
               a
               wind
               ,
               to
               lay
               in
               sufficient
               lading
               and
               provision
               for
               their
               voyage
               .
               Baptize
               indeed
               they
               did
               before
               ,
               Ioh.
               4.
               2.
               but
               that
               I
               suppose
               was
               done
               by
               them
               by
               an
               immediate
               present
               Order
               from
               Christ
               himself
               ,
               being
               by
               as
               the
               chief
               in
               the
               action
               ,
               thence
               Christ
               in
               one
               place
               is
               said
               to
               baptize
               ,
               Ioh.
               3.
               22.
               and
               yet
               he
               is
               said
               not
               to
               baptize
               ,
               but
               his
               Disciples
               ,
               Ioh.
               4.
               2.
               
               Christ
               did
               it
               authoritatively
               ,
               the
               Disciples
               ministerially
               .
               Yet
               if
               we
               should
               grant
               the
               Disciples
               did
               then
               baptize
               as
               private
               men
               after
               the
               received
               custome
               of
               the
               Jews
               ,
               (
               among
               whom
               onely
               a
               
                 Confessus
                 trium
              
               was
               requisite
               to
               Baptize
               a
               proselyte
               )
               
               this
               doth
               not
               at
               all
               take
               off
               from
               the
               peculiarity
               of
               a
               Function
               both
               to
               Preach
               and
               Baptize
               ,
               because
               as
               yet
               the
               Gospel-Ministry
               was
               not
               instituted
               ;
               and
               therefore
               what
               might
               be
               lawfull
               before
               restraint
               ,
               doth
               not
               follow
               it
               should
               be
               so
               after
               ▪
               when
               all
               those
               scattered
               rayes
               and
               beam
               ,
               which
               were
               dispersed
               abroad
               before
               ,
               were
               gathered
               into
               the
               Ministerial
               Office
               upon
               Christs
               appointing
               it
               ,
               as
               that
               great
               Hemisphere
               of
               Light
               in
               the
               creation
               ,
               was
               after
               swallowed
               up
               in
               the
               body
               of
               the
               Sun.
               But
               now
               were
               the
               Apostles
               first
               sent
               out
               to
               Preach
               ,
               and
               now
               God
               first
               begins
               to
               null
               the
               Jewish
               Ministry
               ,
               and
               set
               up
               another
               instead
               of
               it
               ,
               and
               makes
               good
               that
               threatning
               :
               
                 That
                 he
                 was
                 against
                 the
                 Shepherds
                 ,
                 and
                 would
                 require
                 the
                 flock
                 at
                 their
                 hand
                 ,
                 and
                 cause
                 them
                 to
                 cease
                 to
                 feed
                 the
                 Flock
                 ,
              
               &c.
               
               Here
               
               then
               we
               have
               the
               first
               Exercise
               of
               the
               Apostles
               Ministry
               ,
               for
               which
               we
               see
               ,
               besides
               their
               former
               call
               and
               choice
               ,
               particular
               mission
               was
               after
               necessary
               .
               Secondly
               ,
               we
               observe
               that
               the
               imployment
               Christ
               sent
               them
               upon
               now
               ,
               was
               onely
               a
               Temporary
               imployment
               ,
               confined
               as
               to
               work
               and
               place
               ,
               and
               not
               the
               full
               Apostolicall
               work
               .
               The
               want
               of
               considering
               and
               understanding
               this
               ,
               hath
               been
               the
               ground
               of
               very
               many
               mistakes
               among
               Men
               ,
               when
               they
               argue
               from
               the
               Occasional
               Precepts
               here
               given
               the
               Apostles
               ,
               as
               from
               a
               standing
               perpetual
               Rule
               for
               a
               Gospel-Ministry
               :
               Whereas
               our
               Saviour
               onely
               suited
               these
               instructions
               to
               the
               present
               case
               ,
               and
               the
               nature
               and
               condition
               of
               the
               Apostles
               present
               imployment
               ,
               which
               was
               ,
               not
               to
               preach
               the
               Gospel
               up
               and
               down
               themselves
               ,
               but
               to
               be
               as
               so
               many
               
                 Iohn
                 Baptists
              
               to
               call
               people
               to
               the
               hearing
               of
               Christ
               himself
               ;
               and
               therefore
               the
               Doctrine
               they
               were
               to
               Preach
               was
               the
               same
               with
               his
               ,
               
                 The
                 Kingdome
                 of
                 Heaven
                 is
                 at
              
               
               hand
               ,
               whereby
               it
               appears
               their
               Doctrine
               was
               only
               preparatory
               to
               Christ
               ;
               it
               being
               onely
               to
               raise
               up
               higher
               expectations
               of
               the
               Gospel-state
               under
               the
               Messias
               ;
               and
               these
               were
               they
               
                 whom
                 the
                 King
                 now
                 sent
                 into
                 the
                 high-wayes
                 to
                 invite
                 men
                 to
                 the
                 marriage
              
               
               
                 Feast
                 ,
                 and
                 to
                 bid
                 them
                 to
                 come
                 in
                 to
                 him
                 .
              
               This
               was
               the
               only
               present
               imployment
               of
               the
               Apostles
               in
               their
               first
               mission
               :
               in
               which
               they
               were
               confined
               to
               the
               Cities
               of
               Iudea
               ,
               that
               they
               might
               have
               the
               first
               refusal
               of
               the
               Gospel-Offers
               .
               This
               mission
               then
               being
               
                 occasional
                 ,
                 limited
              
               ,
               and
               temporary
               ,
               can
               yield
               no
               Foundation
               for
               any
               thing
               perpetual
               to
               be
               built
               upon
               it
               .
               
               Thirdly
               ,
               we
               observe
               that
               those
               whom
               Christ
               imploied
               in
               the
               first
               dispersing
               of
               the
               Gospel
               abroad
               ,
               were
               furnished
               with
               arguments
               sufficient
               to
               evince
               not
               onely
               the
               credibility
               ,
               but
               the
               certain
               truth
               of
               what
               they
               preached
               .
               Therefore
               Christ
               when
               he
               now
               sent
               them
               out
               ,
               gave
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               not
               only
               
                 a
                 meer
                 power
                 to
                 work
                 miracles
                 ,
              
               but
               
                 a
                 right
                 conferrèd
                 on
                 them
                 to
              
               
               
                 do
                 it
              
               as
               the
               Apostles
               of
               Christ.
               These
               were
               the
               Credentials
               which
               the
               Apostles
               carried
               along
               with
               them
               to
               shew
               from
               whom
               they
               derived
               their
               power
               ,
               and
               by
               whose
               authority
               they
               acted
               .
               And
               these
               were
               the
               most
               suitable
               to
               them
               ,
               as
               making
               it
               appear
               that
               a
               Divine
               presence
               went
               along
               with
               them
               ,
               and
               therefore
               they
               could
               not
               salsifie
               to
               the
               world
               in
               what
               they
               Declared
               unto
               them
               ;
               which
               was
               the
               best
               way
               for
               them
               to
               evidence
               the
               Truth
               of
               their
               Doctrine
               ,
               because
               it
               was
               not
               to
               be
               discovered
               by
               the
               Evidence
               of
               the
               things
               themselves
               ,
               but
               it
               depended
               upon
               the
               Testimony
               of
               the
               Authour
               ;
               and
               therefore
               the
               onely
               way
               to
               confirm
               the
               truth
               of
               the
               Doctrine
               ,
               was
               to
               confirm
               the
               credibility
               of
               the
               Authour
               ,
               which
               was
               best
               done
               by
               doing
               something
               above
               what
               the
               power
               of
               nature
               could
               reach
               unto
               .
               And
               this
               was
               the
               prerogative
               of
               the
               Apostles
               in
               their
               first
               mission
               above
               
                 Iohn
                 the
                 Baptist
              
               :
               For
               of
               him
               it
               is
               said
               that
               he
               did
               no
               miracle
               .
               Fourthly
               ,
               we
               observe
               that
               the
               Apostles
               in
               this
               mission
               were
               invested
               in
               no
               power
               over
               the
               Church
               ,
               nor
               in
               any
               Superiority
               of
               Order
               one
               over
               another
               .
               The
               first
               is
               evident
               ,
               because
               Christ
               did
               not
               now
               send
               them
               abroad
               to
               gather
               Churches
               ,
               but
               onely
               to
               call
               persons
               to
               the
               Doctrine
               of
               the
               Messias
               ;
               and
               while
               Christ
               was
               in
               the
               World
               among
               them
               ,
               he
               retained
               all
               Church
               power
               and
               authority
               in
               his
               own
               hand
               .
               When
               this
               temporary
               mission
               expired
               ,
               the
               Apostles
               lived
               as
               private
               persons
               still
               under
               Christs
               Tutorage
               ,
               and
               we
               never
               read
               them
               acting
               in
               the
               least
               as
               Church-Officers
               all
               that
               while
               .
               Which
               may
               appear
               from
               this
               one
               argument
               ,
               because
               all
               the
               time
               of
               our
               Saviours
               being
               in
               the
               World
               ,
               he
               never
               made
               a
               total
               separation
               from
               the
               
                 Iewish
                 Church
              
               ,
               but
               frequented
               with
               his
               Disciples
               the
               
                 Temple
                 worship
              
               and
               Service
               to
               the
               last
               ;
               although
               he
               super-added
               many
               
                 Gospel
                 Observations
              
               to
               those
               of
               the
               Law.
               And
               therefore
               when
               no
               Churches
               were
               gathered
               ,
               the
               Apostles
               could
               have
               no
               Church
               power
               over
               them
               .
               All
               that
               can
               be
               pleaded
               then
               in
               order
               to
               Church-Government
               from
               the
               consideration
               
               of
               the
               Form
               of
               Government
               as
               setled
               by
               our
               Saviour
               ,
               must
               be
               either
               from
               
                 a
                 supposed
                 inequality
                 among
                 the
                 Apostles
                 themselves
                 ,
                 or
                 their
                 superiority
                 over
                 the
                 LXX
                 .
                 Disciples
                 ;
                 or
                 from
                 some
                 Rules
                 laid
                 down
                 by
                 Christ
                 in
                 order
                 to
                 the
                 Government
                 of
                 his
                 Church
                 :
                 of
                 which
                 two
                 are
                 the
                 most
                 insisted
                 on
                 ,
              
               Matthew
               20.
               25.
               
               Matth.
               18.
               17.
               
               Of
               these
               in
               their
               Order
               .
            
             
               The
               first
               argument
               drawn
               for
               an
               established
               form
               of
               Government
               
               in
               the
               Church
               ,
               from
               the
               state
               of
               the
               Apostles
               under
               Christ
               ,
               is
               ,
               
                 from
                 a
                 supposed
                 inequality
                 among
                 the
                 Apostles
                 ,
                 and
                 the
                 superiority
                 of
                 one
                 as
                 Monarch
                 of
                 the
                 Church
              
               ;
               which
               is
               the
               Papists
               Plea
               from
               Saint
               Peter
               ,
               as
               the
               chief
               and
               head
               of
               the
               Apostles
               .
               Whose
               loud
               Exclamations
               for
               Saint
               Peters
               authority
               a●●
               much
               of
               the
               same
               nature
               with
               those
               of
               Demetrius
               the
               Silver-Smith
               at
               Ephesus
               ,
               with
               his
               fellow
               craftsmen
               ,
               who
               cried
               up
               ,
               Great
               is
               Diana
               of
               the
               Ephesians
               ,
               not
               from
               the
               honor
               they
               bore
               to
               her
               as
               Diana
               ,
               but
               from
               the
               gain
               which
               came
               to
               them
               from
               her
               worship
               at
               Ephesus
               .
               But
               I
               dispute
               not
               now
               the
               entail
               of
               Saint
               
                 Peters
                 power
              
               ,
               what
               ever
               it
               was
               to
               the
               
                 Roman
                 Bishop
              
               :
               but
               I
               onely
               inquire
               into
               the
               Pleas
               drawn
               for
               his
               authority
               from
               the
               Scriptures
               ,
               which
               are
               written
               in
               so
               small
               a
               character
               ,
               that
               without
               the
               spectacles
               of
               an
               implicite
               Faith
               ,
               they
               will
               scarce
               appear
               legible
               to
               the
               Eyes
               of
               men
               .
               For
               what
               though
               
                 Christ
                 changed
              
               Saint
               
                 Peters
                 name
              
               ?
               must
               it
               therefore
               follow
               that
               Christ
               baptized
               him
               Monarch
               of
               his
               Church
               ?
               Were
               not
               Iohn
               and
               Iames
               called
               by
               Christ
               Boanerges
               ?
               and
               yet
               who
               thinks
               that
               those
               
                 sons
                 of
                 Thunder
              
               must
               therefore
               overturn
               all
               other
               power
               but
               their
               own
               ?
               Christ
               gave
               them
               new
               names
               ,
               to
               shew
               his
               own
               
                 authority
                 over
                 them
              
               ,
               and
               not
               their
               
                 authority
                 over
                 others
              
               ;
               to
               be
               as
               
                 Monitors
                 of
                 their
                 Duty
              
               ,
               and
               not
               as
               
                 Instruments
                 to
                 convey
                 power
              
               .
               So
               Chrysostome
               speaks
               of
               the
               very
               name
               Peter
               ,
               given
               to
               Simon
               ;
               it
               was
               to
               shew
               him
               his
               duty
               of
               being
               fixed
               and
               stable
               in
               the
               Faith
               of
               Christ
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 this
                 name
                 might
                 be
              
               (
               as
               a
               string
               upon
               his
               finger
               )
               
                 a
                 continual
                 remembrancer
                 of
                 his
                 duty
                 .
              
               And
               likewise
               ,
               I
               conceive
               ,
               as
               an
               incouragement
               to
               him
               after
               his
               fall
               ,
               that
               he
               should
               recover
               his
               former
               stability
               again
               ;
               else
               it
               should
               seem
               strange
               that
               he
               alone
               of
               the
               Apostles
               should
               have
               his
               name
               from
               firmness
               and
               stability
               ,
               who
               fell
               the
               soonest
               ,
               and
               the
               foulest
               of
               any
               
               of
               the
               Apostles
               ;
               unlesse
               it
               were
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               would
               be
               worse
               Divinity
               ,
               then
               Rhetorick
               .
               The
               change
               then
               of
               St
               Peters
               name
               imports
               no
               such
               Universall
               Power
               ,
               neither
               from
               the
               change
               ,
               nor
               from
               the
               name
               .
               
                 But
                 why
                 then
                 hath
              
               Saint
               Peter
               
                 the
                 honour
                 to
                 be
                 named
                 first
                 of
                 all
                 the
                 Apostles
                 ?
                 First
                 ,
              
               it
               seems
               to
               be
               implyed
               as
               an
               honour
               given
               to
               Peter
               above
               the
               rest
               .
               But
               doth
               all
               honour
               carry
               an
               Universal
               power
               along
               with
               it
               ?
               there
               may
               be
               order
               certainly
               among
               equals
               ;
               and
               there
               may
               be
               
                 first
                 ,
                 second
              
               ,
               and
               
                 third
                 ,
                 &c.
              
               where
               there
               is
               no
               imparity
               and
               jurisdiction
               in
               the
               first
               over
               all
               the
               rest
               .
               
                 Primacy
                 of
                 Order
              
               as
               among
               equals
               ,
               I
               know
               none
               will
               deny
               Saint
               
                 Peter
                 :
                 A
                 Primacy
                 of
                 Power
              
               as
               over
               Inferiours
               ,
               I
               know
               none
               will
               grant
               ,
               but
               such
               as
               have
               subdued
               their
               Reason
               to
               their
               Passion
               and
               Interest
               .
               Nay
               ,
               a
               further
               Order
               then
               of
               m●er
               place
               may
               without
               danger
               be
               attributed
               to
               him
               :
               
                 A
                 Primacy
                 in
                 Order
                 of
                 Time
                 ,
              
               as
               being
               of
               the
               first
               called
               ,
               and
               it
               may
               be
               the
               first
               who
               adhered
               to
               Christ
               ,
               
                 in
                 Order
                 of
                 Age
              
               ;
               of
               which
               
                 Ierome
                 ,
                 aetati
                 delatum
                 quia
                 Petrus
                 senior
                 erat
                 ,
              
               speaking
               of
               Peter
               and
               Iohn
               ;
               nay
               yet
               higher
               ,
               some
               
                 Order
                 of
                 Dignity
              
               too
               ;
               in
               regard
               of
               his
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               the
               
                 Greek
                 Fathers
              
               speak
               so
               much
               of
               ;
               the
               servency
               and
               heat
               of
               his
               spirit
               ,
               whence
               by
               Eusebius
               he
               is
               called
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 The
                 Prolocutor
                 among
                 the
                 Apostles
              
               ,
               who
               was
               therefore
               most
               forward
               to
               inquire
               ,
               most
               ready
               to
               answer
               ,
               which
               Chrysostome
               elegantly
               calls
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               alluding
               to
               the
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               are
               frequently
               given
               to
               Peter
               by
               
               the
               Fathers
               ,
               which
               import
               no
               more
               then
               
                 praesultor
                 in
                 choreâ
              
               ,
               he
               that
               that
               led
               the
               dance
               among
               the
               Disciples
               :
               but
               his
               being
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               implies
               no
               Superiority
               of
               Power
               .
               For
               Dyonys
               .
               
               Haliarnass
               .
               calls
               
                 Appius
                 Cla●dius
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               whereas
               all
               know
               that
               the
               Decemviri
               had
               an
               equality
               of
               power
               among
               themselves
               .
               Neither
               doth
               his
               being
               as
               the
               mouth
               of
               the
               Disciples
               imply
               his
               power
               ;
               For
               Aaron
               was
               a
               mouth
               to
               Moses
               ,
               but
               Moses
               was
               Aarons
               Master
               .
               Neither
               yet
               doth
               this
               Primacy
               of
               Order
               alwayes
               hold
               in
               reference
               to
               Peter
               :
               For
               although
               generally
               he
               is
               named
               first
               of
               the
               Aposties
               ,
               as
               Matthew
               ,
               10.
               2.
               
               Mark
               3.
               16.
               
               Acts
               1.
               13.
               
               Mark
               1.
               36.
               
               Luk
               8.
               45.
               
               Acts
               2.
               14.
               
               —
               37.
               
               Yet
               in
               other
               places
               of
               Scripture
               we
               finde
               other
               Apostles
               set
               in
               Order
               before
               him
               as
               
                 Iames
                 ,
                 Galat.
              
               2.
               9.
               
               Paul
               and
               Apollos
               ,
               and
               others
               ,
               1
               Cor.
               3.
               22.
               
               1
               
               Cor.
               1.
               12.
               
               —
               9.
               5.
               
               No
               Argument
               then
               can
               be
               drawn
               hence
               ,
               if
               it
               would
               hold
               but
               onely
               a
               Primacy
               of
               Order
               ;
               and
               yet
               even
               that
               fails
               too
               in
               the
               Scriptures
               changing
               of
               the
               Order
               so
               often
               .
               
                 But
                 ,
                 say
                 they
                 ,
                 whatever
                 becomes
                 of
                 this
                 Order
                 ,
                 we
                 have
                 a
                 strong
                 Foundation
                 for
                 Saint
              
               Peters
               
                 Power
                 ,
                 because
                 Christ
                 said
                 ,
                 he
                 would
                 build
                 his
                 Church
                 upon
                 him
                 ,
                 Matth.
              
               16.
               17.
               
               This
               were
               something
               indeed
               ,
               if
               it
               were
               proved
               ;
               but
               I
               fear
               this
               Rock
               will
               not
               hold
               water
               ,
               as
               it
               is
               brought
               by
               them
               ;
               nor
               Saint
               Peter
               prove
               to
               be
               
                 that
                 Rock
              
               .
               For
               indeed
               ,
               Was
               the
               Church
               built
               upon
               Saint
               Peter
               ?
               then
               he
               must
               be
               the
               chief
               Foundation
               stone
               ,
               and
               Peter
               must
               build
               upon
               himself
               ,
               and
               not
               upon
               Christ
               ,
               and
               all
               the
               Apostles
               upon
               him
               ;
               and
               thus
               in
               exalting
               the
               Servant
               ,
               we
               depress
               the
               Master
               ;
               and
               in
               setting
               a
               
                 new
                 Foundation
              
               ,
               we
               take
               
               away
               the
               
                 only
                 Foundation
                 ,
                 Iesus
                 Christ.
              
               If
               by
               being
               built
               upon
               Peter
               ,
               they
               mean
               no
               more
               then
               being
               built
               by
               him
               as
               the
               chief
               Instrument
               ;
               it
               is
               both
               a
               very
               incongruous
               Speech
               ,
               and
               implies
               nothing
               more
               then
               what
               was
               common
               to
               him
               ,
               and
               the
               rest
               of
               the
               Apostles
               ,
               who
               were
               all
               Master-builders
               in
               the
               Church
               of
               Christ
               ,
               as
               Paul
               calls
               himself
               ;
               and
               in
               that
               respect
               are
               
               set
               forth
               as
               
                 the
                 twelve
                 Foundation
                 stones
              
               ,
               in
               the
               walls
               of
               the
               
                 New
                 Ierusalem
              
               .
            
             
               The
               Rock
               then
               spoken
               of
               by
               Christ
               ,
               in
               his
               Speech
               to
               Peter
               ,
               if
               taken
               Doctrinally
               ,
               was
               Saint
               Peters
               Confession
               ,
               as
               many
               of
               the
               Fathers
               interpret
               it
               ;
               if
               taken
               personally
               ,
               it
               was
               none
               other
               but
               Christ
               himself
               ,
               who
               used
               a
               like
               Speech
               to
               this
               ,
               when
               he
               
               said
               ,
               
                 Destroy
                 this
                 Temple
                 ,
                 and
                 in
                 three
                 dayes
                 I
                 will
                 raise
                 it
                 up
                 .
              
               Which
               words
               ,
               though
               spoken
               by
               occasion
               of
               the
               material
               Temple
               (
               as
               those
               were
               of
               Peters
               name
               )
               yet
               Christ
               understood
               them
               of
               the
               Temple
               of
               his
               Body
               ,
               (
               as
               here
               likewise
               he
               doth
               of
               his
               person
               .
               )
               
                 But
                 still
                 they
                 urge
                 ,
                 Christ
                 put
                 the
                 Keyes
                 into
                 Saint
              
               Peters
               hands
               ,
               Matthew
               ,
               16.
               19.
               
               
                 Now
                 the
                 power
                 of
                 the
                 Keyes
                 doth
                 denote
                 Regal
                 Authority
                 .
              
               I
               answer
               ,
               First
               ,
               The
               Keyes
               may
               be
               given
               two
               wayes
               ,
               either
               
                 from
                 a
                 Prince
                 to
                 a
                 Subject
                 ,
              
               or
               
                 from
                 a
                 City
                 to
                 a
                 Prince
                 .
              
               In
               this
               latter
               acception
               ,
               they
               denote
               principality
               in
               the
               Receiver
               ,
               but
               withall
               inferiority
               and
               subjection
               in
               the
               Given
               :
               and
               in
               this
               sense
               ,
               I
               am
               so
               charitable
               ,
               as
               to
               think
               they
               will
               not
               say
               that
               Christ
               gave
               the
               Keyes
               to
               Peter
               ;
               it
               must
               be
               then
               as
               a
               Prince
               to
               a
               Subject
               ;
               and
               when
               they
               are
               so
               given
               ,
               it
               doth
               not
               imply
               an
               universal
               power
               in
               the
               persons
               
               to
               whom
               they
               are
               given
               ,
               but
               an
               investing
               them
               in
               that
               particular
               place
               he
               hath
               appointed
               them
               to
               ;
               the
               Office
               which
               the
               power
               of
               the
               Keyes
               implies
               ,
               is
               Ministerial
               ,
               and
               not
               
                 Authoritative
                 ;
                 Delarative
              
               ,
               and
               not
               
                 Iuridical
                 ;
                 over
                 persons
                 committed
                 to
                 their
                 charge
                 ,
                 and
                 not
                 over
                 Officers
                 joyned
                 in●equality
                 of
                 power
                 with
                 them
                 .
              
               For
               so
               were
               the
               rest
               of
               the
               Apostles
               with
               Peter
               in
               the
               same
               power
               of
               the
               Keyes
               ,
               Matth.
               18.
               18.
               
               Iohn
               20.
               23.
               
               This-power
               of
               the
               Keyes
               then
               was
               given
               to
               Peter
               in
               a
               
                 peculiar
                 manner
              
               ,
               but
               
                 nothing
                 peculiar
              
               to
               him
               given
               thereby
               .
               
                 But
                 still
                 there
                 remains
                 another
                 Ward
                 in
                 Saint
              
               Peters
               
                 Keyes
                 ,
                 and
                 the
                 last
                 foot
                 to
                 the
                 Popes
                 Chair
                 which
                 is
              
               Pasce
               oves
               ,
               
                 Feed
                 my
                 sheep
                 ;
                 a
                 charge
                 given
                 particularly
                 to
              
               Peter
               ,
               Iohn
               21.
               15.
               
               Thence
               they
               infer
               
                 his
                 Power
                 over
                 the
                 whole
                 Church
                 .
              
               But
               this
               foot
               hath
               neither
               joynts
               nor
               sinews
               in
               it
               ,
               and
               is
               as
               infirm
               as
               any
               of
               the
               rest
               :
               sor
               neither
               did
               this
               Command
               rather
               then
               Commission
               belong
               onely
               to
               Peter
               ;
               for
               Christ
               had
               before
               given
               them
               all
               their
               general
               Commission
               :
               
                 As
                 the
                 Father
                 hath
                 sent
                 me
                 ,
                 even
                 so
                 send
                 I
                 you
                 ,
              
               John
               20
               21.
               whereby
               is
               implied
               an
               investing
               all
               the
               Apostles
               equally
               ,
               with
               the
               power
               and
               authority
               of
               Governing
               the
               Church
               of
               God
               ;
               although
               this
               charge
               be
               peculiarly
               renewed
               to
               Peter
               ,
               because
               as
               he
               had
               particularly
               faln
               ,
               so
               he
               should
               be
               particularly
               restored
               ;
               neither
               yet
               did
               we
               grant
               this
               :
               doth
               the
               word
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               imply
               such
               a
               Power
               and
               authority
               as
               they
               plead
               for
               ,
               viz.
               A
               Supream
               power
               over
               the
               Church
               of
               God
               :
               for
               this
               even
               by
               Peter
               himself
               is
               attributed
               to
               the
               fixed
               Presbyters
               of
               the
               Churches
               ,
               who
               by
               this
               argument
               have
               as
               much
               authority
               conveyed
               them
               ,
               as
               Saint
               Peter
               had
               ,
               1
               Pet.
               5.
               2.
               and
               yet
               should
               we
               grant
               this
               ,
               it
               would
               not
               infer
               what
               they
               desire
               ;
               for
               these
               sheep
               were
               not
               the
               whole
               Church
               of
               Christ
               ,
               taken
               absolutely
               ,
               but
               Indefinitely
               .
               For
               all
               the
               Apostles
               had
               a
               command
               
                 to
                 preach
                 to
                 every
                 Creature
              
               ,
               Matth.
               28.
               18.
               which
               was
               as
               to
               the
               words
               larger
               ,
               as
               to
               the
               Sense
               the
               same
               with
               that
               to
               Saint
               Peter
               here
               .
               And
               afterwards
               we
               find
               Peter
               called
               
                 the
                 Apostle
                 of
                 Circumcision
              
               ,
               and
               
                 the
                 Apostles
                 sending
                 him
              
               
               to
               Samaria
               ,
               and
               Paul
               
                 in
                 the
                 right
                 hand
                 of
                 fellowship
                 with
              
               Peter
               ;
               which
               had
               been
               certainly
               dishonourable
               to
               Peter
               ,
               had
               he
               been
               invested
               with
               such
               an
               Universal
               Supream
               Power
               over
               the
               Apostles
               and
               the
               whole
               Church
               .
               Such
               pretences
               then
               as
               these
               are
               for
               such
               an
               Extravagant
               power
               in
               the
               Church
               of
               God
               ,
               
               from
               such
               miserably
               weak
               Foundations
               ,
               for
               the
               upholding
               a
               corrupt
               Interest
               ,
               have
               given
               the
               occasion
               to
               that
               tart
               
                 Sarcasm
                 ,
                 In
                 Papatu
                 sub
              
               Petri
               
                 nudo
                 nomine
                 Satan
                 non
                 amplius
                 Larva
                 .
              
               But
               that
               which
               would
               seem
               sufficient
               to
               awaken
               any
               out
               of
               this
               dream
               of
               Saint
               Peters
               power
               over
               the
               rest
               of
               the
               Apostles
               ,
               
               is
               ,
               the
               frequent
               contendings
               of
               the
               twelve
               Apostles
               ,
               one
               among
               another
               ,
               Who
               should
               be
               the
               greatest
               ;
               and
               that
               even
               after
               that
               Christ
               had
               said
               ,
               Upon
               this
               Rock
               will
               I
               build
               my
               Church
               ,
               as
               we
               may
               see
               Matthew
               20
               24.
               
               If
               Christ
               had
               conferred
               such
               a
               power
               on
               Saint
               Peter
               ,
               what
               little
               ground
               had
               there
               been
               for
               the
               request
               of
               Iames
               and
               Iohn
               ?
               and
               would
               not
               our
               Saviour
               rather
               have
               told
               them
               ,
               the
               chiefest
               place
               was
               conserred
               on
               Peter
               already
               ,
               then
               have
               curbed
               their
               ambition
               in
               seeking
               who
               should
               be
               greatest
               ;
               and
               would
               have
               bid
               them
               be
               subject
               to
               Peter
               as
               their
               Head
               and
               Ruler
               .
               We
               see
               not
               then
               the
               least
               foundation
               for
               an
               universal
               Monarchy
               in
               the
               Church
               of
               God
               ;
               and
               so
               this
               form
               of
               Government
               is
               not
               determined
               by
               any
               actions
               or
               commands
               of
               Christ.
               
            
             
               We
               come
               now
               to
               consider
               the
               pleas
               of
               others
               ,
               who
               joyn
               in
               
               renouncing
               any
               Supream
               power
               under
               Christ
               ,
               over
               the
               Church
               of
               God
               ;
               but
               differ
               as
               to
               the
               particular
               forms
               of
               Government
               in
               the
               Church
               ;
               those
               who
               are
               for
               an
               inequality
               ,
               usually
               fix
               on
               the
               
                 imparity
                 between
                 the
                 Apostles
                 and
                 the
                 LXX
                 .
              
               Those
               that
               are
               for
               a
               parity
               upon
               Matth.
               20.
               25.
               and
               Matth.
               18.
               17.
               
               I
               shall
               here
               proceed
               in
               the
               former
               method
               ,
               to
               shew
               that
               none
               of
               those
               can
               prove
               the
               Form
               they
               contend
               for
               as
               only
               necessary
               ,
               nor
               their
               adversaries
               prove
               it
               
                 unlawful
                 .
                 First
              
               then
               for
               the
               inequality
               between
               the
               Apostles
               and
               the
               LXX
               .
               Disciples
               ;
               by
               that
               inequality
               is
               meant
               ,
               either
               only
               
                 an
                 inequality
                 of
                 order
              
               ;
               or
               else
               ,
               an
               
                 inequality
                 carrying
                 superiority
                 and
                 subordination
              
               .
               It
               is
               evident
               that
               the
               
                 LXX
                 .
                 disciples
              
               were
               not
               of
               the
               same
               Order
               with
               the
               
                 twelve
                 Apostles
              
               ,
               whom
               Christ
               had
               designed
               for
               the
               chief
               Government
               of
               his
               Church
               ,
               after
               his
               Ascension
               ;
               and
               in
               this
               respect
               the
               comparison
               of
               the
               
                 twelve
                 heads
                 of
                 the
                 Tribes
              
               ,
               and
               the
               
                 seventy
                 Elders
              
               ,
               seems
               parallel
               with
               the
               
                 twelve
                 Apostles
              
               ;
               and
               the
               
                 LXX
                 .
                 disciples
              
               ;
               but
               if
               by
               imparity
               ,
               be
               meant
               ,
               that
               the
               twelve
               Apostles
               had
               a
               
                 superiority
                 of
                 power
                 and
                 jurisdiction
              
               over
               the
               LXX
               .
               disciples
               ;
               there
               is
               not
               the
               least
               evidence
               or
               foundation
               ,
               in
               Reason
               or
               Scripture
               for
               it
               .
               For
               
               the
               LXX
               .
               did
               not
               derive
               their
               power
               from
               the
               Apostles
               ,
               but
               immediately
               from
               Christ
               ;
               they
               enjoyed
               the
               same
               priviledges
               ,
               were
               sent
               upon
               the
               same
               message
               ,
               (
               making
               way
               for
               
               Christs
               entertainment
               in
               the
               several
               Cities
               they
               went
               to
               )
               yea
               ,
               all
               things
               were
               parallel
               between
               them
               and
               the
               Apostles
               in
               their
               mission
               (
               unlesse
               any
               difference
               be
               made
               in
               the
               Cities
               they
               went
               to
               ,
               and
               their
               number
               )
               .
               So
               that
               there
               is
               no
               superiority
               of
               office
               in
               the
               Apostles
               ,
               above
               the
               LXX
               .
               nor
               of
               power
               and
               jurisdiction
               over
               them
               ;
               their
               Commissions
               being
               the
               same
               :
               And
               it
               seems
               most
               probable
               that
               both
               their
               missions
               were
               only
               temporary
               ,
               and
               after
               this
               the
               LXX
               .
               remained
               in
               the
               nature
               of
               private
               Disciples
               ,
               till
               they
               were
               sent
               abroad
               by
               a
               new
               Commission
               after
               the
               Resurrection
               ,
               for
               preaching
               the
               Gospel
               ,
               and
               planting
               Churches
               .
               For
               we
               see
               that
               the
               Apostles
               themselves
               were
               only
               Probationers
               ,
               till
               Christ
               solemnly
               authorized
               them
               for
               their
               
                 Apostolical
                 employment
                 ,
                 Matth.
              
               28.
               18.
               
               Iohn
               20.
               21.
               when
               their
               full
               Commissions
               were
               granted
               to
               them
               ,
               and
               then
               indeed
               they
               acted
               with
               a
               
                 plenitude
                 of
                 power
              
               ,
               as
               Governours
               of
               the
               Church
               ,
               but
               not
               before
               .
               Nothing
               can
               be
               inferred
               then
               for
               any
               necessary
               standing
               Rule
               for
               Church-government
               ,
               from
               any
               comparison
               between
               the
               Apostles
               and
               the
               LXX
               .
               during
               the
               life
               of
               Christ
               ,
               because
               both
               their
               missiors
               were
               temporary
               and
               occasional
               .
               Only
               we
               see
               ,
               that
               because
               Christ
               did
               keep
               up
               the
               number
               of
               the
               twelve
               so
               strictly
               ,
               that
               as
               the
               LXX
               .
               were
               a
               distinct
               number
               from
               them
               ,
               so
               when
               one
               was
               dead
               ,
               another
               was
               to
               be
               chosen
               in
               his
               stead
               (
               which
               had
               been
               needlesse
               ,
               if
               they
               had
               not
               been
               a
               distinct
               Order
               and
               Colledge
               by
               themselves
               )
               ,
               it
               is
               thence
               evident
               that
               the
               Apostolical
               power
               ,
               was
               a
               superiour
               power
               to
               any
               in
               the
               Church
               ;
               and
               that
               such
               an
               inequality
               in
               Church-Officers
               as
               was
               between
               them
               and
               particular
               Pastors
               of
               Churches
               ,
               is
               not
               contrary
               to
               what
               our
               Saviour
               saith
               ,
               when
               he
               forbids
               that
               dominion
               and
               authority
               in
               his
               Disciples
               ,
               which
               was
               exercised
               by
               the
               Kings
               of
               the
               earth
               ,
               Matthew
               20.
               25.
               
               Luke
               22.
               25.
               which
               places
               ,
               because
               they
               are
               brought
               by
               some
               ,
               to
               take
               away
               all
               inequality
               among
               Church-Officers
               ,
               I
               shall
               so
               far
               examine
               the
               meaning
               of
               them
               ,
               as
               they
               are
               conceived
               to
               have
               any
               influence
               thereupon
               .
               First
               then
               ,
               I
               say
               ,
               that
               it
               is
               not
               only
               the
               
                 abuse
                 of
                 civil
                 power
              
               ,
               which
               our
               Saviour
               forbids
               his
               Disciples
               ,
               
               but
               the
               
                 exercise
                 of
                 any
                 such
                 power
                 as
                 that
                 is
                 .
              
               And
               therefore
               the
               Papists
               are
               mistaken
               ,
               when
               from
               the
               words
               of
               
                 Luke
                 ,
                 Vos
                 autem
                 non
                 sic
                 ,
              
               they
               conclude
               ,
               
                 All
                 power
              
               is
               not
               forbidden
               ,
               but
               only
               
                 such
                 a
                 tyrannical
                 power
              
               ,
               as
               is
               there
               spoken
               of
               .
               For
               those
               words
               are
               not
               a
               limitation
               and
               modification
               of
               the
               power
               spoken
               of
               ,
               but
               a
               
                 total
                 prohibition
              
               of
               it
               ;
               for
               first
               ,
               the
               comparison
               is
               not
               between
               the
               Apostles
               and
               Tyrants
               ,
               but
               between
               
                 them
                 and
                 Princes
              
               ,
               yea
               such
               as
               Luke
               c●lls
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Indeed
               ,
               had
               Christ
               
               said
               ,
               The
               Kings
               of
               the
               earth
               abuse
               their
               authority
               ;
               
                 vos
                 autem
                 non
                 sic
              
               ;
               then
               it
               would
               have
               been
               onely
               a
               limitation
               of
               the
               exercise
               of
               power
               ;
               but
               the
               meer
               exercise
               of
               civil
               authority
               being
               spoken
               of
               before
               ,
               and
               then
               it
               being
               subjoyned
               ,
               
                 but
                 you
                 not
                 so
              
               ;
               it
               plainly
               implyes
               a
               forbidding
               of
               the
               power
               spoken
               of
               ,
               in
               the
               persons
               spoken
               to
               .
               But
               ,
               
                 say
                 they
              
               ,
               the
               words
               used
               in
               Matthew
               ,
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               import
               the
               abuse
               of
               their
               power
               ,
               which
               is
               forbidden
               .
               But
               I
               answer
               ,
               first
               ,
               in
               Luke
               it
               is
               otherwise
               ;
               for
               there
               it
               is
               the
               simple
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               when
               it
               follows
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               So
               that
               if
               the
               abuse
               be
               forbidden
               in
               one
               ,
               the
               use
               is
               in
               the
               other
               :
               but
               secondly
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               by
               the
               LXX
               .
               is
               used
               frequently
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               often
               rendred
               by
               that
               word
               ;
               as
               Psalm
               72.
               7.
               
               
                 He
                 shall
                 have
                 dominion
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Psalm
               110.
               2.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Rule
                 thou
                 in
                 the
                 midst
                 of
                 thine
                 enemies
              
               ;
               
               in
               both
               which
               places
               ,
               it
               is
               spoken
               of
               christs
               Kingdom
               .
               So
               in
               Genesis
               1.
               28.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Replenish
                 the
                 earth
                 ,
                 and
                 have
                 dominion
                 over
                 it
                 .
              
               In
               all
               which
               places
               ,
               it
               is
               used
               simply
               for
               Dominion
               ,
               and
               not
               for
               Tyrannical
               Power
               .
            
             
               It
               is
               not
               then
               the
               abuse
               of
               civil
               Power
               ,
               but
               the
               use
               of
               it
               ,
               which
               is
               here
               forbidden
               :
               which
               will
               be
               more
               evident
               secondly
               ,
               from
               the
               importance
               of
               the
               phrase
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               which
               answers
               to
               the
               Hebrew
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               simply
               denyes
               what
               went
               before
               ;
               as
               when
               Cain
               expresseth
               his
               fear
               of
               being
               kill'd
               ,
               Genesis
               4.
               14.
               
               The
               Septuagint
               render
               Gods
               answer
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               whereby
               is
               not
               denyed
               ,
               only
               the
               manner
               of
               his
               death
               to
               be
               as
               Abels
               was
               ,
               but
               it
               is
               simply
               denyed
               ;
               and
               so
               Psalm
               1.
               4.
               the
               LXX
               .
               render
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 wicked
                 are
                 not
                 so
              
               .
               So
               ,
               when
               Christ
               saith
               ,
               Matthew
               19.
               8.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 from
                 the
                 beginning
                 it
                 was
                 not
                 so
              
               ;
               it
               imports
               
               an
               absolute
               denyal
               of
               giving
               bills
               of
               divorce
               from
               the
               beginning
               .
               Thirdly
               ;
               This
               no
               wayes
               answers
               to
               the
               scope
               of
               the
               Apostles
               contention
               ,
               which
               was
               meerly
               about
               Primacy
               and
               Power
               ,
               and
               not
               at
               all
               about
               the
               abuse
               of
               this
               Power
               .
               So
               that
               by
               this
               place
               ,
               all
               affectation
               and
               use
               of
               a
               civil
               ,
               co
               ▪
               active
               ,
               external
               power
               is
               forbidden
               to
               the
               Officers
               of
               the
               Church
               ;
               the
               power
               of
               the
               Church
               being
               only
               a
               directive
               ,
               voluntary
               power
               ;
               and
               is
               rather
               a
               Ministry
               then
               a
               Power
               ,
               as
               our
               Saviour
               expresseth
               there
               ,
               Matthew
               20.
               26.
               
               Luke
               22.
               26.
               
               But
               having
               thus
               excluded
               all
               Civil
               Power
               from
               the
               Governours
               of
               the
               Church
               ,
               as
               such
               :
               I
               say
               ,
               secondly
               ,
               That
               this
               place
               doth
               no
               wayes
               imply
               a
               prohibition
               of
               all
               inequality
               among
               the
               Governours
               of
               the
               Church
               ;
               which
               is
               abundantly
               cleared
               by
               this
               reason
               ,
               because
               by
               the
               acknowledgement
               of
               all
               parties
               ,
               the
               Apostles
               had
               a
               Superiour
               power
               over
               the
               ordinary
               Pastors
               of
               Churches
               ;
               Now
               if
               the
               exercise
               of
               all
               Superiority
               had
               been
               forbidden
               ,
               this
               must
               have
               been
               forbidden
               too
               ;
               as
               implying
               plainly
               an
               exercise
               of
               authority
               in
               some
               over
               others
               in
               the
               Church
               .
               And
               therefore
               Musculus
               thus
               explains
               the
               place
               :
               
                 Non
                 exigit
                 hoc
                 Christus
                 ut
                 omnes
                 in
                 regno
                 suo
                 sint
                 aequales
                 ,
                 sed
                 nè
                 quispiam
                 cupiat
                 magnus
                 &
                 primus
                 haberi
                 &
                 videri
                 .
              
               It
               is
               not
               an
               inequality
               of
               Order
               ,
               but
               ambition
               which
               Christ
               forbids
               ;
               and
               therefore
               he
               observes
               that
               Christ
               saith
               not
               .
               Let
               none
               be
               great
               among
               you
               ,
               and
               none
               first
               ;
               which
               should
               have
               been
               ,
               if
               all
               Primacy
               and
               Superiority
               had
               been
               forbidden
               ,
               and
               a
               necessity
               of
               an
               equality
               among
               Church-Officers
               :
               
                 but
                 he
                 that
                 will
                 be
                 great
                 among
                 you
                 ,
                 let
                 him
                 be
                 your
                 Minister
                 .
              
               Let
               those
               that
               are
               above
               others
               ,
               look
               upon
               themselves
               as
               the
               servants
               of
               others
               ,
               and
               not
               as
               their
               masters
               .
               For
               God
               never
               bestows
               any
               power
               on
               any
               ,
               for
               the
               sake
               of
               those
               that
               have
               it
               ,
               but
               for
               the
               sake
               of
               those
               for
               whom
               they
               are
               employed
               :
               When
               men
               seek
               then
               their
               own
               greatnesse
               ,
               and
               not
               the
               service
               of
               the
               Church
               ,
               they
               flatly
               contradict
               this
               Precept
               of
               Christ
               ,
               
                 But
                 with
                 you
                 it
                 shall
                 not
                 be
                 so
                 .
              
               But
               however
               an
               inequality
               of
               Power
               and
               Order
               for
               the
               Churches
               good
               is
               not
               thereby
               prohibited
               :
               Which
               is
               sufficient
               for
               my
               purpose
               .
            
             
               The
               next
               place
               to
               be
               considered
               ,
               is
               ,
               that
               in
               Matthew
               18.
               15
               ,
               
               16
               ,
               17.
               
               
                 If
                 thy
                 brother
                 shall
                 trespass
                 against
                 thee
                 ▪
                 go
                 and
                 tell
                 him
              
               
               
                 his
                 fault
                 between
                 thee
                 and
                 him
                 alone
                 ;
                 if
                 he
                 shall
                 hear
                 thee
                 ,
                 thou
                 hast
                 gained
                 thy
                 brother
                 .
                 But
                 if
                 he
                 will
                 not
                 hear
                 thee
                 ,
                 then
                 take
                 with
                 thee
                 one
                 or
                 two
                 more
                 ,
                 that
                 in
                 the
                 mouth
                 of
                 two
                 or
                 three
                 witnesses
                 every
                 word
                 may
                 be
                 established
                 .
                 And
                 if
                 he
                 shall
                 neglect
                 to
                 hear
                 them
                 ,
                 tell
                 it
                 to
                 the
                 Church
                 ;
                 but
                 if
                 he
                 neglect
                 to
                 hear
                 the
                 Church
                 ,
                 let
                 him
                 be
                 unto
                 thee
                 as
                 an
                 heathen
                 man
                 and
                 a
                 Publican
                 .
              
               It
               seems
               a
               very
               strange
               thing
               to
               consider
               ,
               that
               this
               one
               place
               hath
               been
               pressed
               by
               all
               parties
               to
               serve
               under
               them
               ,
               for
               the
               maintenance
               of
               their
               own
               particular
               form
               of
               Government
               :
               so
               that
               (
               as
               the
               Iews
               fable
               of
               the
               Manna
               )
               ,
               it
               hath
               had
               a
               different
               taste
               ,
               according
               to
               the
               diversity
               of
               the
               palats
               of
               men
               .
               Those
               that
               are
               for
               a
               
                 Congregational
                 Church
              
               ,
               being
               the
               first
               receptacle
               of
               Church
               power
               ,
               set
               this
               place
               in
               the
               front
               of
               their
               arguments
               ;
               Those
               who
               plead
               for
               
                 Standing
                 Presbyteries
                 ,
                 Lay-Elders
                 ,
                 subordination
                 of
                 Courts
                 ,
              
               fetch
               all
               these
               out
               of
               this
               place
               ;
               Those
               that
               are
               for
               a
               
                 Power
                 of
                 Church
                 Discipline
              
               to
               be
               only
               lodged
               in
               a
               
                 higher
                 Order
                 of
                 Chur
                 〈…〉
                 Officers
              
               succeeding
               the
               Apostles
               ,
               derive
               the
               succession
               of
               that
               power
               from
               this
               place
               ;
               nay
               lest
               quidlibet
               should
               not
               be
               proved
               èquolibet
               ,
               the
               Papists
               despair
               not
               of
               proving
               the
               
                 constant
                 visibility
                 of
                 the
                 Church
                 ,
                 the
                 subordination
                 of
                 all
                 to
                 the
                 Pope
                 ,
                 the
                 infallibility
                 of
                 general
                 Councils
                 ,
              
               all
               out
               of
               this
               place
               .
               Methinks
               then
               it
               might
               be
               argument
               enough
               of
               the
               incompetency
               of
               this
               place
               to
               determine
               any
               one
               particular
               form
               ,
               when
               it
               is
               with
               equal
               confidence
               on
               all
               sides
               brought
               to
               prove
               so
               many
               ;
               especially
               if
               it
               be
               made
               appear
               that
               the
               general
               Rule
               laid
               down
               in
               these
               words
               ,
               may
               be
               observed
               under
               a
               diversity
               of
               forms
               of
               Government
               .
               For
               whether
               by
               the
               Church
               ,
               we
               mean
               the
               community
               of
               the
               faithful
               in
               a
               particular
               Congregation
               ,
               or
               the
               standing
               Officers
               of
               such
               a
               Church
               ,
               or
               a
               Consistorial
               Court
               ,
               or
               Synodical
               Assembly
               ,
               or
               higher
               Church-Officers
               ,
               it
               is
               still
               the
               duty
               of
               men
               in
               case
               of
               offences
               ,
               to
               tell
               the
               Church
               for
               redresse
               of
               grievances
               ,
               or
               vindication
               of
               the
               person
               himself
               ,
               that
               he
               hath
               discharged
               his
               duty
               .
            
             
               This
               place
               then
               determines
               not
               what
               this
               Church
               is
               ,
               nor
               what
               the
               form
               of
               it●
               Government
               should
               be
               ,
               when
               the
               sense
               of
               it
               holds
               good
               and
               true
               under
               such
               diversity
               of
               forms
               .
               But
               we
               shall
               further
               enquire
               what
               influence
               this
               place
               can
               have
               upon
               the
               modelling
               the
               Government
               in
               the
               Church
               of
               God.
               Fo●
               
               Chamier
               tells
               us
               ,
               the
               
                 prima
                 Politia
                 Ecclesiasticae
                 origo
              
               is
               to
               be
               
               found
               in
               these
               words
               ;
               it
               will
               be
               then
               worth
               our
               enquiry
               to
               see
               what
               foundation
               for
               Church
               government
               can
               be
               drawn
               out
               of
               these
               words
               .
               In
               which
               the
               variety
               of
               Expositions
               (
               like
               a
               multitude
               of
               Physitians
               to
               a
               distempered
               Patient
               )
               have
               left
               it
               worse
               then
               they
               found
               it
               ;
               I
               mean
               more
               difficult
               and
               obscure
               .
               We
               shall
               therefore
               endeavour
               to
               lay
               aside
               all
               pre-conceptions
               by
               other
               mens
               judgements
               and
               opinions
               ,
               and
               see
               what
               innate
               Light
               there
               is
               in
               the
               Text
               it self
               to
               direct
               us
               to
               the
               full
               sense
               and
               meaning
               of
               it
               .
               Two
               things
               the
               great
               difficulty
               of
               the
               place
               lyes
               in
               ,
               
                 What
                 the
                 offences
                 are
                 here
                 spoken
                 of
                 ?
                 What
                 the
                 Church
                 is
                 which
                 must
                 b●
                 spoken
                 to
                 ?
              
               For
               the
               First
               ,
               I
               conceive
               it
               evident
               to
               any
               unprejudicated
               mind
               ,
               that
               the
               matter
               our
               Saviour
               speaks
               of
               ,
               is
               a
               matter
               of
               private
               offence
               and
               injury
               ,
               and
               not
               a
               matter
               of
               scandal
               ,
               as
               such
               considered
               in
               a
               Church-Society
               ,
               which
               I
               make
               appear
               thus
               First
               ,
               From
               the
               parallel
               place
               to
               this
               Luke
               17.
               3.
               
               
                 〈…〉
                 y
                 Brother
                 trespasse
                 against
                 thee
                 ,
                 rebuke
                 him
                 ;
                 and
                 if
                 he
                 repent
                 ,
                 forgive
                 him
                 .
              
               This
               can
               be
               nothing
               else
               but
               a
               matter
               of
               private
               injury
               ,
               because
               it
               is
               in
               the
               power
               of
               every
               private
               person
               to
               forgive
               it
               ;
               which
               it
               was
               not
               in
               his
               power
               to
               do
               ,
               were
               it
               a
               matter
               of
               scandal
               to
               the
               whole
               Church
               ;
               unlesse
               we
               make
               it
               among
               Christians
               (
               as
               it
               was
               among
               the
               Jews
               )
               that
               every
               private
               person
               might
               excommunicate
               another
               ,
               and
               to
               release
               him
               afterward
               .
               Secondly
               ,
               It
               manifestly
               appears
               from
               St.
               Peters
               words
               next
               after
               this
               Paragraph
               ,
               Matth.
               18.
               20.
               
               
                 Lord
                 ,
                 how
                 often
                 shall
                 my
                 brother
                 sin
                 against
                 me
                 ,
                 and
                 I
                 forgive
                 him
                 ,
                 till
                 seven
                 times
                 ?
              
               &c.
               Christ
               answers
               him
               ,
               
                 till
                 seventy
                 times
                 seven
              
               ,
               that
               is
               ,
               as
               often
               as
               he
               doth
               it
               .
               And
               thence
               Christ
               brings
               the
               parable
               of
               the
               King
               forgiving
               his
               Servants
               ,
               v.
               23.
               
               Thirdly
               ,
               Were
               it
               meant
               of
               any
               scandalous
               sin
               committed
               with
               the
               privacy
               of
               any
               particular
               person
               (
               as
               many
               understand
               trespassing
               
                 against
                 thee
              
               ,
               that
               is
               ,
               
                 te
                 conscio
              
               )
               then
               this
               inconvenience
               must
               necessarily
               follow
               ,
               that
               matters
               of
               scandal
               must
               be
               brought
               to
               the
               Churches
               cognizance
               when
               there
               can
               be
               no
               way
               to
               decide
               them
               ;
               that
               is
               ,
               when
               one
               offends
               ,
               and
               only
               one
               person
               knows
               it
               ;
               here
               will
               be
               a
               single
               affirmation
               on
               one
               side
               ,
               and
               denyal
               on
               the
               other
               side
               ,
               and
               so
               there
               can
               be
               no
               way
               to
               decide
               it
               ;
               the
               matter
               here
               spoken
               of
               then
               is
               somewhat
               only
               relating
               to
               the
               offence
               or
               injury
               of
               some
               particular
               person
               ,
               
               and
               not
               a
               matter
               of
               scandal
               to
               the
               whole
               Church
               .
               The
               Question
               then
               as
               propounded
               to
               be
               spoken
               to
               by
               our
               Saviour
               ,
               is
               ,
               
                 What
                 is
                 to
                 be
                 done
                 in
                 case
                 of
                 private
                 offences
                 between
                 man
                 and
                 man
                 ?
              
               and
               not
               in
               case
               of
               secret
               sins
               against
               God
               ,
               and
               scandalous
               to
               the
               Church
               ?
               Now
               to
               this
               our
               Saviour
               layes
               down
               his
               answer
               gradually
               :
               first
               ,
               there
               must
               be
               
                 private
                 admonition
              
               ;
               if
               that
               succeed
               not
               ,
               
                 admonition
                 before
                 witnesses
              
               ;
               if
               not
               that
               ,
               
                 telling
                 the
                 Church
              
               ;
               if
               not
               that
               neither
               ,
               
                 reputing
                 him
                 as
                 a
                 Heathen
                 and
                 Publican
                 .
              
               Now
               in
               this
               answer
               ,
               we
               must
               conceive
               our
               Saviour
               speaks
               as
               to
               an
               ordinary
               case
               ,
               so
               in
               a
               way
               easie
               to
               be
               understood
               by
               all
               that
               heard
               him
               :
               and
               therefore
               he
               must
               speak
               in
               allusion
               to
               what
               was
               at
               that
               time
               among
               the
               Jews
               in
               such
               cases
               ,
               which
               is
               freely
               acknowledged
               both
               by
               Calvin
               and
               Beza
               
               upon
               the
               place
               .
               
                 Nam
                 certè
                 tanquam
                 de
                 Iudais
                 haec
                 dici
                 apparet
                 ,
                 saltem
                 ex
                 eo
                 quod
                 addit
                 ,
                 Sit
                 tibi
                 sicut
                 Ethnicus
                 &
                 Publicanus
                 .
              
               We
               must
               then
               see
               what
               the
               custom
               was
               among
               the
               Jews
               in
               such
               cases
               ,
               and
               how
               far
               our
               Saviour
               doth
               either
               approve
               the
               custome
               received
               ,
               or
               appoint
               new
               .
               The
               Law
               was
               very
               strict
               in
               case
               of
               offences
               ,
               
                 for
                 every
                 man
                 in
                 any
                 wise
                 to
                 rebuke
                 his
              
               
               
                 Neighbour
                 ,
                 and
                 not
                 to
                 suffer
                 sin
                 upon
                 him
                 ,
                 Arguendo
                 argues
                 ,
              
               our
               old
               Translation
               renders
               it
               ,
               
                 Thou
                 shalt
                 plainly
                 rebuke
                 thy
                 Neighbour
                 .
              
               Now
               this
               piece
               of
               necessary
               Discipline
               our
               Saviour
               endeavours
               to
               recover
               among
               them
               ,
               which
               it
               seems
               was
               grown
               much
               out
               of
               use
               with
               them
               .
               For
               
                 Rabbi
                 Chanina
              
               ,
               as
               
               Mr.
               Selden
               observes
               ,
               gave
               this
               as
               one
               reason
               of
               the
               destruction
               of
               
                 Ierusalem
                 ,
                 because
                 they
                 left
                 off
                 reproving
                 one
                 another
                 :
                 Non
                 excisa
                 fuissent
                 Hierosolyma
                 ,
                 nisi
                 quoniam
                 alter
                 alterum
                 non
                 coarguebat
                 .
              
               Our
               Saviour
               therefore
               inforceth
               this
               Law
               upon
               them
               in
               case
               of
               offences
               ;
               first
               ,
               to
               deal
               plainly
               with
               their
               Neighbour
               in
               reproving
               him
               :
               but
               our
               Saviour
               rests
               not
               here
               ,
               but
               being
               himself
               a
               pattern
               of
               Meeknesse
               and
               Charity
               ,
               he
               would
               not
               have
               them
               to
               rest
               in
               a
               bare
               private
               admonition
               ,
               but
               to
               shew
               their
               own
               readinesse
               to
               be
               reconciled
               ,
               and
               willingnesse
               to
               do
               good
               to
               the
               Soul
               of
               the
               offending
               party
               thereby
               ,
               he
               adviseth
               further
               to
               take
               two
               or
               three
               witnesses
               with
               them
               ,
               hoping
               thereby
               to
               work
               more
               upon
               him
               :
               but
               if
               still
               he
               continues
               refractory
               ,
               and
               is
               not
               sensible
               of
               his
               miscarriage
               ,
               
                 Tell
                 it
                 the
                 Church
              
               .
               What
               the
               Church
               here
               is
               ,
               is
               the
               great
               Controversie
               ;
               Some
               ,
               as
               Beza
               and
               his
               followers
               ,
               understand
               an
               Ecclesiastical
               
               Sanhedrin
               among
               the
               Jews
               ▪
               which
               had
               the
               proper
               cognizance
               of
               Ecclesiastical
               causes
               ;
               but
               it
               will
               be
               hard
               to
               prove
               any
               such
               
               Sanhedrin
               in
               use
               among
               them
               ▪
               the
               Priests
               and
               Levites
               indeed
               were
               very
               often
               chosen
               into
               the
               Sanhedrin
               ,
               (
               which
               it
               may
               be
               is
               the
               ground
               of
               the
               mistake
               ,
               but
               there
               was
               no
               such
               Sanhedrin
               among
               them
               ,
               which
               did
               not
               respect
               matters
               criminal
               and
               civil
               :
               So
               we
               must
               understand
               what
               Iosephus
               speaks
               of
               the
               Priests
               among
               the
               Jews
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               .
               
                 The
                 Priests
                 were
                 alwayes
                 very
                 studious
                 of
                 the
                 Law
                 ,
                 and
                 other
                 matters
                 of
                 concernment
                 .
                 These
                 were
                 appointed
                 as
                 the
                 Overseers
                 of
                 all
                 things
                 ,
                 Iudges
                 of
                 Controversies
                 ,
                 and
                 the
                 punishers
                 of
                 condemned
                 persons
                 .
              
               Thus
               we
               see
               ,
               he
               is
               so
               far
               from
               attributing
               a
               distinct
               Ecclesiastical
               Court
               to
               them
               ,
               that
               he
               seems
               to
               make
               them
               the
               only
               Judges
               in
               civil
               and
               criminal
               causes
               .
               Others
               ▪
               by
               the
               Church
               ,
               understand
               the
               Christian
               ▪
               Church
               ;
               but
               herein
               they
               are
               divided
               ;
               some
               understanding
               by
               it
               only
               the
               Officers
               of
               the
               Church
               :
               so
               Chrysostome
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Euthemius
                 Ecclesiam
                 nunc
                 vocat
                 prasides
                 fidelium
                 Ecclesiae
                 .
              
               Others
               understand
               it
               not
               in
               its
               representative
               notion
               ,
               but
               in
               its
               diffusive
               capacity
               ,
               as
               taking
               in
               all
               the
               members
               .
               But
               our
               Saviour
               speaking
               to
               a
               present
               case
               ,
               must
               be
               supposed
               to
               lay
               down
               a
               present
               remedy
               ,
               which
               could
               not
               be
               ,
               if
               he
               gave
               only
               Rules
               for
               governing
               his
               Church
               which
               was
               not
               as
               yet
               gathered
               nor
               formed
               ,
               there
               being
               then
               no
               
                 Court
                 Ecclesiastical
              
               for
               them
               to
               appeal
               unto
               .
               Suppose
               then
               this
               case
               to
               have
               fallen
               out
               immediately
               after
               our
               Saviours
               speaking
               it
               ,
               that
               one
               brother
               should
               trespasse
               against
               another
               ,
               either
               then
               notwithstanding
               our
               Saviours
               Speech
               (
               which
               speaks
               to
               the
               present
               time
               ,
               
                 Go
                 and
                 tell
                 the
                 Church
              
               )
               the
               offended
               brother
               is
               left
               without
               a
               power
               of
               redresse
               ,
               or
               he
               must
               understand
               it
               in
               some
               sense
               of
               the
               word
               Church
               ,
               which
               was
               then
               in
               use
               among
               the
               Jews
               .
               And
               these
               ,
               who
               tell
               us
               ,
               
                 That
                 unless
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 be
                 understood
                 for
                 a
              
               Church
               
                 as
                 we
                 understand
              
               
               
                 it
                 ,
                 it
                 would
                 be
                 no
                 easie
                 matter
                 for
                 us
                 now
                 to
                 conceive
                 what
                 the
                 Holy
                 Ghost
                 meant
                 by
                 it
                 ,
              
               would
               do
               well
               withall
               to
               consider
               how
               those
               to
               whom
               Christ
               spoke
               ,
               should
               apprehend
               his
               meaning
               if
               he
               spoke
               in
               a
               sense
               they
               never
               heard
               of
               before
               .
               And
               certainly
               ,
               our
               best
               way
               to
               understand
               the
               meaning
               of
               
               Scripture
               is
               to
               consider
               
                 what
                 ,
                 of
                 whom
                 ,
                 to
                 whom
              
               the
               Scripture
               speaks
               ;
               for
               although
               the
               Scripture
               ,
               as
               a
               Rule
               of
               Faith
               for
               us
               ,
               be
               supposed
               to
               be
               so
               written
               ,
               as
               to
               be
               easily
               understood
               by
               us
               ,
               yet
               as
               the
               parcels
               of
               it
               were
               spoken
               upon
               several
               Occasions
               ,
               they
               must
               be
               supposed
               to
               be
               so
               spoken
               ,
               as
               to
               be
               apprehended
               by
               them
               to
               whom
               they
               were
               spoken
               in
               the
               common
               senss
               of
               the
               words
               ,
               if
               nothing
               peculiar
               be
               expressed
               in
               the
               Speech
               ,
               whereby
               to
               restrain
               them
               to
               another
               sense
               .
               And
               therefore
               the
               Church
               must
               be
               understood
               in
               the
               same
               sense
               wherein
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               the
               Syriack
               answering
               to
               it
               ,
               was
               apprehended
               among
               the
               Jewes
               in
               our
               Saviours
               time
               .
               Which
               could
               not
               be
               for
               any
               new
               Consistory
               or
               Sanhedrin
               to
               be
               erected
               under
               the
               Gospel
               .
               Thence
               others
               conceiving
               that
               Christ
               did
               speak
               according
               to
               the
               Custome
               of
               the
               Jewes
               ▪
               by
               the
               
                 Church
                 ▪
              
               understand
               nothing
               else
               but
               the
               Sanhedrin
               ,
               and
               so
               make
               the
               sense
               of
               the
               words
               to
               be
               this
               .
               The
               Case
               our
               Saviour
               speaks
               to
               is
               that
               of
               private
               Quarrels
               ,
               wherein
               our
               Saviour
               layes
               down
               two
               Directions
               in
               a
               way
               of
               Charity
               ,
               
                 private
                 admonition
              
               ,
               and
               
                 before
                 witnesses
              
               ;
               but
               if
               the
               party
               continues
               refractory
               ,
               then
               it
               may
               be
               lawful
               to
               convent
               him
               before
               the
               Courts
               of
               Judicature
               among
               them
               ,
               the
               Triumvirate
               ,
               the
               23.
               or
               the
               great
               
                 Sanhedrin
                 ▪
              
               for
               although
               the
               Romans
               had
               taken
               away
               the
               power
               of
               the
               Iewes
               in
               Capital
               matters
               ,
               yet
               they
               allowed
               them
               liberty
               of
               judgeing
               in
               the
               case
               of
               private
               quarrels
               :
               but
               if
               he
               neglect
               to
               hear
               the
               Sanhedrin
               ,
               then
               it
               may
               be
               lawful
               to
               implead
               him
               before
               the
               Governour
               of
               the
               Province
               in
               his
               Court
               of
               Judicature
               ,
               by
               which
               Heathens
               and
               Publicans
               were
               to
               be
               judged
               ;
               which
               is
               meant
               by
               
                 Let
                 him
                 be
                 to
                 thee
              
               ,
               not
               as
               a
               brother
               Jew
               ,
               but
               
                 as
                 a
                 Heathen
                 and
                 a
                 Publican
                 .
              
               This
               Exposition
               is
               said
               to
               be
               first
               Broached
               by
               Erastus
               ;
               but
               much
               improved
               and
               enlarged
               by
               
                 Reverend
                 Bishop
                 Bilson
              
               ,
               who
               spends
               a
               whole
               
               Chapter
               upon
               it
               .
               But
               this
               Exposition
               though
               it
               seems
               fair
               and
               plausible
               ,
               yet
               there
               are
               several
               things
               in
               it
               which
               keep
               me
               from
               imbracing
               it
               ;
               as
               First
               ,
               It
               seems
               not
               very
               probable
               that
               our
               Saviour
               should
               send
               his
               Disciples
               to
               whom
               he
               speaks
               ,
               to
               the
               Jewish
               Sanhedrin
               for
               the
               ending
               any
               Controversies
               arising
               among
               themselves
               ;
               knowing
               how
               bitter
               Enemies
               they
               wer
               to
               all
               who
               were
               the
               followers
               of
               Christ.
               Secondly
               ,
               it
               seems
               not
               very
               agreeable
               with
               the
               scope
               of
               our
               Saviours
               Speech
               ▪
               
               which
               was
               to
               take
               up
               differences
               as
               much
               as
               may
               be
               among
               his
               Disciples
               ,
               and
               to
               make
               them
               shew
               all
               lenity
               and
               forherance
               towards
               those
               that
               had
               offended
               them
               ,
               and
               to
               do
               good
               to
               the
               Souls
               of
               those
               that
               had
               injured
               and
               provoked
               them
               ;
               whereas
               this
               command
               of
               telling
               the
               Sanhedrin
               ,
               and
               inpleading
               offendors
               before
               Heathen
               Courts
               ,
               tends
               apparently
               to
               heighten
               the
               bitterness
               and
               animosities
               of
               Mens
               spirits
               one
               against
               another
               :
               and
               layes
               Religion
               so
               open
               to
               Obloquies
               ,
               which
               makes
               Paul
               so
               severely
               reprove
               the
               
                 Christians
                 at
                 Corinth
                 ,
                 for
                 going
                 to
                 Law
              
               
               
                 before
                 Heathen
                 Magistrates
              
               ;
               therefore
               to
               say
               that
               Christ
               allows
               there
               going
               to
               Law
               before
               Heathens
               ,
               and
               Paul
               to
               forbid
               it
               ,
               were
               ,
               instead
               of
               finding
               a
               way
               to
               end
               the
               differences
               among
               Christians
               ,
               to
               make
               one
               between
               Christ
               and
               
                 Paul.
                 Thirdly
              
               ,
               the
               thing
               chiefly
               aimed
               at
               by
               Christ
               ,
               is
               not
               a
               mans
               Vindication
               of
               himself
               ,
               or
               recovering
               losses
               by
               injuries
               received
               ,
               but
               the
               recovering
               and
               
                 gaining
                 the
                 offending
                 brother
              
               ;
               which
               evidently
               appears
               by
               what
               our
               Saviour
               adds
               to
               the
               using
               admonition
               in
               private
               ,
               
                 If
                 he
                 shall
                 hear
                 thee
                 ,
                 thou
                 hast
                 gained
                 thy
                 brother
                 .
              
               Now
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               New
               Testament
               is
               used
               for
               the
               Conversion
               and
               turning
               others
               from
               sin
               .
               
                 That
                 I
                 might
                 gain
                 them
                 that
                 are
                 under
                 the
                 Law
                 ,
              
               1
               Corinth
               .
               9.
               19
               ,
               20
               ,
               &c.
               So
               1
               Pet.
               3.
               1.
               explained
               by
               Iames
               5.
               20.
               
               Our
               Saviour
               then
               speaks
               not
               to
               the
               manner
               of
               proceeding
               as
               to
               civil
               injuries
               ,
               which
               call
               for
               Restitution
               ,
               but
               to
               such
               as
               call
               for
               Reconciliation
               .
               And
               so
               the
               Case
               I
               conceive
               is
               that
               of
               
                 private
                 Differences
                 and
                 Quarrels
              
               between
               men
               ,
               and
               not
               
                 Law-Suites
                 nor
                 civil
                 Causes
              
               :
               I
               mean
               such
               Differences
               as
               respect
               persons
               and
               not
               things
               ,
               which
               our
               Saviour
               layes
               down
               these
               Rules
               for
               the
               ending
               of
               .
               And
               therefore
               I
               cannot
               but
               wonder
               to
               see
               some
               men
               insist
               so
               much
               on
               that
               place
               against
               such
               an
               Exposition
               of
               this
               Luke
               12.
               14.
               where
               Christ
               saith
               ,
               
                 Who
                 made
                 me
                 a
                 Iudge
                 ,
                 and
                 a
                 Divider
                 among
                 you
                 ?
              
               For
               doth
               it
               any
               wayes
               follow
               ,
               Because
               Christ
               would
               not
               take
               upon
               him
               to
               be
               a
               temporal
               Judge
               among
               the
               Jewes
               ,
               therefore
               he
               should
               take
               no
               course
               for
               the
               ending
               differences
               among
               his
               Disciples
               ,
               and
               the
               taking
               away
               all
               animosities
               from
               among
               them
               ?
               Nay
               on
               the
               contrary
               doth
               not
               our
               Saviour
               very
               often
               designedly
               speak
               to
               this
               very
               purpose
               ,
               to
               root
               out
               all
               bitterness
               ,
               malice
               ,
               envy
               ,
               and
               rancour
               from
               mens
               spirits
               ,
               and
               to
               perswade
               them
               to
               forgive
               injuries
               ,
               even
               to
               pray
               for
               persecutours
               ,
               and
               by
               any
               
               means
               to
               be
               reconciled
               to
               their
               Brethren
               .
               Which
               he
               makes
               to
               be
               a
               Duty
               of
               so
               great
               necessity
               ,
               
                 that
                 if
                 a
                 man
                 had
                 brought
                 his
                 gift
              
               
               
                 to
                 the
                 Altar
                 ,
                 and
                 remembred
                 his
                 brother
                 had
                 ought
                 against
                 him
                 ,
                 he
                 bids
                 him
                 leave
                 his
                 gift
                 there
                 ,
                 and
                 go
                 ,
                 be
                 reconciled
                 to
                 his
                 Brother
                 ,
                 and
                 then
                 offer
                 up
                 the
                 Gift
                 .
              
               We
               see
               hereby
               how
               suitable
               it
               was
               to
               our
               Saviours
               Doctrine
               and
               Design
               to
               lay
               down
               Rules
               for
               the
               ending
               of
               any
               differences
               arising
               among
               his
               Disciples
               ;
               and
               this
               being
               now
               cleared
               to
               be
               the
               state
               of
               the
               Case
               ,
               it
               will
               not
               be
               difficult
               to
               resolve
               what
               is
               meant
               by
               
                 telling
                 the
                 Church
              
               .
               Which
               I
               make
               not
               to
               be
               any
               appeal
               to
               a
               
                 juridical
                 court
              
               ,
               acting
               authoritatively
               over
               the
               persons
               brought
               before
               it
               ,
               but
               the
               third
               and
               
                 highest
                 step
                 of
                 Charity
              
               in
               a
               man
               towards
               a
               person
               that
               hath
               offended
               him
               ,
               viz.
               That
               when
               neither
               private
               admonition
               ,
               nor
               before
               two
               or
               three
               witnesses
               would
               serve
               to
               reclaim
               the
               offendor
               ,
               
                 then
                 to
                 call
                 a
                 select
                 company
                 together
              
               (
               which
               is
               the
               Natural
               importance
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               and
               before
               them
               all
               to
               lay
               open
               the
               cause
               of
               the
               breach
               and
               difference
               between
               them
               ,
               and
               to
               refer
               it
               to
               their
               Arbitration
               to
               compose
               and
               end
               it
               .
               Which
               Sense
               of
               the
               place
               ,
               I
               humbly
               conceive
               to
               have
               the
               least
               force
               in
               it
               ,
               and
               in
               every
               part
               of
               it
               to
               be
               most
               genuine
               and
               natural
               ,
               and
               fully
               agreeable
               to
               the
               received
               practice
               among
               the
               Jewes
               :
               which
               the
               Author
               of
               the
               Book
               Musar
               cited
               by
               Drusius
               fully
               acquaints
               
               us
               with
               ,
               whose
               words
               I
               shall
               Transcribe
               ,
               as
               being
               a
               plain
               Paraphrase
               on
               these
               of
               our
               Saviour
               .
               
                 Qui
                 arguit
                 socium
                 suum
                 ,
                 debet
                 primum
                 hoc
                 facere
                 placide
                 inter
                 se
                 ,
                 &
                 ipsum
                 solum
                 ,
                 verbis
                 mollibus
                 ,
                 ita
                 ut
                 non
                 pudefaciat
                 eum
                 .
                 Si
                 resipiscit
                 ,
                 bene
                 est
                 ;
                 sin
                 ,
                 debet
                 eum
                 acritèr
                 arguere
                 &
                 pudefacere
                 inter
                 se
                 &
                 ipsum
                 .
                 Si
                 non
                 resipiscit
                 ,
                 debet
                 adhibere
                 socios
                 ,
                 ipsumque
                 coram
                 illis
                 pudore
                 afficere
                 ;
                 si
                 nec
                 modo
                 quicquam
                 proficit
                 ,
                 debet
                 eum
                 pudefacere
                 coram
                 multis
                 ,
                 ejusque
                 delictum
                 publicare
                 .
                 Nam
                 certe
                 detegendi
                 sunt
                 hypocritae
                 .
              
               That
               which
               this
               Authour
               calls
               
                 pudefacere
                 eum
                 coram
                 multis
              
               ,
               is
               that
               which
               our
               Saviour
               means
               when
               he
               bids
               him
               
                 tell
                 the
                 Church
              
               ,
               or
               the
               Congregation
               ,
               as
               our
               Old
               Translation
               renders
               it
               .
               This
               the
               Jews
               called
               reproving
               of
               men
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               before
               a
               multitude
               ,
               as
               the
               
                 Vulg.
                 Latin
              
               though
               falsly
               renders
               that
               place
               L●viticus
               19.
               17.
               
                 publicè
                 argue
                 eum
              
               :
               and
               to
               this
               the
               Apostle
               may
               allude
               when
               he
               speaks
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               2
               Corinth
               .
               2.
               6.
               
                 censure
                 of
                 many
              
               ;
               and
               
               the
               reproof
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 before
                 all
              
               ,
               1
               Tim.
               5.
               20.
               which
               was
               to
               be
               in
               matters
               of
               publike
               scandal
               
                 upon
                 Religion
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               the
               Jewes
               call
               them
               ;
               but
               in
               case
               the
               offendor
               should
               still
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 slight
                 this
                 overture
                 of
                 Reconciliation
              
               ,
               before
               the
               company
               selected
               for
               hearing
               the
               Case
               ▪
               then
               saith
               our
               Saviour
               ,
               look
               upon
               him
               as
               an
               obstinate
               refractory
               creature
               ,
               and
               have
               no
               more
               to
               do
               with
               him
               ,
               then
               with
               a
               Heathen
               and
               
                 a
                 Publican
              
               ;
               by
               which
               terms
               the
               most
               wilful
               obstinate
               sinners
               were
               set
               out
               among
               the
               Jewes
               ,
               and
               by
               which
               our
               Saviour
               means
               a
               mans
               withdrawing
               himself
               ,
               as
               much
               as
               in
               him
               lies
               ,
               from
               all
               familiar
               society
               with
               such
               a
               person
               .
               And
               thus
               saith
               Christ
               ,
               
                 Whatsoever
                 you
                 bind
                 in
                 Earth
                 ,
                 shall
                 be
                 bound
                 in
                 Heaven
                 ,
                 and
                 whatsoever
                 you
                 loose
                 on
                 Earth
                 shall
                 be
                 loosed
                 in
                 Heaven
                 ,
              
               v.
               18.
               that
               is
               ,
               If
               after
               all
               your
               endeavours
               of
               Reconciliation
               ,
               the
               offender
               will
               hearken
               to
               no
               agreement
               ,
               it
               is
               an
               evidence
               and
               token
               that
               mars
               sin
               is
               bound
               upon
               him
               ,
               (
               that
               is
               ,
               
                 shall
                 not
                 be
                 pardoned
              
               so
               long
               as
               he
               continues
               impenitent
               ,
               )
               but
               if
               he
               repent
               of
               his
               offence
               ,
               and
               you
               be
               reconciled
               ,
               as
               the
               offence
               is
               removed
               
               on
               Earth
               thereby
               ,
               so
               the
               sin
               is
               
                 loosed
                 in
                 Heaven
              
               ,
               that
               is
               ,
               forgiven
               .
               The
               guilt
               of
               sin
               that
               binds
               ,
               it
               being
               an
               Obligation
               to
               punishment
               ;
               and
               so
               the
               pardon
               of
               sin
               that
               looseth
               ,
               as
               it
               cancels
               that
               Obligation
               .
               And
               so
               Grotius
               observes
               ,
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               the
               same
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               what
               is
               called
               retaining
               in
               one
               place
               ,
               is
               binding
               in
               another
               :
               and
               what
               is
               loosing
               in
               one
               place
               ,
               is
               remitting
               in
               the
               other
               .
               But
               now
               although
               I
               assert
               this
               to
               be
               the
               true
               ,
               proper
               ,
               genuine
               meaning
               of
               this
               difficult
               place
               ,
               yet
               I
               deny
               not
               but
               that
               this
               place
               hath
               influence
               upon
               Church-Government
               ;
               but
               I
               say
               the
               influence
               it
               hath
               ,
               is
               onely
               by
               way
               of
               Accommodation
               ,
               and
               by
               Analogy
               deduced
               from
               it
               .
               According
               to
               which
               ,
               these
               things
               I
               conceive
               have
               Foundation
               in
               these
               words
               ;
               
                 First
                 ,
                 gradual
                 appeals
              
               from
               the
               Method
               here
               laid
               down
               by
               our
               Saviour
               .
               
                 Secondly
                 ,
                 Church
                 ▪
                 censures
              
               ,
               and
               the
               Duty
               of
               submitting
               to
               Church-authority
               ;
               For
               although
               before
               any
               Church
               Power
               was
               actually
               set
               up
               ,
               (
               as
               when
               our
               Saviour
               spake
               these
               words
               then
               there
               was
               none
               ,
               )
               yet
               after
               that
               Church-Government
               was
               fixed
               and
               set
               up
               ,
               it
               must
               in
               Reason
               be
               supposed
               that
               all
               matters
               of
               the
               Nature
               of
               scandals
               to
               the
               Church
               must
               be
               decided
               there
               .
               
                 Thirdly
                 ,
                 The
                 lawfulness
                 of
                 the
                 Use
                 of
              
               
               excommunication
               in
               Christian
               Churches
               ;
               for
               if
               every
               particular
               person
               might
               withdraw
               from
               the
               Society
               of
               such
               a
               one
               as
               continues
               refractory
               in
               his
               Offences
               ,
               then
               much
               more
               may
               a
               whole
               Society
               ,
               and
               the
               Officers
               of
               it
               declare
               such
               a
               one
               to
               be
               avoided
               both
               in
               religious
               and
               familiar
               civil
               Society
               ,
               which
               is
               the
               formal
               Nature
               of
               Excommunication
               .
               Herein
               we
               see
               the
               wisdom
               of
               our
               Saviour
               ,
               who
               in
               speaking
               to
               a
               particular
               case
               ,
               hath
               laid
               down
               such
               general
               Rules
               as
               are
               of
               perpetual
               use
               in
               the
               Church
               of
               God
               for
               accommodating
               differences
               arising
               therein
               .
               Thus
               have
               we
               hitherto
               cleared
               that
               our
               Saviour
               hath
               determined
               no
               more
               of
               Church-Govern-ment
               then
               what
               is
               appliable
               to
               a
               diversity
               of
               particular
               Forms
               ,
               and
               so
               hath
               not
               by
               any
               Law
               or
               practice
               of
               his
               own
               determined
               the
               necessity
               of
               any
               one
               form
               .
            
          
           
             
             
               CHAP.
               VI.
               
            
             
               
                 The
                 next
                 thing
                 pleaded
                 for
                 determining
                 the
                 Form
                 of
                 Government
                 ,
                 is
                 Apostolical
                 practice
                 ;
                 two
                 things
                 inquired
                 into
                 concerning
                 that
                 ,
                 What
                 it
                 was
                 ?
                 How
                 far
                 it
                 binds
                 ?
                 The
                 Apostles
                 invested
                 with
                 the
                 power
                 and
                 authority
                 of
                 Governing
                 the
                 whole
                 Church
                 of
                 Christ
                 by
                 their
                 Commission
                 ,
                 
                   Io.
                   20.
                   21.
                   
                   Matth.
                   28.
                   18.
                   
                
                 What
                 the
                 Apostles
                 did
                 in
                 order
                 to
                 the
                 Church
                 Government
                 before
                 Pentecost
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 explained
                 .
                 How
                 the
                 Apostles
                 did
                 divide
                 Provinces
                 ;
                 whether
                 Paul
                 and
                 Peter
                 were
                 confined
                 to
                 the
                 circumcision
                 and
                 uncircumcision
                 ,
                 and
                 different
                 Churches
                 erected
                 by
                 them
                 in
                 the
                 same
                 Cities
                 ?
                 What
                 the
                 Apostles
                 did
                 in
                 order
                 to
                 settling
                 particular
                 Churches
                 ?
                 The
                 Names
                 and
                 Office
                 of
                 Bishops
                 ,
                 Presbyters
                 ,
                 Deacons
                 considered
                 .
                 Four
                 general
                 Considerations
                 laid
                 down
                 about
                 the
                 Apostles
                 practice
                 .
                 First
                 ,
                 It
                 cannot
                 be
                 fully
                 known
                 what
                 is
                 was
                 .
                 2.
                 
                 Great
                 probability
                 ,
                 they
                 observe
                 no
                 one
                 certain
                 Form
                 in
                 setling
                 Churches
                 ;
                 proved
                 from
                 
                   Epiphanius
                   ,
                   Ierome
                   ,
                   Ambrose
                
                 or
                 Hilary
                 .
                 3.
                 
                 Their
                 Case
                 different
                 from
                 ours
                 in
                 regard
                 of
                 the
                 paucity
                 of
                 Believers
                 .
                 4.
                 
                 If
                 granted
                 for
                 any
                 Form
                 ,
                 yet
                 proves
                 not
                 the
                 thing
                 in
                 question
                 .
                 For
                 ,
                 1.
                 
                 Offices
                 appointed
                 by
                 them
                 are
                 ceased
                 .
                 Widdows
                 ,
                 Deaconesses
                 abolished
                 .
                 2.
                 
                 Rites
                 and
                 Customs
                 Apostolical
                 grown
                 out
                 of
                 use
                 .
                 1.
                 
                 Such
                 as
                 were
                 founded
                 upon
                 Apostolical
                 Precepts
                 ,
                 Acts
                 15.
                 29.
                 considered
                 .
                 2.
                 
                 Such
                 as
                 were
                 grounded
                 on
                 their
                 practice
                 ,
                 Holy
                 kiss
                 ,
                 Love-feasts
                 ,
                 dipping
                 in
                 Baptism
                 ,
                 community
                 of
                 goods
                 ,
                 with
                 several
                 others
                 .
              
            
             
               HAving
               found
               nothing
               ,
               either
               in
               our
               Saviours
               practice
               ,
               or
               in
               
               the
               rules
               laid
               down
               by
               him
               (
               conceived
               to
               respect
               Church-Government
               )
               which
               determines
               any
               necessity
               of
               one
               particular
               Form
               ;
               the
               onely
               argument
               remaining
               which
               can
               be
               conceived
               of
               sufficient
               strength
               to
               found
               the
               necessity
               of
               any
               one
               form
               of
               Government
               ,
               is
               ,
               
                 the
                 practice
                 of
                 the
                 Apostles
              
               ,
               who
               were
               by
               their
               imployment
               and
               commission
               entrusted
               with
               the
               Government
               of
               the
               Church
               of
               God.
               For
               our
               Saviour
               after
               his
               Resurrection
               taking
               care
               for
               the
               Planting
               and
               Governing
               of
               his
               Church
               after
               his
               Ascension
               to
               Glory
               ,
               doth
               at
               two
               several
               
               times
               call
               his
               Apostles
               together
               ,
               and
               gives
               now
               their
               full
               Charter
               and
               Commission
               to
               them
               ;
               
                 the
                 first
                 ▪
              
               containing
               chiefly
               the
               power
               it self
               conferred
               upon
               them
               ,
               Iohn
               20.
               21.
               
               The
               other
               ,
               the
               Extent
               of
               that
               power
               ,
               Matth.
               28.
               19.
               
               In
               the
               former
               our
               Saviour
               tells
               them
               ,
               
                 As
                 the
                 Father
                 had
                 sent
                 him
                 ,
                 so
                 did
                 he
                 send
                 them
                 ▪
              
               Which
               we
               must
               not
               understand
               of
               a
               parity
               and
               equality
               of
               Power
               ,
               but
               in
               a
               similitude
               of
               the
               mission
               :
               that
               as
               Christ
               before
               had
               managed
               the
               great
               affairs
               of
               his
               Church
               in
               his
               own
               Person
               ;
               so
               now
               (
               having
               according
               to
               the
               Prophecies
               made
               of
               him
               at
               the
               
                 end
                 of
                 seventy
                 weeks
                 ,
                 made
                 Reconciliation
                 for
                 iniquity
                 by
                 his
                 Death
                 ,
                 and
                 brought
                 in
                 everlasting
                 Righteousness
                 by
                 his
                 Resurrection
              
               )
               He
               dispatcheth
               abroad
               his
               Gospel
               Heralds
               to
               proclaim
               the
               Iubilee
               now
               begun
               ,
               and
               the
               
               
                 Act
                 of
                 Indempnity
              
               now
               past
               upon
               all
               penitent
               Offendors
               ;
               which
               is
               the
               Sense
               of
               the
               other
               part
               of
               their
               Commission
               ;
               
                 Whosoever
                 sins
                 ye
                 remit
                 ,
                 they
                 are
                 remitted
                 ;
                 and
                 whosoever
                 sins
                 ye
                 retain
                 ,
                 they
                 are
                 retained
                 ,
              
               John
               20.
               23.
               
                 i.
                 e.
              
               as
               many
               as
               upon
               the
               Preaching
               the
               Gospel
               by
               you
               ,
               shall
               come
               in
               and
               yield
               up
               themselves
               to
               the
               tenders
               of
               Grace
               proclaimed
               therein
               ,
               shall
               have
               their
               former
               Rebellions
               pardoned
               ;
               but
               such
               as
               will
               still
               continue
               obstinate
               ,
               their
               former
               guilt
               shall
               still
               continue
               to
               bind
               them
               over
               to
               deserved
               punishment
               .
               And
               to
               the
               end
               the
               Apostles
               might
               have
               some
               Evidence
               of
               the
               power
               thus
               conferred
               upon
               them
               ,
               
                 He
                 breathes
                 the
                 Holy
                 Ghost
                 on
                 them
                 ,
                 and
              
               
               
                 said
                 ,
                 Receive
                 ye
                 the
                 Holy
                 Ghost
              
               ;
               which
               we
               are
               not
               to
               understand
               of
               the
               Extraordinary
               gifts
               of
               the
               
                 Holy
                 Ghost
              
               ,
               which
               were
               not
               received
               till
               the
               day
               of
               Pentecost
               ,
               Act.
               2.
               1.
               but
               of
               the
               
                 Authoritative
                 power
              
               of
               preaching
               the
               Gospel
               ,
               which
               was
               now
               conferred
               upon
               them
               ,
               by
               the
               solemn
               Rite
               of
               breathing
               the
               Holy
               Ghost
               on
               the
               Apostles
               .
               In
               which
               Sense
               the
               
                 Church
                 of
                 England
              
               understands
               that
               Expression
               in
               the
               Ordination
               of
               Ministers
               ,
               as
               it
               implies
               onely
               the
               conferring
               thereby
               an
               authority
               for
               the
               preaching
               of
               the
               Gospel
               ,
               which
               being
               conveyed
               by
               Ordination
               ,
               is
               fitly
               expressed
               by
               the
               same
               word●
               which
               our
               Saviour
               used
               in
               the
               conferring
               the
               same
               Power
               upon
               his
               Apostles
               at
               his
               sending
               them
               forth
               to
               be
               Gospel-Preachers
               .
            
             
               After
               this
               comes
               the
               solemn
               appointed
               meeting
               of
               Christ
               with
               his
               Disciples
               at
               the
               mountain
               of
               Galilee
               ,
               (
               where
               in
               probability
               ,
               
               
               besides
               the
               eleven
               ,
               were
               present
               the
               five
               hundered
               
               Brethren
               at
               once
               .
               )
               And
               here
               Christ
               more
               solemnly
               inaugurates
               the
               Apostles
               in
               their
               Office
               ,
               declaring
               all
               power
               to
               be
               in
               his
               hands
               ;
               and
               therefore
               appoints
               the
               Apostles
               
                 to
                 preach
                 the
                 Gospel
                 to
                 every
                 creature
                 ,
              
               that
               is
               ,
               to
               all
               men
               indefinitely
               ,
               Gentiles
               
               as
               well
               as
               Jewes
               ,
               which
               Matthew
               fully
               expresseth
               by
               all
               Nations
               .
               
               Now
               are
               the
               Apostles
               left
               as
               chief
               Governours
               of
               the
               Church
               under
               Christ
               ;
               and
               in
               this
               last
               Commission
               wherein
               the
               extent
               of
               the
               Apostles
               power
               is
               more
               fully
               expressed
               ,
               there
               is
               nothing
               mentioned
               of
               any
               order
               for
               the
               Government
               of
               the
               Church
               under
               them
               ,
               not
               what
               course
               should
               be
               taken
               by
               the
               Church
               after
               their
               decease
               .
               All
               that
               remains
               then
               to
               be
               inquired
               into
               ,
               is
               what
               the
               Apostles
               practice
               was
               ,
               and
               how
               far
               they
               acted
               for
               the
               determining
               any
               one
               form
               of
               Government
               as
               necessary
               for
               the
               Church
               .
            
             
               The
               Apostles
               being
               thus
               invested
               in
               their
               authority
               ,
               we
               proceed
               to
               consider
               the
               Exercise
               of
               this
               authority
               for
               the
               Governing
               of
               the
               Church
               .
               And
               here
               we
               are
               to
               consider
               ,
               that
               the
               Apostles
               did
               not
               presently
               upon
               their
               last
               Commission
               from
               Christ
               goe
               forth
               abroad
               in
               the
               World
               to
               Preach
               ,
               but
               were
               commanded
               by
               Christ
               to
               go
               first
               to
               Ierusalem
               ,
               and
               there
               to
               expect
               the
               coming
               of
               the
               Holy
               Ghost
               according
               to
               our
               Saviours
               own
               appointment
               ,
               Luke
               24.
               49.
               
               And
               therefore
               what
               Mark
               adds
               ,
               Mark
               16.
               20.
               that
               after
               Christs
               appearance
               to
               them
               ,
               
                 the
                 Apostles
                 ▪
                 went
                 abroad
                 and
                 preached
                 every
                 where
                 ,
                 working
                 Miracles
                 ,
              
               must
               either
               be
               understood
               of
               what
               they
               did
               onely
               in
               their
               way
               returning
               from
               
                 Galile
                 oo
                 Ierusalem
              
               :
               or
               else
               more
               probably
               of
               what
               they
               did
               indefinitely
               afterwarps
               .
               For
               presently
               after
               we
               find
               them
               met
               together
               at
               Ierusalem
               ,
               whence
               they
               came
               from
               Mount
               Olivet
               where
               Christs
               Ascension
               was
               .
               Here
               we
               find
               them
               imployed
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               Saint
               Luke
               
               in
               his
               Gospel
               ,
               which
               we
               render
               the
               Temple
               ;
               but
               I
               understand
               it
               rather
               as
               referring
               to
               the
               action
               than
               the
               place
               ,
               and
               is
               best
               explained
               by
               what
               Luke
               saith
               in
               Acts
               1.
               14.
               they
               were
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 continuing
                 in
                 Prayer
                 and
                 Supplication
              
               .
               And
               that
               it
               cannot
               be
               meant
               of
               the
               Temple
               ,
               appears
               by
               the
               mention
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 an
                 upper
                 room
              
               ,
               where
               
               they
               continued
               together
               .
               For
               that
               it
               should
               be
               meant
               of
               any
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               about
               the
               Temple
               ,
               is
               most
               improbable
               to
               
               conceive
               ,
               because
               not
               only
               those
               ninty
               Cells
               about
               the
               Temple
               were
               destined
               and
               appointed
               for
               the
               Priests
               in
               their
               several
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               times
               of
               Ministration
               ;
               and
               it
               is
               most
               unlikely
               the
               chief
               Priests
               and
               Masters
               of
               the
               Temple
               should
               suffer
               those
               whom
               they
               hated
               so
               much
               ,
               to
               continue
               ●o
               near
               them
               without
               any
               molestation
               or
               disturbance
               .
               While
               the
               Apostles
               continue
               here
               ,
               they
               proceed
               to
               the
               choice
               of
               a
               new
               Apostle
               instead
               of
               Iudas
               ,
               thereby
               making
               it
               appear
               now
               necessary
               that
               number
               was
               to
               the
               first
               forming
               of
               Churches
               ,
               when
               the
               vacant
               place
               must
               be
               supplyed
               with
               so
               great
               solemnity
               .
               Which
               office
               of
               Apostleship
               (
               which
               Iudas
               once
               had
               ,
               and
               Matthias
               was
               now
               chosen
               into
               )
               is
               call'd
               by
               Peter
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Acts
               3.
               24.
               which
               a
               Learned
               Interpreter
               ●enders
               ,
               
                 the
                 portion
                 of
                 his
                 Apostolacy
              
               ,
               or
               the
               Province
               which
               fell
               to
               Iudas
               his
               lot
               in
               the
               distribution
               of
               them
               among
               the
               Apostles
               ,
               which
               saith
               he
               ,
               is
               
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               into
               which
               Matthias
               did
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 go
                 ,
                 and
                 from
                 which
              
               Judas
               
                 fell
                 by
                 his
                 sin
              
               .
               This
               Exposition
               is
               very
               often
               suggested
               by
               that
               learned
               Author
               :
               but
               (
               with
               all
               due
               reverence
               to
               his
               name
               and
               memory
               )
               ;
               I
               cannot
               see
               any
               such
               evidence
               either
               from
               Scripture
               or
               reason
               ,
               to
               enforce
               any
               such
               Exposition
               of
               either
               phrase
               ,
               yielding
               us
               sufficient
               ground
               to
               for
               sake
               the
               received
               sense
               of
               both
               of
               them
               .
               For
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               plainly
               nothing
               else
               but
               that
               
                 office
                 of
                 the
                 Apostleship
              
               which
               belonged
               to
               Iudas
               ,
               without
               any
               relation
               to
               a
               Province
               ;
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               is
               that
               proper
               place
               which
               belonged
               to
               Iudas
               ,
               as
               he
               is
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 Son
                 of
                 perdition
              
               ,
               and
               no
               other
               .
               But
               the
               very
               foundation
               of
               this
               mistake
               ▪
               is
               ,
               that
               the
               several
               Provinces
               ,
               into
               which
               the
               Apostles
               were
               to
               go
               for
               preaching
               the
               Gospel
               ,
               were
               distributed
               among
               them
               before
               they
               were
               filled
               with
               the
               
                 Holy
                 Ghost
              
               ,
               which
               is
               an
               Hypothesis
               will
               not
               easily
               be
               granted
               by
               any
               one
               that
               doth
               but
               impartially
               consider
               these
               things
               .
               That
               if
               the
               Provinces
               were
               so
               distributed
               among
               them
               ,
               it
               must
               be
               either
               before
               the
               death
               of
               Christ
               ,
               or
               after
               ;
               and
               it
               must
               be
               before
               ,
               if
               Iudas
               had
               a
               peculiar
               Province
               assigned
               to
               him
               ,
               which
               this
               Exposition
               necessarily
               implyes
               ;
               but
               how
               Provinces
               could
               be
               divided
               among
               them
               before
               they
               had
               their
               Commission
               given
               them
               to
               preach
               to
               all
               Nations
               ,
               is
               somewhat
               hard
               to
               understand
               .
               It
               must
               be
               then
               immediately
               after
               Christ
               had
               bid
               them
               preach
               to
               every
               creature
               ,
               that
               they
               
               thus
               distributed
               the
               Provinces
               among
               them
               ;
               but
               several
               things
               make
               this
               very
               improbable
               .
               First
               ,
               The
               grosse
               mistake
               of
               the
               Apostles
               concerning
               the
               very
               nature
               of
               Christs
               Kingdom
               ▪
               which
               we
               read
               ,
               Acts
               1.
               6
               ▪
               when
               they
               jointly
               ask
               Christ
               ,
               
                 Lord
                 ,
                 wilt
                 thou
                 at
                 this
                 time
                 restore
                 the
                 Kingdom
                 to
              
               Israel
               ?
               They
               dream●
               still
               of
               a
               temporal
               Kingdom
               ,
               according
               to
               the
               common
               opinion
               of
               the
               Jews
               ;
               and
               ,
               Is
               it
               probable
               they
               should
               distribute
               among
               themselves
               the
               several
               Provinces
               for
               Preaching
               the
               Gospel
               ,
               who
               thought
               that
               Christs
               Kingdom
               would
               have
               been
               established
               by
               other
               means
               then
               going
               up
               and
               down
               the
               World
               ?
               They
               looked
               that
               Christ
               himself
               should
               do
               it
               by
               his
               own
               power
               ,
               
                 Wilt
                 thou
                 at
                 this
                 time
              
               ,
               &c.
               and
               did
               not
               think
               it
               must
               be
               done
               by
               their
               means
               ;
               much
               lesse
               by
               their
               single
               going
               into
               such
               vast
               parts
               of
               the
               World
               ,
               as
               the
               twelve
               divisions
               of
               the
               World
               would
               be
               .
               Secondly
               ,
               It
               appears
               very
               improbable
               any
               such
               division
               of
               Provinces
               should
               be
               made
               then
               ,
               when
               they
               were
               commanded
               to
               stay
               at
               Ierùsalem
               ,
               and
               not
               to
               stir
               thence
               till
               the
               promise
               of
               the
               Spirit
               was
               fulfilled
               upon
               them
               .
               
                 Tarry
                 ye
                 in
                 the
                 City
                 of
              
               Jerusalem
               
                 till
                 ye
                 be
                 endued
                 with
                 power
                 from
                 on
                 high
                 ,
              
               Luke
               24.
               49.
               
               
                 And
                 being
                 assembled
                 together
                 with
                 them
                 ,
                 be
                 commanded
                 them
                 not
                 to
                 depart
                 from
              
               Jerusalem
               ,
               
                 but
                 wait
                 for
                 the
                 promise
                 of
                 the
                 Father
                 ,
              
               Acts
               1.
               4.
               
               Is
               it
               likely
               ,
               when
               the
               Apostles
               were
               thus
               straightly
               charged
               not
               to
               leave
               Ierusalem
               ,
               till
               they
               were
               endued
               with
               the
               power
               of
               the
               Holy
               Ghost
               ,
               they
               should
               contrive
               the
               dispersing
               themselves
               abroad
               all
               over
               the
               World
               ?
               especially
               when
               Christ
               told
               them
               ,
               that
               it
               should
               be
               after
               the
               coming
               of
               the
               Spirit
               that
               they
               should
               go
               abroad
               ,
               Acts
               1.
               8.
               and
               that
               the
               Spirit
               should
               fit
               them
               for
               their
               work
               ,
               (
               Iohn
               15.
               26
               ,
               27.
               
               Iohn
               16.
               13.
               
               )
               
                 by
                 teaching
                 them
                 ,
                 and
                 testifying
                 of
                 Christ.
                 Thirdly
                 ,
              
               If
               such
               a
               distribution
               of
               Provinces
               had
               been
               made
               so
               early
               among
               the
               Apostles
               ,
               how
               comes
               it
               to
               passe
               ,
               that
               after
               they
               were
               endued
               with
               the
               Holy
               Ghost
               ,
               they
               did
               not
               every
               one
               betake
               himself
               to
               his
               several
               Province
               ?
               there
               could
               have
               been
               then
               no
               plea
               nor
               excuse
               made
               for
               their
               stay
               any
               longer
               at
               Ierusalem
               after
               the
               promise
               of
               the
               Spirit
               was
               fulfilled
               upon
               them
               .
               And
               yet
               after
               the
               persecution
               raised
               at
               Ierusalem
               ,
               when
               most
               of
               the
               Church
               were
               dispersed
               abroad
               ,
               we
               find
               the
               Apostles
               remaining
               still
               at
               Ierusalem
               ,
               Acts
               8.
               1
               ,
               14.
               
               Would
               they
               have
               been
               so
               long
               absent
               from
               their
               charge
               ,
               if
               
               any
               such
               distribution
               had
               been
               made
               among
               themselves
               ?
               Fourthly
               ,
               The
               Apostles
               occasional
               going
               to
               places
               as
               they
               did
               ,
               argues
               there
               was
               no
               such
               set
               division
               of
               Provinces
               among
               them
               .
               The
               first
               departure
               of
               any
               of
               the
               Apostles
               from
               Ierusalem
               ,
               was
               that
               of
               Peter
               and
               Iohn
               ,
               who
               were
               sent
               by
               common
               order
               of
               the
               Apostles
               to
               Samaria
               ,
               after
               they
               heard
               that
               by
               Philips
               preaching
               ,
               they
               had
               received
               the
               Word
               of
               God.
               
               Not
               the
               least
               mention
               of
               any
               peculiar
               Province
               of
               theirs
               which
               they
               were
               sent
               to
               .
               So
               Peters
               going
               from
               Ioppa
               to
               Casarea
               ,
               was
               occasioned
               by
               Cornelius
               his
               sending
               for
               him
               .
               
               Fifthly
               ,
               That
               Provinces
               were
               not
               divided
               ,
               appears
               ,
               because
               of
               so
               frequent
               reading
               of
               many
               of
               the
               Apostles
               being
               together
               in
               one
               place
               :
               first
               the
               whole
               twelve
               at
               Ierusalem
               ,
               after
               that
               Peter
               and
               Iohn
               together
               at
               Samaria
               ;
               about
               four
               years
               after
               Pauls
               conversion
               ,
               we
               met
               with
               Iames
               and
               Peter
               together
               
               at
               Ierusalem
               ;
               fourteen
               years
               after
               this
               ,
               we
               find
               
                 Iames
                 ,
                 Peter
                 ▪
              
               and
               Iohn
               there
               .
               Is
               it
               any
               wayes
               probable
               ,
               if
               all
               
               these
               had
               their
               distinct
               Provinces
               assigned
               then
               ,
               they
               should
               be
               so
               often
               found
               together
               at
               Ierusalem
               ,
               which
               certainly
               must
               belong
               but
               to
               the
               Province
               of
               one
               of
               them
               ?
               Sixthly
               ,
               It
               seems
               evident
               that
               they
               divided
               not
               the
               World
               into
               Provinces
               among
               them
               ,
               because
               it
               was
               so
               long
               before
               they
               thought
               it
               to
               be
               their
               duty
               to
               preach
               unto
               the
               
                 Gentiles
                 ;
                 Peter
              
               must
               have
               a
               Vision
               first
               before
               he
               will
               go
               to
               Cornelius
               ,
               
               and
               as
               yet
               we
               see
               they
               retained
               that
               perswasion
               ,
               
                 that
                 it
                 is
                 unlawful
                 for
                 a
                 Iew
                 to
                 keep
                 company
                 ,
                 or
                 come
                 unto
                 one
                 that
                 is
                 of
                 another
                 Nation
                 ,
                 Acts
              
               10.
               28.
               
               Nay
               more
               then
               this
               ,
               Peter
               is
               accused
               for
               this
               very
               action
               ▪
               before
               the
               Apostles
               at
               
                 Ierusalem
                 ,
                 Acts
              
               11.
               2
               ,
               3.
               and
               they
               laid
               this
               a●
               the
               ground
               of
               their
               quarrel
               ,
               that
               he
               went
               in
               to
               men
               uncircumcised
               ,
               and
               did
               eat
               with
               them
               :
               how
               this
               is
               reconcilable
               with
               the
               whole
               Worlds
               being
               divided
               into
               Provinces
               so
               early
               among
               the
               Apostles
               ,
               is
               not
               easie
               to
               conceive
               :
               unlesse
               some
               of
               them
               thought
               it
               unlawful
               to
               go
               to
               their
               own
               Provinces
               ,
               which
               certainly
               must
               be
               of
               the
               Gentiles
               ,
               most
               of
               them
               .
               Seventhly
               ,
               Another
               evidence
               that
               Provinces
               were
               not
               divided
               so
               soon
               ,
               is
               ,
               that
               
                 Peters
                 province
              
               so
               much
               spoken
               of
               ,
               viz.
               That
               of
               the
               circumcision
               ,
               fell
               not
               to
               his
               share
               ,
               till
               near
               twenty
               years
               after
               this
               time
               we
               now
               speak
               of
               ,
               upon
               the
               agreement
               between
               Paul
               and
               Peter
               at
               Ierusalem
               .
               
               If
               Province
               had
               been
               so
               soon
               divided
               ,
               how
               comes
               the
               Apostleship
               
               of
               the
               Circumcision
               to
               be
               now
               at
               last
               attributed
               to
               Peter
               ?
               
               Was
               it
               not
               known
               what
               Peters
               Province
               was
               before
               this
               time
               ?
               and
               if
               it
               was
               ▪
               how
               come
               Paul
               and
               he
               now
               to
               agree
               about
               dividing
               their
               Provinces
               ?
               Nay
               further
               :
               Eighthly
               ,
               These
               Provinces
               after
               all
               this
               time
               were
               not
               so
               divided
               ,
               as
               to
               exclude
               one
               from
               anothers
               Province
               ,
               which
               is
               requisite
               for
               a
               distribution
               of
               them
               ,
               much
               lesse
               were
               they
               so
               at
               first
               ;
               for
               as
               to
               this
               division
               of
               the
               Jews
               and
               Gentiles
               between
               Paul
               and
               Peter
               ,
               it
               cannot
               be
               understood
               
                 exclusively
                 of
                 others
              
               ;
               for
               ,
               what
               work
               then
               had
               the
               rest
               of
               the
               Apostles
               to
               do
               ?
               neither
               taking
               them
               distributively
               ,
               was
               Paul
               excluded
               from
               preaching
               to
               ●he
               Iews
               ,
               or
               Peter
               to
               the
               Gentiles
               ?
               We
               see
               Paul
               was
               at
               first
               chosen
               
                 to
                 be
                 a
                 Vessel
                 to
                 bear
                 Christs
                 name
                 before
                 the
                 Gentiles
                 and
              
               
               
                 Kings
                 ,
                 and
                 the
                 children
                 of
                 Israel
                 .
              
               We
               see
               hereby
               he
               was
               appointed
               
               an
               Apostle
               as
               well
               to
               Jews
               as
               Gentiles
               :
               and
               accordingly
               we
               find
               him
               presently
               
                 preaching
                 Christ
                 in
                 the
                 Synagogues
                 ,
                 and
                 confounding
                 the
                 Iews
                 .
              
               So
               in
               all
               places
               where
               Paul
               came
               ,
               he
               first
               preached
               to
               the
               Jew●
               in
               the
               Synayogues
               ,
               and
               when
               
               they
               would
               not
               hearken
               to
               him
               ,
               then
               he
               turned
               to
               the
               Gentiles
               .
               Neither
               was
               this
               done
               only
               before
               the
               Apostles
               meeting
               at
               Ierusalem
               ,
               supposed
               to
               be
               that
               spoken
               of
               Acts
               15
               ▪
               but
               after
               at
               Ephesus
               ,
               we
               find
               him
               entring
               into
               the
               Synagogues
               there
               ,
               and
               preaching
               to
               the
               Jews
               .
               So
               likewise
               he
               
               did
               at
               
                 Corinth
                 ,
                 Acts
              
               18.
               4.
               
               
                 And
                 he
                 reasoned
                 in
                 the
                 Synagogue
                 every
                 Sabbath
                 ,
                 and
                 perswaded
                 the
                 Iews
                 and
                 the
                 Greeks
                 .
              
               
               Paul
               then
               we
               see
               thought
               not
               himself
               excluded
               from
               preaching
               to
               the
               Jews
               ,
               because
               they
               were
               
                 St.
                 Peters
              
               Province
               .
               Neither
               did
               Peter
               think
               himself
               excluded
               from
               the
               Gentiles
               ,
               he
               
               was
               the
               first
               that
               opened
               the
               door
               of
               Faith
               to
               them
               by
               preaching
               to
               them
               ;
               in
               which
               respect
               it
               is
               not
               altogether
               improbably
               
               conceived
               by
               some
               ,
               that
               the
               power
               of
               the
               Keys
               was
               peculiarly
               given
               to
               him
               .
               And
               afterwards
               in
               the
               open
               Council
               at
               Ierusalem
               ,
               he
               owns
               himself
               as
               the
               Apostle
               to
               the
               Gentiles
               :
               
                 God
                 made
                 choyce
                 among
                 us
                 ,
                 that
                 the
                 Gentiles
                 by
                 my
                 mouth
                 should
                 hear
              
               
               
                 the
                 word
                 of
                 the
                 Gospel
                 and
                 believe
                 .
              
               This
               then
               evidently
               destroys
               any
               such
               early
               distinction
               of
               Provinces
               ;
               when
               Peter
               ,
               whose
               Province
               seems
               most
               expresse
               in
               Scripture
               ,
               
                 viz.
                 the
                 Circumcision
              
               ,
               yet
               we
               find
               him
               acting
               as
               an
               Apostle
               to
               the
               
               Gentiles
               too
               .
               I
               deny
               not
               but
               at
               the
               meeting
               of
               Paul
               and
               Peter
               at
               Ierusalem
               ,
               when
               they
               observed
               how
               God
               did
               blesse
               the
               one
               most
               in
               the
               circumcision
               ,
               the
               other
               in
               the
               uncircumcision
               ,
               there
               was
               an
               agreement
               between
               them
               ,
               for
               the
               one
               to
               lay
               out
               his
               pains
               chiefly
               upon
               the
               Iews
               ,
               and
               the
               other
               upon
               the
               Gentiles
               ;
               and
               in
               probability
               where
               they
               met
               in
               any
               City
               ,
               the
               one
               gathered
               a
               Church
               of
               the
               Iews
               ,
               and
               the
               other
               of
               the
               Gentiles
               ;
               but
               this
               makes
               no
               such
               distinction
               of
               Provinces
               ,
               as
               to
               exclude
               the
               one
               from
               the
               others
               charge
               :
               and
               further
               ,
               this
               agreement
               between
               Paul
               and
               Peter
               then
               after
               both
               had
               preached
               so
               many
               years
               ,
               makes
               it
               fully
               clear
               ,
               that
               the
               pretended
               division
               of
               Provinces
               so
               early
               among
               the
               Apostles
               ,
               is
               only
               the
               wind-egge
               of
               a
               working
               Fancy
               ,
               that
               wants
               a
               shell
               of
               Reason
               to
               cover
               it
               .
               As
               for
               the
               division
               of
               Provinces
               mentioned
               in
               Ecclesiastical
               Writers
               ,
               though
               as
               to
               some
               few
               they
               generally
               agree
               ;
               as
               that
               Thomas
               went
               to
               
                 Parthia
                 ,
                 Andrew
              
               to
               
                 Scythia
                 ,
                 Iohn
              
               to
               the
               
               lesser
               
                 Asia
                 ,
                 &c.
              
               yet
               as
               to
               the
               most
               they
               are
               at
               a
               losse
               where
               to
               find
               their
               Province●
               ,
               and
               contradict
               one
               another
               in
               reference
               to
               them
               ;
               and
               many
               of
               them
               seem
               to
               have
               their
               first
               original
               from
               the
               Fable
               of
               
                 Dorotheus
                 ,
                 Nicephorus
              
               ,
               and
               such
               Writers
               .
            
             
               Having
               shewed
               that
               the
               Apostles
               observed
               no
               set-order
               
               for
               distributing
               Provinces
               ,
               we
               come
               to
               shew
               what
               course
               they
               took
               for
               the
               setling
               of
               Churches
               in
               the
               places
               they
               went
               to
               .
               In
               the
               clearing
               of
               which
               ,
               nothing
               is
               more
               necessary
               then
               to
               free
               our
               judgements
               of
               those
               prejudices
               and
               prepossessions
               ,
               which
               the
               practice
               either
               of
               the
               former
               ages
               of
               the
               Church
               ,
               or
               our
               own
               have
               caused
               within
               us
               .
               For
               it
               is
               easie
               to
               observe
               ,
               that
               nothing
               hath
               been
               a
               more
               fruitful
               mother
               of
               mistakes
               and
               errours
               ,
               then
               the
               looking-upon
               the
               practice
               of
               the
               primitive
               Church
               through
               the
               glass
               of
               our
               own
               customs
               .
               Especially
               when
               under
               the
               same
               name
               ,
               (
               as
               it
               is
               very
               often
               seen
               )
               something
               far
               different
               from
               what
               was
               primarily
               intended
               by
               the
               use
               of
               the
               word
               ,
               is
               set
               forth
               to
               us
               .
               It
               were
               no
               difficult
               task
               to
               multiply
               examples
               in
               this
               kind
               ,
               wherein
               men
               meeting
               with
               the
               same
               names
               ,
               do
               apprehend
               the
               same
               things
               by
               them
               ,
               which
               they
               now
               through
               custome
               signifie
               ,
               without
               taking
               notice
               of
               any
               alteration
               in
               the
               things
               themselves
               signified
               by
               those
               names
               .
               Thus
               since
               the
               name
               Missa
               was
               appropriated
               by
               
               the
               Papists
               to
               that
               which
               they
               call
               the
               Sacrifice
               of
               the
               Altar
               ,
               wherever
               they
               meet
               among
               ancient
               Writers
               with
               that
               Name
               ,
               they
               presently
               conceive
               the
               same
               thing
               was
               understood
               by
               it
               then
               .
               Whereas
               it
               was
               then
               only
               taken
               for
               the
               publike
               Service
               of
               the
               Church
               ,
               so
               called
               from
               the
               dismission
               of
               the
               people
               after
               
               it
               ,
               with
               an
               
                 Ite
                 ,
                 Missa
                 est
              
               ;
               and
               from
               the
               different
               forms
               of
               Christians
               ,
               they
               had
               two
               several
               Services
               ,
               the
               one
               called
               
                 Missa
                 Catechumenorum
              
               ,
               because
               at
               the
               end
               of
               that
               the
               Catechumeni
               were
               dismissed
               out
               of
               the
               Assembly
               ;
               the
               other
               
                 Missa
                 fidelium
              
               ,
               at
               which
               they
               received
               the
               Lords
               Supper
               ;
               which
               afterwards
               (
               the
               former
               discipline
               of
               the
               Church
               decaying
               )
               ingrossed
               the
               name
               Missa
               to
               its
               self
               ;
               and
               when
               the
               Sacrifice
               of
               the
               Altar
               came
               up
               among
               the
               Papists
               ,
               it
               was
               appropriated
               to
               that
               .
               For
               though
               they
               innovated
               things
               never
               so
               much
               ,
               yet
               it
               hath
               been
               alwayes
               the
               Policy
               of
               that
               Church
               not
               to
               innovate
               names
               ,
               that
               so
               the
               incautelous
               might
               be
               better
               deceived
               with
               a
               pretence
               of
               antiquity
               ;
               and
               thus
               under
               the
               anciently
               simple
               name
               of
               Missa
               ,
               lyes
               at
               this
               day
               couched
               a
               Masse
               of
               errours
               .
               So
               after
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               was
               applyed
               by
               them
               to
               that
               Sacrifice
               ,
               wherever
               they
               meet
               that
               word
               in
               Scripture
               ,
               they
               interpret
               it
               in
               that
               sense
               ;
               and
               hence
               when
               we
               only
               read
               of
               the
               Teachers
               at
               Antioch
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               no
               other
               rendring
               of
               the
               words
               will
               be
               taken
               but
               
                 Sacrificantibus
                 illis
              
               ,
               although
               it
               be
               not
               only
               
               contrary
               to
               the
               sense
               of
               the
               word
               in
               the
               New
               Testament
               ,
               but
               to
               the
               Exposition
               of
               
                 Chrysostome
                 ,
                 Theophylact
              
               ,
               and
               Oecumenius
               ,
               who
               expound
               it
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Thus
               when
               publike
               Liturgies
               were
               grown
               into
               use
               in
               the
               Church
               after
               the
               decay
               of
               the
               gifts
               of
               the
               first
               primitive
               Church
               ,
               Eusebius
               his
               bare
               calling
               S.
               Iames
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               though
               he
               relates
               only
               to
               his
               Ministry
               in
               the
               Church
               of
               Jerusalem
               )
               is
               enough
               to
               entitle
               him
               Father
               to
               a
               Liturgy
               ,
               which
               soon
               crept
               forth
               under
               his
               name
               :
               by
               an
               argument
               much
               of
               the
               same
               strength
               with
               that
               which
               some
               have
               brought
               for
               reading
               Homilies
               ,
               because
               it
               is
               said
               of
               St.
               
                 Paul
                 ,
                 Acts
              
               20.
               11.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Of
               the
               same
               stamp
               is
               Bellarmin●s
               argument
               for
               Invocation
               of
               Saints
               ,
               because
               of
               Iacobs
               saying
               ,
               
                 Invocetur
                 super
                 eos
                 nomen
                 meum
              
               .
               But
               we
               need
               not
               go
               far
               for
               examples
               of
               this
               kind
               .
               The
               businesse
               we
               are
               upon
               ,
               will
               acquaint
               ●s
               with
               some
               of
               them
               .
               As
               the
               argument
               for
               popular
               Election
               of
               Pastors
               ,
               from
               the
               Grammatical
               sense
               of
               
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               for
               L●y-Elders
               from
               the
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               modern
               Episcopacy
               from
               the
               use
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               Scriptures
               .
               Names
               and
               Things
               must
               then
               be
               accurately
               distinguished
               ,
               and
               the
               sense
               of
               the
               names
               must
               neither
               be
               fetched
               from
               the
               custome
               now
               used
               ,
               nor
               from
               the
               Etymologie
               of
               the
               word
               ,
               but
               from
               the
               undoubted
               practice
               of
               Apostolical
               times
               ,
               if
               that
               can
               be
               made
               appear
               what
               it
               was
               .
               Which
               will
               be
               best
               done
               ,
               if
               we
               can
               once
               find
               out
               what
               course
               and
               order
               the
               Apostles
               took
               in
               the
               forming
               and
               modelling
               the
               Churches
               by
               them
               planted
               .
            
             
               That
               which
               we
               lay
               then
               as
               a
               foundation
               ,
               whereby
               to
               clear
               
               what
               Apostolical
               practice
               was
               ,
               is
               ,
               that
               the
               Apostles
               in
               the
               forming
               Churches
               did
               observe
               the
               customes
               of
               the
               Jewish
               Synagogues
               .
               
                 Totum
                 regimen
                 Ecclesiarum
                 Christi
                 conformatum
              
               
               
                 fuit
                 ad
                 Synagogarum
                 exemplar
              
               ,
               saith
               Grotius
               truly
               .
               
                 Praesides
                 &
                 curatores
                 Ecclesiarum
                 ad
                 instar
                 Presbyterorum
                 Synagogae
                 Iudaicae
                 constitutos
                 fuisse
                 constat
                 ,
              
               as
               Salmasius
               often
               affirms
               .
               In
               which
               sense
               we
               understand
               that
               famous
               speech
               of
               the
               Author
               of
               the
               Commentary
               on
               St.
               Pauls
               Epistles
               ,
               which
               goes
               under
               the
               name
               of
               Ambrose
               ,
               but
               now
               judged
               by
               most
               to
               be
               
               done
               by
               Hilary
               a
               Deacon
               of
               the
               Church
               of
               Rome
               ,
               under
               which
               name
               St.
               Augustine
               quotes
               some
               words
               on
               the
               fifth
               to
               the
               Romanes
               ,
               which
               are
               found
               still
               in
               those
               Commentaries
               .
               
                 Nam
                 apud
                 omnes
                 utique
                 gentes
                 honorabilis
                 est
                 senectus
                 ,
                 unde
                 &
                 Synagoga
                 &
                 postea
                 Ecclesia
                 Seniores
                 habuit
                 ,
                 sine
                 quorum
                 consilio
                 nihil
                 agebatur
                 in
                 Ecclesiâ
                 ,
              
               which
               words
               are
               not
               to
               be
               understood
               of
               a
               distinct
               sort
               of
               Presbyters
               from
               such
               as
               were
               employed
               in
               preaching
               the
               Word
               ,
               but
               of
               such
               Presbyters
               as
               were
               the
               common
               Council
               of
               the
               Church
               ,
               for
               the
               moderating
               and
               ruling
               the
               affairs
               of
               it
               ;
               which
               the
               Church
               of
               Christ
               had
               constituted
               among
               them
               ,
               as
               the
               Jewish
               Synagogue
               had
               before
               .
               And
               from
               hence
               we
               observe
               that
               the
               Ebionites
               ,
               who
               blended
               Judaism
               and
               Christianity
               together
               (
               whence
               Ierome
               
               saith
               of
               them
               ,
               
                 Dum
                 volent
                 &
                 Iudai
                 esse
                 &
                 Christiani
                 ,
                 nec
                 Iudaei
                 sunt
                 nec
                 Christiani
                 ,
              
               they
               made
               a
               Linsey-woolsey
               Religion
               ,
               
               which
               was
               neither
               Iudaism
               nor
               Christianity
               )
               .
               These
               ,
               as
               Epiphanius
               tells
               us
               ,
               called
               their
               publike
               Meeting-place
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               the
               Pastors
               of
               their
               Churches
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Thereby
               implying
               the
               resemblance
               and
               Analogy
               between
               the
               form
               of
               
               Government
               in
               both
               of
               them
               .
               But
               this
               will
               best
               be
               made
               appear
               by
               comparing
               them
               both
               together
               .
               For
               which
               we
               are
               to
               take
               notice
               ,
               how
               much
               our
               Saviour
               in
               the
               New
               Testament
               did
               delight
               to
               take
               up
               the
               received
               practices
               among
               the
               Jews
               only
               ,
               with
               such
               alterations
               of
               them
               as
               were
               suitable
               to
               the
               Nature
               and
               Doctrine
               of
               Christianity
               ,
               as
               hath
               been
               abundantly
               manifested
               by
               many
               learned
               men
               ,
               about
               the
               Rites
               of
               the
               Lords
               Supper
               ,
               taken
               from
               the
               post-coenium
               among
               
               the
               Jews
               ;
               the
               use
               of
               Baptism
               ,
               from
               the
               Baptism
               used
               in
               initiating
               Proselytes
               ;
               Excommunication
               from
               their
               putting
               out
               of
               the
               Synagogue
               .
               As
               to
               which
               things
               ,
               it
               may
               be
               observed
               ,
               that
               those
               Rites
               which
               our
               Saviour
               transplanted
               into
               the
               Gospel-soyl
               ,
               were
               not
               such
               as
               were
               originally
               founded
               on
               Moses
               his
               Law
               ,
               but
               were
               introduced
               by
               a
               confederate
               Discipline
               among
               themselves
               .
               And
               thus
               it
               was
               in
               reference
               to
               the
               government
               of
               the
               Synagogues
               among
               them
               ;
               for
               although
               the
               reason
               of
               erecting
               them
               was
               grounded
               on
               a
               command
               in
               the
               Levitical
               Law
               ,
               Levit.
               23.
               3.
               where
               holy
               Convocations
               are
               required
               upon
               the
               Sabbath-dayes
               ;
               yet
               the
               building
               of
               Synagogues
               in
               the
               Land
               ,
               was
               not
               ,
               as
               far
               as
               we
               can
               find
               ,
               till
               a
               great
               while
               after
               .
               For
               although
               Moses
               require
               the
               duty
               of
               assembling
               ,
               yet
               he
               prescribes
               no
               orders
               for
               the
               place
               of
               meeting
               ,
               nor
               for
               the
               manner
               of
               spending
               those
               dayes
               in
               Gods
               service
               ,
               nor
               for
               the
               persons
               who
               were
               to
               super-intend
               the
               publike
               worship
               performed
               at
               that
               time
               .
               These
               being
               duties
               of
               a
               moral
               nature
               ,
               are
               left
               more
               undetermined
               by
               Moses
               his
               Law
               ,
               which
               is
               most
               punctual
               in
               the
               Ceremonial
               part
               of
               Divine
               Service
               .
               And
               therefore
               even
               then
               when
               God
               did
               determine
               the
               positives
               of
               Worship
               ,
               we
               see
               how
               much
               he
               left
               the
               performance
               of
               morals
               to
               the
               wisdom
               and
               discretion
               of
               Gods
               people
               ,
               to
               order
               them
               in
               a
               way
               agreeable
               to
               the
               mind
               and
               will
               of
               God.
               We
               shall
               not
               here
               discourse
               of
               the
               more
               elder
               Customs
               and
               observations
               of
               the
               Synagogues
               ,
               but
               take
               the
               draught
               of
               them
               by
               the
               best
               light
               we
               can
               about
               our
               Saviours
               time
               ,
               when
               the
               Apostles
               copyed
               out
               the
               Government
               of
               Christian-Churches
               by
               them
               .
            
             
               About
               the
               time
               of
               Christ
               ,
               we
               find
               Synagogues
               in
               very
               great
               request
               among
               the
               Jews
               ;
               God
               so
               disposing
               it
               ,
               that
               the
               moral
               part
               of
               his
               service
               should
               be
               more
               frequented
               now
               the
               Ceremonial
               
               was
               expiring
               ;
               and
               by
               those
               places
               so
               erected
               ,
               it
               might
               be
               more
               facile
               and
               easie
               for
               the
               Apostles
               to
               disperse
               the
               Gospel
               by
               preaching
               it
               in
               those
               places
               ,
               to
               which
               it
               was
               the
               custome
               for
               the
               people
               to
               resort
               .
               And
               as
               Paul
               at
               Athens
               observing
               the
               Altar
               inscribed
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 To
                 the
                 unknown
                 God
              
               ,
               takes
               his
               Text
               from
               thence
               ,
               and
               begins
               to
               preach
               God
               and
               Christ
               
               to
               them
               ;
               so
               the
               Apostles
               in
               every
               Synagogue
               meet
               with
               a
               Copy
               of
               the
               Law
               ,
               from
               whence
               they
               might
               better
               take
               their
               rise
               to
               discover
               ▪
               him
               
                 who
                 was
                 the
                 end
                 of
                 the
                 Law
                 for
                 Righteousness
                 to
                 all
                 that
                 believe
                 .
                 For
              
               Moses
               
                 of
                 old
                 time
                 hath
                 in
                 every
                 City
                 them
                 that
                 Preach
                 him
                 ,
                 being
                 read
                 in
                 the
                 Synagogues
                 every
              
               
               
                 Sabbath
                 day
              
               .
               It
               was
               their
               constant
               custome
               then
               every
               Sabbath
               day
               to
               have
               the
               Law
               publickly
               read
               ;
               for
               which
               every
               Synagogue
               was
               furnished
               with
               a
               most
               exact
               Copy
               ;
               which
               was
               
               looked
               upon
               as
               the
               great
               Treasure
               and
               Glory
               of
               their
               Synagogue
               ;
               in
               the
               Copying
               out
               of
               which
               ,
               the
               greatest
               care
               and
               diligence
               was
               used
               .
               In
               their
               Synagogues
               they
               read
               onely
               the
               Law
               and
               the
               Prophets
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               Hagiographa
               were
               not
               
               ordinarily
               read
               in
               publick
               ;
               the
               Law
               ,
               for
               the
               more
               convenient
               reading
               it
               ,
               was
               distributed
               into
               fifty
               four
               Sections
               ,
               which
               they
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               every
               week
               one
               Section
               being
               read
               (
               joyning
               twice
               two
               lesser
               Sections
               together
               )
               the
               whole
               Law
               was
               read
               through
               once
               every
               year
               .
            
             
               But
               here
               I
               cannot
               say
               that
               the
               Jews
               were
               absolutely
               bound
               up
               to
               read
               the
               several
               Sections
               appointed
               for
               the
               dayes
               ,
               as
               it
               is
               commonly
               thought
               (
               from
               which
               Paraschae
               and
               the
               times
               prefixed
               of
               reading
               them
               ,
               Cloppenburgh
               fetched
               a
               new
               Interpretation
               
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               is
               ,
               that
               the
               first
               Sabbath
               was
               that
               of
               the
               civil
               year
               which
               began
               with
               the
               Section
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               upon
               the
               twenty
               fourth
               of
               the
               month
               Tisri
               ;
               but
               the
               
                 second
                 Sabbath
                 after
                 the
                 first
              
               ,
               was
               the
               first
               Sabbath
               of
               the
               sacred
               Year
               ,
               which
               began
               with
               the
               Section
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               upon
               the
               Calends
               of
               Nisan
               )
               but
               I
               doe
               not
               see
               any
               such
               Evidence
               of
               so
               exact
               and
               curious
               a
               Division
               of
               the
               several
               Sections
               ,
               so
               long
               since
               as
               the
               time
               of
               our
               Saviour
               is
               ,
               which
               appears
               by
               our
               Saviours
               reading
               in
               the
               Synagogue
               at
               Nazareth
               where
               it
               seems
               he
               read
               after
               the
               Synagogue
               custome
               ,
               as
               one
               of
               the
               seven
               called
               out
               by
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               read
               before
               the
               people
               ,
               but
               we
               find
               no
               Section
               assigned
               him
               by
               him
               that
               delivered
               the
               
               book
               to
               him
               (
               the
               Office
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               but
               it
               is
               said
               of
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 when
                 he
                 had
                 unfolded
                 the
                 book
                 he
                 found
                 out
                 that
                 place
                 in
              
               Isaiah
               .
               So
               that
               then
               it
               seems
               there
               was
               no
               such
               Precise
               Observation
               of
               the
               several
               Sections
               to
               be
               read
               .
               And
               our
               Saviours
               reading
               the
               book
               of
               the
               Prophets
               in
               the
               Synagogue
               ,
               puts
               us
               in
               mind
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               Sections
               of
               the
               Prophets
               answerable
               to
               those
               of
               the
               Law
               ;
               which
               Elias
               
               Levita
               tells
               us
               came
               up
               after
               the
               time
               of
               
                 Antiochu●
                 Epiphanes
              
               ,
               who
               so
               severely
               prohibited
               the
               Jewes
               the
               reading
               of
               their
               Law
               ,
               but
               from
               that
               time
               hath
               been
               observed
               ever
               since
               :
               of
               
               which
               we
               read
               in
               Pauls
               Sermon
               at
               Antioch
               in
               Pisidia
               speaking
               of
               Christ
               ;
               
                 For
                 they
                 that
                 dwell
                 at
              
               Jerusalem
               
                 and
                 their
                 Rulers
                 ,
                 because
                 they
                 knew
                 him
                 not
                 ,
                 nor
                 the
                 voyces
                 of
                 the
                 Prophets
              
               
               
                 which
                 are
                 read
                 every
                 Sabbath
                 day
                 .
                 Benjamin
                 Tudelensis
              
               in
               his
               Itinerary
               ,
               tells
               us
               ,
               that
               the
               same
               Custome
               was
               not
               observed
               among
               all
               the
               Jewes
               for
               the
               reading
               the
               Sections
               of
               the
               Law.
               For
               in
               Mitsraim
               (
               which
               he
               there
               takes
               not
               for
               
               Egypt
               it self
               ,
               as
               it
               is
               commonly
               taken
               ,
               but
               for
               
                 Grand
                 Cairo
              
               )
               where
               there
               were
               near
               two
               thousand
               Jewes
               ,
               there
               were
               two
               Synagogues
               ,
               the
               one
               of
               Syrian
               ,
               the
               other
               of
               
                 Babylonian
                 Iewes
              
               .
               The
               latter
               read
               over
               every
               week
               an
               entire
               Section
               of
               the
               Law
               (
               as
               the
               Jewes
               in
               Spain
               in
               his
               time
               did
               )
               and
               so
               finished
               the
               Law
               in
               a
               years
               space
               .
               The
               Syrian
               Jews
               ,
               or
               those
               that
               were
               born
               in
               Iudea
               ,
               divided
               every
               Section
               into
               three
               parts
               ,
               and
               read
               not
               the
               Law
               through
               ,
               but
               in
               three
               years
               time
               .
               These
               Synagogues
               were
               very
               much
               multiplyed
               ,
               both
               in
               Ierusalem
               and
               elsewhere
               ,
               about
               the
               time
               of
               our
               Saviours
               being
               in
               the
               world
               .
               When
               the
               common
               Tradition
               of
               the
               Jewes
               is
               ,
               that
               in
               Ierusalem
               
               its
               self
               ,
               there
               were
               foure
               hundred
               and
               eighty
               one
               Synagogues
               ,
               which
               they
               ridiculously
               observe
               by
               their
               Gematry
               ,
               from
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               used
               Isa.
               1.
               20.
               whose
               numeral
               
               Letters
               being
               put
               together
               ,
               amount
               to
               that
               Number
               ;
               but
               ●
               
               clearer
               Evidence
               of
               the
               multitude
               of
               Synagogues
               is
               our
               Saviours
               
               so
               often
               appearing
               in
               them
               ;
               and
               so
               likewise
               the
               Apostles
               
               when
               they
               went
               abroad
               to
               preach
               the
               Gospel
               ,
               we
               find
               in
               most
               
               places
               that
               they
               first
               entred
               into
               the
               Synagogues
               which
               were
               ,
               by
               the
               liberty
               given
               to
               the
               Jews
               ,
               allowed
               them
               in
               all
               the
               Cities
               where
               they
               inhabited
               by
               the
               Roman
               Governours
               .
               And
               so
               in
               all
               their
               Dispersions
               both
               in
               
                 Babylon
                 ,
                 Egypt
              
               ,
               and
               the
               
               Western
               parts
               ,
               we
               read
               of
               the
               Synagogues
               which
               the
               Jewes
               enjoyed
               ,
               and
               the
               liberty
               they
               had
               therein
               for
               exercise
               of
               their
               own
               way
               of
               Worship
               and
               Discipline
               .
               And
               therefore
               even
               at
               Rome
               we
               read
               of
               their
               Proseuchae
               ,
            
             
               Ede
               ubi
               consistas
               ▪
               in
               quâ
               te
               quaero
               Proseucha
               ?
               
            
             
               Which
               by
               the
               old
               Scholiast
               upon
               Iuvenal
               is
               said
               to
               be
               the
               place
               
                 ad
                 quem
                 convenire
                 solebant
                 mendici
                 ad
                 stipem
                 petendam
                 ,
              
               of
               which
               Turnebus
               gives
               this
               account
               ,
               
                 Proseuchae
                 fana
                 Iudaeorum
                 erant
                 ,
                 ut
                 Alexandriae
                 &
                 Romae
                 ,
                 alibique
                 ;
                 sic
                 nomen
                 adeptae
                 quòd
                 Oracula
                 quaedam
                 essent
                 ,
                 vel
                 (
                 ut
                 Christiani
                 loquuntur
                 )
                 Oratoria
                 .
              
               
               
                 Cum
                 autem
                 ad
                 Eleemosynam
                 Iudaei
                 dandam
                 essent
                 propensissimi
                 ,
                 eò
                 ceu
                 mendicorum
                 conventus
                 coibat
                 ;
                 sed
                 &
                 Iudaei
                 &
                 ipsi
                 mendici
                 ,
                 invisi
                 erant
                 omnibus
                 ,
                 &
                 mendici
                 ea
                 loca
                 quod
                 domicilia
                 non
                 haberent
                 ,
                 diversores
                 interdum
                 occupabant
                 ,
                 in
                 iisque
                 cubabant
                 ,
                 ideoque
                 Proseuches
                 nomen
                 in
                 contemptum
                 abierat
                 .
                 Scaliger
              
               thinks
               that
               the
               Proseucha
               differed
               from
               the
               
               Synagogue
               ;
               for
               which
               he
               is
               checked
               by
               Grotius
               from
               that
               place
               of
               Philo
               ,
               where
               he
               speaks
               of
               Augustus
               giving
               the
               Jews
               the
               liberty
               of
               their
               Proseucha
               for
               the
               learning
               the
               Religion
               of
               their
               Countrey
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               in
               brief
               is
               that
               the
               
                 Proseuchae
                 were
                 the
                 Schools
                 of
                 all
                 Religion
                 and
                 Learning
                 ,
              
               by
               which
               words
               he
               seems
               to
               confound
               not
               onely
               the
               Synagogue
               and
               the
               Proseucha
               together
               ,
               but
               the
               Synagogue
               and
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               too
               ,
               which
               was
               their
               Divinity-School
               ,
               whither
               they
               used
               to
               repair
               after
               dinner
               upon
               Sabbath
               dayes
               ,
               and
               where
               the
               Questions
               about
               their
               Law
               were
               discussed
               ;
               but
               though
               I
               cannot
               say
               these
               were
               alwayes
               distinguished
               ,
               yet
               in
               some
               places
               they
               were
               .
               Such
               seems
               the
               
                 School
                 of
                 Tyrannus
              
               to
               be
               ,
               where
               Paul
               
               taught
               ,
               having
               withdrawn
               himself
               from
               the
               Synagogue
               .
               And
               so
               sometimes
               the
               Proseuchae
               were
               distinguished
               from
               
                 the
                 Synagogues
              
               ,
               as
               Grotius
               himself
               elsewhere
               acknowledeth
               ,
               
                 viz
                 ▪
              
               
               either
               ▪
               where
               there
               was
               not
               a
               competent
               number
               of
               Jewes
               (
               for
               ten
               Students
               in
               the
               Law
               were
               required
               to
               make
               a
               Synagogue
               )
               or
               else
               where
               the
               Magistrate
               would
               not
               permit
               the
               use
               of
               them
               ,
               in
               which
               Case
               the
               poor
               Jewes
               were
               fain
               
               to
               content
               themselves
               with
               a
               place
               remote
               from
               the
               City
               ,
               either
               by
               some
               River
               ,
               as
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               mentioned
               ,
               Acts
               16.
               13
               ,
               or
               by
               some
               grove
               or
               wood
               ,
               whence
               that
               of
               Iuvenal
               ,
            
             
               
                 
                   Nunc
                   sacri
                   fontis
                   nemus
                   ,
                   &
                   delubra
                   locantur
                   ▪
                
              
               
                 
                   Iudaeis
                   ,
                   quorum
                   cophinus
                   foenumque
                   suppellex
                   .
                
              
            
             
               Which
               Fountain
               ,
               as
               Vossius
               observs
               was
               
                 extra
                 portam
                 Capenam
              
               
               
                 in
                 luco
                 quem
                 medium
                 irrigabat
              
               ;
               and
               from
               hence
               Scaliger
               gathers
               ,
               
                 Iudaeos
                 in
                 nemoribus
                 proseuchas
                 collocâsse
              
               .
               Thus
               it
               appears
               now
               what
               priviledges
               the
               Jews
               generally
               enjoyed
               in
               their
               dispersion
               for
               their
               Synagogues
               and
               publike
               places
               to
               meet
               ,
               pray
               ,
               and
               discourse
               in
               .
            
             
               We
               now
               come
               to
               inquire
               after
               what
               manner
               the
               government
               
               of
               the
               Synagogue
               was
               model'd
               .
               Wherein
               we
               must
               first
               inquire
               whether
               there
               were
               any
               peculiar
               Government
               belonging
               to
               the
               Synagogue
               distinct
               from
               the
               civil
               Consistories
               which
               were
               in
               use
               among
               them
               .
               This
               is
               often
               left
               untouched
               by
               learned
               men
               in
               their
               discourse
               of
               Synagogues
               ;
               some
               indeed
               
               make
               the
               least
               Consistory
               or
               Sanhedrin
               in
               use
               among
               the
               Jews
               ,
               viz.
               the
               Triumvirate
               ,
               to
               be
               the
               Rulers
               of
               the
               Synagogue
               ,
               and
               part
               of
               the
               Ten
               who
               were
               to
               be
               where
               ever
               there
               was
               a
               Synagogue
               .
               But
               although
               I
               cannot
               see
               sufficient
               evidence
               for
               a
               great
               Ecclesiastical
               Sanhedrin
               founded
               by
               Moses
               ,
               answering
               to
               the
               great
               Sanhedrin
               of
               LXXI
               .
               yet
               I
               conceive
               it
               probable
               ,
               that
               when
               Synagogues
               were
               so
               multiplied
               both
               at
               home
               and
               abroad
               ,
               there
               was
               a
               distinct
               Bench
               of
               Officers
               who
               did
               particularly
               belong
               to
               the
               Synagogue
               to
               superintend
               the
               affairs
               of
               that
               ,
               which
               I
               shall
               now
               endeavour
               to
               make
               out
               by
               these
               following
               Reasons
               .
               First
               ,
               because
               the
               Ten
               required
               for
               the
               Synagogue
               are
               set
               down
               by
               the
               Jewish
               Writers
               as
               distinct
               from
               the
               number
               required
               for
               the
               civil
               Consistory
               .
               For
               in
               the
               
                 Gemara
                 Babylonia
              
               (
               cited
               by
               Selden
               )
               the
               account
               given
               why
               there
               
               must
               be
               120.
               inhabitants
               where
               there
               was
               to
               be
               a
               Sanhedrin
               of
               twenty
               three
               ,
               is
               this
               ;
               
                 There
                 must
                 be
                 twenty
                 three
                 to
                 màke
                 up
                 the
              
               Sanhedrin
               ,
               
                 and
                 three
                 orders
                 of
                 twenty
                 three
                 ,
              
               (
               who
               sat
               in
               a
               hemicycle
               under
               the
               Sanhedrin
               in
               the
               same
               Form
               as
               they
               
               sat
               )
               
                 and
                 besides
                 these
                 the
                 ten
                 who
                 were
                 to
                 be
                 imployed
                 wholly
                 in
                 the
                 affairs
                 of
                 the
                 Synagogue
              
               (
               for
               the
               Gloss
               there
               explains
               them
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 decem
                 filii
                 hominis
                 vacantes
                 ab
                 omni
                 opere
                 ,
                 ut
                 parati
                 sint
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 domui
                 Synagogae
                 manè
                 &
                 vesperi
                 ,
              
               and
               there
               adds
               ,
               that
               every
               City
               ,
               though
               it
               be
               wall'd
               ,
               where
               ten
               such
               persons
               are
               wanting
               ,
               is
               looked
               on
               onely
               as
               a
               Village
               ,
               and
               thought
               unworthy
               to
               have
               a
               Sanhedrin
               of
               twenty
               three
               ;
               )
               So
               that
               by
               this
               it
               appears
               the
               number
               of
               the
               Decemvirate
               for
               the
               Synagogue
               ,
               was
               distinct
               from
               the
               persons
               imployed
               in
               the
               civil
               Courts
               .
               To
               the
               same
               purpose
               Maimonides
               gives
               the
               
               account
               of
               the
               number
               of
               120.
               who
               likewise
               requires
               the
               ten
               for
               the
               Synagogue
               as
               a
               distinct
               and
               peculiar
               number
               .
               
                 Atque
                 hi
                 erant
                 viri
                 qui
                 vacabant
                 tantum
                 rebus
                 divinis
                 ,
                 nimirum
                 lectioni
              
               
               
                 legit
                 &
                 sessioni
                 in
                 Synagogis
              
               ,
               as
               
                 Mr.
                 Selden
              
               quotes
               it
               from
               another
               place
               in
               him
               .
               Whereby
               it
               is
               evident
               that
               those
               who
               were
               imployed
               in
               the
               Synagogue
               ,
               did
               make
               a
               peculiar
               Bench
               and
               Consistory
               ,
               distinct
               from
               the
               civil
               Judicature
               of
               the
               place
               ▪
               And
               therefore
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               are
               not
               the
               civil
               Rulers
               ,
               but
               some
               peculiar
               Officers
               belonging
               to
               the
               service
               of
               the
               Synagogue
               :
               And
               thence
               when
               all
               civil
               Power
               and
               government
               was
               taken
               from
               the
               Jews
               ,
               yet
               they
               retained
               their
               Archisynagogues
               still
               .
               Whence
               we
               read
               of
               
                 Archisynagogues
                 ,
                 Patriarchs
                 and
              
               
               Presbyters
               among
               the
               Jewes
               in
               the
               time
               of
               Arcadius
               and
               Honorius
               ,
               when
               all
               civil
               Power
               and
               Jurisdiction
               was
               taken
               from
               them
               .
               The
               Second
               Reason
               is
               from
               the
               peculiar
               Ordination
               of
               those
               who
               were
               the
               Rulers
               of
               the
               Synagogues
               .
               This
               I
               know
               is
               denyed
               by
               many
               :
               because
               ,
               say
               they
               ,
               Ordination
               was
               proper
               onely
               to
               the
               Presbyters
               among
               the
               Jewes
               ,
               who
               were
               thereby
               made
               capable
               of
               being
               members
               of
               the
               Sanhedrin
               ,
               thence
               it
               was
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Ordinatio
                 Presbyterorum
              
               ,
               i.
               e.
               
                 Impositio
                 manuum
                 quâ
                 Presbyteri
                 fiunt
              
               .
               This
               Ordination
               was
               I
               grant
               primarily
               used
               in
               order
               to
               the
               making
               men
               Members
               of
               the
               great
               Sanhedrin
               ,
               and
               therefore
               the
               Jewes
               derive
               the
               custome
               of
               ordaining
               them
               ,
               from
               Moses
               his
               first
               constituting
               the
               LXX
               Elders
               ,
               which
               say
               they
               ,
               was
               done
               by
               imposition
               of
               
               hands
               :
               which
               was
               seconded
               by
               the
               example
               of
               Moses
               laying
               his
               hands
               on
               Ioshua
               ,
               from
               whence
               the
               custome
               was
               continued
               down
               among
               them
               till
               the
               time
               of
               Adrian
               ,
               who
               severely
               
               prohibited
               it
               by
               an
               Edict
               ,
               that
               whosoever
               should
               ordain
               another
               
               should
               forfeit
               his
               life
               ,
               and
               so
               every
               one
               that
               was
               so
               ordained
               .
               Thence
               the
               Jewes
               tell
               us
               that
               
                 R.
                 Iehuda
                 Ben
                 Baba
              
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 Ordainer
              
               ,
               because
               in
               the
               time
               of
               that
               Edict
               he
               ordained
               five
               Presbyters
               ,
               without
               which
               they
               had
               wholly
               lost
               their
               succession
               of
               Presbyters
               for
               Courts
               of
               Judicature
               .
               But
               though
               it
               be
               thus
               evident
               that
               their
               Ordination
               was
               chiefly
               used
               in
               Order
               to
               the
               fitting
               men
               to
               be
               members
               of
               the
               Sanhedrin
               ,
               yet
               that
               besides
               this
               there
               was
               a
               peculiar
               Ordination
               for
               persons
               not
               imployed
               in
               civil
               matters
               ,
               will
               appear
               ;
               First
               ,
               from
               the
               different
               Forms
               of
               their
               Ordination
               ;
               some
               were
               general
               without
               any
               restriction
               or
               limitation
               at
               all
               :
               which
               power
               was
               conferred
               in
               words
               to
               this
               purpose
               ;
               
                 Ordinatus
                 jam
                 sis
                 ,
                 &
                 sit
                 tibi
                 facultas
                 judicandi
                 etiam
                 causas
                 poenales
                 .
              
               He
               that
               was
               thus
               ordained
               ,
               was
               ●it
               for
               any
               Court
               of
               Judicature
               ;
               but
               there
               
               was
               another
               Form
               of
               Ordination
               which
               was
               more
               particular
               and
               restrained
               ;
               a
               Form
               limiting
               the
               general
               power
               ,
               either
               to
               pecuniary
               Cases
               ,
               or
               criminal
               ,
               or
               onely
               to
               the
               power
               of
               binding
               and
               loosing
               ,
               without
               any
               judiciary
               power
               at
               all
               .
               Now
               those
               that
               were
               thus
               Ordained
               ,
               were
               the
               Jewish
               Casuists
               ,
               resolving
               men
               onely
               
                 in
                 for●
                 conscientiae
              
               of
               the
               lawfulness
               and
               unlawfulness
               of
               things
               propounded
               to
               them
               .
               This
               they
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Facultas
                 decernendi
                 circa
                 ligatum
                 &
                 solutum
              
               ;
               that
               is
               ,
               
                 a
                 power
                 of
                 Decreeing
                 what
                 was
                 lawful
                 or
                 unlawfull
                 .
              
               For
               in
               that
               sense
               binding
               and
               loosing
               is
               used
               by
               the
               Jewish
               Writers
               .
               In
               which
               sense
               they
               tell
               us
               commonly
               that
               one
               School
               ,
               as
               that
               of
               
                 Hille●
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 binds
              
               ,
               that
               is
               ,
               judgeth
               
               a
               thing
               unlawful
               ;
               another
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               looseth
               (
               as
               that
               of
               Schammai
               )
               that
               is
               ,
               judgeth
               it
               lawful
               and
               free
               to
               be
               done
               .
               Now
               the
               persons
               thus
               ordained
               with
               this
               power
               onely
               ,
               were
               thereby
               no
               Members
               of
               any
               civil
               Court
               of
               Judicature
               ,
               nor
               thereby
               made
               capable
               of
               it
               :
               it
               appears
               then
               that
               this
               Ordination
               was
               peculiar
               to
               a
               particular
               function
               ,
               which
               exactly
               answers
               to
               the
               Ministerial
               Office
               under
               the
               Gospel
               .
               And
               that
               those
               who
               were
               thus
               ordained
               ,
               either
               might
               not
               ,
               or
               did
               not
               exercise
               that
               Office
               of
               theirs
               in
               the
               Synagogue
               ,
               I
               can
               see
               no
               reason
               ;
               I
               am
               sure
               it
               was
               most
               suitable
               to
               that
               place
               ,
               or
               at
               least
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               where
               there
               was
               such
               a
               one
               distinct
               from
               the
               Synagogue
               .
            
             
             
               But
               a
               clearer
               evidence
               of
               the
               particular
               ordination
               of
               those
               imployed
               in
               the
               Synagogue
               ,
               we
               have
               from
               Benjamin
               in
               his
               Itinerary
               ;
               for
               granting
               his
               palpable
               mistakes
               about
               the
               civil
               power
               of
               the
               Jewes
               in
               his
               time
               (
               which
               was
               about
               the
               middle
               of
               the
               twelfth
               Century
               )
               sufficiently
               discovered
               by
               the
               Learned
               L'Empereur
               ,
               yet
               as
               to
               the
               ordaining
               of
               persons
               for
               the
               severall
               
               Synagogues
               ,
               we
               have
               no
               ground
               to
               suspect
               his
               Testimony
               ,
               which
               is
               very
               plain
               and
               evident
               .
               For
               speaking
               of
               
                 R.
                 Daniel
                 Ben
                 Hasdai
              
               ,
               who
               was
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 Head
                 of
                 the
                 Captivity
              
               then
               residing
               at
               Bagdad
               :
               He
               tells
               us
               ,
               the
               Synagogues
               of
               
                 Babylon
                 ,
                 Persia
                 ,
                 Choresan
                 ,
                 Sheba
                 ,
                 Mesopotamia
              
               and
               many
               other
               places
               ,
               derived
               power
               from
               
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 of
                 ordaining
                 a
                 Rabbi
                 and
                 Preacher
                 over
                 every
                 Synagogue
                 ,
              
               which
               he
               tells
               us
               was
               done
               
                 by
                 laying
                 on
                 his
                 hands
                 upon
                 them
                 .
              
               These
               two
               ,
               the
               Rabbi
               and
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               he
               makes
               to
               be
               the
               fixed
               Officers
               of
               every
               Synagogue
               ,
               and
               the
               Office
               of
               the
               latter
               lay
               chiefly
               in
               expounding
               the
               Scriptures
               .
               The
               like
               he
               hath
               of
               
                 R.
                 Nathaniel
              
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               Egypt
               ,
               to
               whose
               Office
               it
               belonged
               to
               ordain
               in
               all
               the
               
               Synagogues
               in
               Egypt
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 th
                 〈…〉
                 bbies
                 and
                 Lecturers
                 of
                 the
                 Synagogue
                 :
              
               by
               which
               we
               see
               〈…〉
               arly
               ▪
               that
               there
               was
               a
               peculiar
               Ordination
               for
               the
               Ministers
               belonging
               to
               the
               Synagogue
               .
               Thence
               Scaliger
               wonders
               how
               Christ
               at
               twelve
               
               years
               old
               should
               be
               permitted
               to
               sit
               among
               the
               Doctours
               asking
               Questions
               when
               he
               was
               no
               ordained
               Rabbi
               ,
               to
               whom
               that
               place
               belonged
               .
               But
               although
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               may
               possibly
               mean
               no
               more
               then
               sitting
               on
               one
               of
               the
               lower
               seats
               belonging
               to
               those
               who
               were
               yet
               in
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               Minority
               ,
               where
               they
               sat
               at
               the
               feet
               of
               their
               Teachers
               ,
               which
               was
               not
               within
               the
               Temple
               its
               self
               ;
               but
               ,
               as
               
                 Arias
                 Montanus
              
               
               thinks
               ,
               was
               at
               the
               East-gate
               of
               the
               Temple
               where
               the
               Doctors
               sat
               ;
               yet
               this
               is
               evident
               by
               Scaliger
               ,
               that
               he
               looked
               on
               an
               Ordination
               for
               that
               end
               ,
               as
               necessary
               to
               those
               who
               sat
               in
               the
               Synagogues
               ,
               as
               the
               Doctors
               there
               :
               which
               is
               likewise
               affirmed
               by
               Grotius
               ,
               who
               tell
               us
               ,
               that
               among
               the
               Jews
               ,
               not
               onely
               all
               publick
               civil
               Offices
               were
               confer'd
               by
               imposition
               of
               hands
               ,
               
                 Sed
                 &
                 in
                 Archisynagogis
                 &
                 senioribus
                 Synagogae
                 ,
                 idem
                 observatum
              
               ;
               
               
                 unde
                 mos
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ad
                 Christianos
                 transiit
                 :
                 But
                 likewise
                 all
                 the
                 Rulers
                 and
                 Elders
                 of
                 the
                 Synagogue
                 were
                 so
                 ordained
                 ,
                 from
              
               
               
                 whence
                 the
                 custome
                 was
                 translated
                 into
                 Christianity
              
               (
               of
               which
               afterwards
               .
               )
               Thus
               now
               we
               have
               cleared
               that
               there
               was
               a
               peculiar
               Government
               belonging
               to
               the
               Synagogue
               ,
               distinct
               from
               the
               civil
               Judicatures
               .
            
             
               Having
               thus
               far
               proceeded
               in
               clearing
               that
               there
               was
               a
               peculiar
               
               Form
               of
               Government
               in
               the
               Synagogue
               ;
               we
               now
               inquire
               what
               that
               was
               ,
               and
               by
               what
               Law
               and
               Rule
               it
               was
               observed
               .
               The
               Government
               of
               the
               Synagogue
               ,
               either
               relates
               to
               the
               Publick
               Service
               of
               God
               in
               it
               ,
               or
               the
               publick
               Rule
               of
               it
               as
               a
               society
               .
               As
               for
               the
               Service
               of
               God
               to
               be
               performed
               in
               it
               ,
               as
               there
               were
               many
               parts
               of
               it
               ,
               so
               there
               were
               many
               Officers
               peculiarly
               appointed
               for
               it
               .
               The
               main
               part
               of
               publick
               service
               lay
               in
               the
               Reading
               and
               Expounding
               the
               Scriptures
               :
               For
               both
               ,
               the
               known
               place
               of
               Philo
               will
               give
               us
               light
               for
               understanding
               them
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               
                 Coming
                 to
                 their
                 Holy
                 places
                 called
                 Synagogues
                 ,
                 they
                 sit
                 down
                 in
                 convenient
                 order
                 ac●●●ding
                 to
                 their
                 several
                 Forms
                 ,
                 ready
                 to
                 hear
                 ,
                 the
                 young
                 under
                 〈…〉
                 der
                 ;
                 then
                 one
                 taketh
                 the
                 Book
                 and
                 readeth
                 ,
                 another
                 of
                 those
                 best
                 skilled
                 comes
                 after
                 ,
                 and
                 expounds
                 it
                 .
              
               For
               so
               Grotius
               reads
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               out
               of
               Eusebius
               .
               
               We
               see
               two
               several
               Offices
               here
               ,
               the
               one
               of
               the
               Reader
               in
               the
               Synagogue
               ,
               the
               other
               of
               him
               that
               did
               interpret
               what
               was
               read
               .
               Great
               difference
               I
               find
               among
               Learned
               men
               about
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               of
               the
               Synagogue
               :
               some
               by
               him
               understand
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               called
               sometimes
               in
               Scripture
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               so
               make
               him
               the
               under
               .
               Reader
               in
               the
               Synagogue
               ;
               and
               hence
               I
               suppose
               it
               is
               
               (
               and
               not
               from
               looking
               to
               the
               poor
               ,
               which
               was
               the
               Office
               of
               the
               Parnasim
               )
               that
               the
               Office
               of
               Deacons
               in
               the
               Primitive
               Church
               is
               supposed
               to
               be
               answerable
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               among
               the
               Jewes
               ;
               for
               the
               Deacons
               Office
               in
               the
               Church
               ,
               was
               the
               publick
               Reading
               of
               the
               Scriptures
               :
               And
               hence
               Epiphanius
               parallels
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               among
               
               the
               Jewes
               ,
               to
               the
               Bishop
               ,
               Presbyters
               ,
               and
               Deacons
               among
               the
               Christians
               .
               But
               others
               make
               the
               Office
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               be
               of
               a
               higher
               nature
               not
               to
               be
               taken
               for
               the
               Reader
               himself
               ,
               (
               for
               that
               was
               no
               office
               ;
               but
               upon
               every
               Sabbath
               day
               seven
               were
               
               call'd
               out
               to
               do
               that
               work
               ,
               as
               Buxtorf
               tells
               us
               ;
               first
               a
               Priest
               ,
               
               then
               a
               Levite
               ,
               and
               after
               ,
               any
               five
               of
               the
               people
               ;
               and
               these
               had
               every
               one
               their
               set-parts
               in
               every
               Section
               to
               read
               ,
               which
               are
               still
               marked
               by
               the
               numbers
               in
               some
               Bibles
               .
               )
               But
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               was
               he
               that
               did
               call
               out
               every
               one
               of
               these
               in
               their
               order
               to
               read
               ,
               and
               did
               observe
               their
               reading
               ,
               whether
               they
               did
               it
               exactly
               
               or
               no.
               So
               Buxtorf
               speaking
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Hic
                 maximè
                 oratione
                 sive
                 precibus
                 &
                 cantu
                 Ecclesi●
                 praeibat
                 ,
                 praeerat
                 lectioni
                 legali
                 ,
                 docens
                 quod
                 &
                 quomodo
                 legendum
                 ,
                 &
                 similibus
                 quae
                 ad
                 sacra
                 pertinebant
                 .
              
               So
               that
               according
               to
               him
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               was
               the
               Superintendent
               of
               all
               the
               publick
               service
               ,
               thence
               others
               make
               him
               parallel
               to
               him
               they
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 Angel
                 of
                 the
                 Church
                 ,
                 Legatus
                 Ecclesiae
                 .
                 L'Empereur
              
               renders
               it
               ,
               as
               though
               
               the
               name
               were
               imposed
               on
               him
               as
               acting
               in
               the
               name
               of
               the
               Church
               ,
               which
               could
               only
               be
               in
               offering
               up
               publick
               prayers
               ;
               but
               he
               was
               
                 Angelus
                 Dei
              
               ,
               as
               he
               was
               
                 inspector
                 Ecclesiae
              
               ,
               because
               the
               Angels
               are
               supposed
               to
               be
               more
               immediately
               present
               in
               ,
               and
               Supervisors
               over
               the
               publick
               place
               ,
               and
               duties
               of
               worship
               ;
               see
               1
               Cor.
               11.
               10.
               this
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               by
               L'Empereur
               often
               rendred
               
                 Concionator
                 Synagogae
              
               ,
               as
               though
               it
               belonged
               to
               him
               to
               expound
               the
               meaning
               of
               what
               was
               read
               in
               the
               Synagogue
               ,
               but
               he
               that
               did
               that
               was
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 to
                 enquire
              
               ;
               thence
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 enquirer
                 ,
                 or
                 disputer
                 of
                 this
                 world
                 ,
              
               
               thence
               
                 R.
                 Moses
                 Haddarsan
              
               ;
               but
               it
               is
               in
               vain
               to
               seek
               for
               several
               Offices
               from
               several
               Names
               ;
               nay
               ,
               it
               seems
               not
               evident
               ,
               that
               there
               was
               any
               set-Officers
               in
               the
               Jewish
               Church
               for
               expounding
               Scriptures
               in
               all
               Synagogues
               ,
               or
               at
               least
               not
               so
               fixed
               ,
               but
               that
               any
               one
               that
               enjoyed
               any
               repute
               for
               Religion
               or
               knowledge
               in
               the
               Law
               ,
               was
               allowed
               a
               free
               liberty
               of
               speaking
               for
               the
               instruction
               of
               the
               people
               ;
               as
               we
               see
               in
               Christ
               and
               his
               Apostles
               ;
               
                 for
                 the
                 Rulers
                 of
                 the
                 Synagogue
                 sent
                 to
              
               Paul
               and
               
               Barnabas
               
                 after
                 the
                 reading
                 of
                 the
                 Law
                 ,
                 that
                 if
                 they
                 had
                 any
                 word
                 of
                 exhortation
                 ,
                 they
                 should
                 speak
                 on
                 .
              
               From
               hence
               it
               is
               evident
               ,
               there
               were
               more
               then
               one
               who
               had
               rule
               over
               the
               Synagogues
               ,
               they
               being
               call'd
               Rulers
               here
               .
               It
               seems
               very
               probable
               ,
               that
               in
               every
               City
               where
               there
               were
               
                 ten
                 wise
                 men
              
               ,
               (
               as
               there
               were
               supposed
               to
               be
               in
               every
               place
               ,
               where
               there
               was
               a
               Synagogue
               )
               that
               they
               did
               all
               jointly
               concurr
               for
               the
               ruling
               the
               affairs
               of
               the
               Synagogue
               .
               But
               what
               the
               distinct
               Offices
               
               of
               all
               these
               were
               ,
               it
               is
               hard
               to
               make
               out
               ,
               but
               all
               joyning
               together
               seem
               to
               make
               the
               Consistory
               ,
               or
               Bench
               as
               some
               call
               it
               ,
               which
               did
               unanimously
               moderate
               the
               affairs
               of
               the
               Synagogue
               ,
               whose
               manner
               of
               sitting
               in
               the
               Synagogues
               ,
               is
               thus
               described
               by
               Mr.
               Thorndike
               out
               of
               Maimonides
               ,
               whose
               words
               
               are
               these
               :
               
                 How
                 sit
                 the
                 people
                 in
                 the
                 Synagogue
                 ?
                 The
                 Elders
                 sit
                 with
                 their
                 faces
                 towards
                 the
                 people
                 ,
                 and
                 their
                 backs
                 towards
                 the
              
               He●all
               (
               the
               place
               where
               they
               lay
               the
               Copy
               of
               the
               Law
               )
               
                 and
                 all
                 the
                 people
                 sit
                 rank
                 before
                 rank
                 ,
                 the
                 face
                 of
                 every
                 rank
                 towards
                 the
                 back
                 of
                 the
                 rank
                 before
                 it
                 ,
                 so
                 the
                 faces
                 of
                 all
                 the
                 people
                 are
                 towards
                 the
                 Sanctuary
                 ,
                 and
                 towards
                 the
                 Elders
                 ,
                 and
                 towards
                 the
                 Ark
                 ;
                 and
                 when
                 the
                 Minister
                 of
                 the
                 Synagogue
                 standeth
                 up
                 to
                 prayer
                 ,
                 he
                 standeth
                 on
                 the
                 ground
                 before
                 the
                 Ark
                 with
                 his
                 face
                 to
                 the
                 Sanctuary
                 ,
                 as
                 the
                 rest
                 of
                 the
                 people
                 .
              
               Several
               things
               are
               observable
               to
               our
               purpose
               in
               this
               Testimony
               of
               Maimonides
               :
               First
               ,
               That
               there
               were
               so
               many
               Elders
               in
               the
               Synagogue
               ,
               as
               to
               make
               a
               Bench
               or
               Consistory
               ,
               and
               therefore
               had
               a
               place
               by
               themselves
               ,
               as
               the
               Governours
               of
               the
               Synagogue
               .
               And
               the
               truth
               is
               ,
               after
               their
               dispersion
               we
               shall
               find
               little
               Government
               among
               them
               ,
               but
               what
               was
               in
               their
               Synagogues
               ,
               unlesse
               it
               was
               where
               they
               had
               liberty
               for
               erecting
               Schools
               of
               Learning
               .
               Besides
               this
               Colledge
               of
               Presbyters
               ,
               we
               here
               see
               the
               publick
               Minister
               of
               the
               Synagogue
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 i.
                 e.
                 Episcopus
                 congregationis
                 ,
                 the
                 Superintendent
                 over
                 the
                 Congregation
                 ,
              
               whose
               peculiar
               office
               it
               was
               to
               pray
               for
               ,
               and
               to
               blesse
               the
               people
               .
               We
               are
               here
               further
               to
               take
               notice
               of
               the
               form
               of
               their
               sitting
               in
               the
               Synagogues
               ;
               The
               Presbyters
               sat
               together
               upon
               a
               Bench
               by
               themselves
               ,
               with
               their
               faces
               towards
               the
               people
               ,
               which
               was
               in
               an
               Hemicycle
               ,
               the
               form
               wherein
               all
               the
               Courts
               of
               Judicature
               among
               them
               sat
               ;
               which
               is
               fully
               described
               by
               Mr.
               Selden
               ,
               and
               
               Mr.
               Thorndike
               in
               the
               places
               above-cited
               .
               This
               was
               afterwards
               the
               form
               wherein
               the
               Bishops
               and
               Presbyters
               used
               to
               sit
               in
               the
               primitive
               Church
               ,
               as
               the
               last
               named
               learned
               Author
               largely
               observes
               and
               proves
               .
               Besides
               this
               Colledge
               of
               Presbyters
               ,
               there
               seems
               to
               be
               one
               particularly
               call'd
               
                 the
                 Ruler
                 of
                 the
                 Synagogue
              
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               the
               Scriptures
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               in
               the
               importance
               of
               the
               New
               Testament
               Greek
               (
               following
               that
               of
               the
               
                 Alexandrian
                 Iews
              
               in
               the
               version
               of
               the
               Old
               Testament
               )
               implyes
               no
               more
               then
               a
               primacy
               of
               
               order
               in
               him
               above
               the
               rest
               he
               was
               joyned
               with
               .
               And
               thence
               sometimes
               we
               read
               of
               them
               in
               the
               Plural
               number
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Acts
               13.
               15.
               implying
               thereby
               an
               equality
               of
               power
               
               in
               many
               ;
               but
               by
               reason
               of
               the
               necessary
               primacy
               of
               one
               in
               order
               above
               the
               rest
               ,
               the
               name
               may
               be
               appropriated
               to
               the
               President
               of
               the
               Colledge
               .
               Acts
               18.
               8
               ,
               17.
               we
               read
               of
               two
               ,
               
                 viz.
                 Crispus
              
               and
               Sosthenes
               ,
               and
               either
               of
               them
               is
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               could
               not
               be
               ,
               did
               the
               name
               import
               any
               peculiar
               power
               of
               Jurisdiction
               lodged
               in
               one
               exclusive
               of
               the
               rest
               ,
               unlesse
               we
               make
               them
               to
               be
               of
               two
               Synagogues
               ,
               which
               we
               have
               no
               evidence
               at
               all
               for
               ;
               I
               confesse
               ,
               Beza
               his
               
               argument
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Mark
               5.
               22.
               for
               a
               multitude
               of
               those
               so
               call'd
               in
               the
               same
               Synagogue
               ,
               is
               of
               no
               great
               force
               ,
               where
               we
               may
               probably
               suppose
               there
               were
               many
               Synagogues
               .
               But
               where
               there
               is
               no
               evidence
               of
               more
               then
               one
               in
               a
               place
               ,
               and
               we
               find
               the
               name
               attributed
               to
               more
               then
               one
               ,
               we
               have
               ground
               to
               think
               that
               there
               is
               nothing
               of
               power
               or
               Jurisdiction
               in
               that
               one
               ,
               which
               is
               not
               common
               to
               more
               besides
               himself
               .
               But
               granting
               some
               peculiarity
               of
               honour
               belonging
               to
               one
               above
               the
               rest
               in
               a
               Synagogue
               ,
               which
               in
               some
               places
               ,
               I
               see
               no
               great
               reason
               to
               to
               deny
               ,
               yet
               that
               implyes
               not
               any
               power
               over
               and
               above
               the
               Bench
               of
               which
               he
               was
               a
               Member
               ,
               though
               the
               first
               in
               order
               ;
               Much
               as
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               Prince
               of
               the
               Sanhedrin
               ,
               whose
               place
               imported
               no
               power
               peculiar
               to
               himself
               ,
               but
               only
               a
               Priority
               of
               dignity
               in
               himself
               above
               his
               fellow
               Senators
               :
               as
               the
               
                 Princeps
                 Senatûs
              
               in
               the
               Roman
               Republick
               answering
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               great
               Sanhedrin
               ,
               who
               was
               next
               to
               the
               Nasi
               ,
               as
               the
               
                 Princeps
                 Senatûs
              
               to
               the
               Consuls
               ,
               which
               was
               only
               a
               Honorary
               Dignity
               and
               nothing
               else
               :
               Under
               which
               disguise
               that
               Politick
               Prince
               Augustus
               ravished
               the
               Roman
               Commonwealth
               of
               its
               former
               liberty
               .
               The
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               may
               I
               suppose
               in
               propriety
               of
               speech
               be
               rendred
               in
               Latin
               
                 Magister
                 ordinis
              
               ,
               he
               being
               by
               his
               Office
               Praesul
               ,
               a
               name
               not
               originally
               importing
               any
               power
               ,
               but
               only
               dignity
               ;
               Those
               whom
               the
               Greeks
               call
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               Latins
               render
               
                 Magistros
                 sui
                 ordinis
              
               ,
               and
               so
               Suetonius
               interprets
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               
                 Magisterium
                 sacerdotii
              
               .
               They
               who
               meet
               then
               with
               the
               name
               Archisynagogues
               ,
               either
               in
               
                 Lampridius
                 ,
                 Vopiscus
                 ,
                 Codex
                 Theodosii
                 ,
                 Iustinians
                 Novels
                 ,
              
               in
               
               all
               whom
               it
               occurs
               ,
               and
               in
               some
               places
               as
               distinct
               from
               Presbyters
               ,
               
               will
               learn
               to
               understand
               thereby
               only
               the
               highest
               honour
               in
               the
               Synagogue
               ;
               considering
               how
               little
               ,
               yea
               nothing
               of
               power
               the
               Jews
               enjoyed
               under
               either
               the
               Heathen
               ,
               or
               Christian
               Emperours
               .
            
             
               One
               thing
               more
               we
               add
               ,
               touching
               this
               honour
               of
               the
               Rulers
               of
               the
               Synagogue
               among
               the
               Jews
               ,
               that
               whatever
               honour
               ,
               title
               ,
               power
               or
               dignity
               is
               imported
               by
               that
               name
               ,
               it
               came
               not
               from
               any
               Law
               enforcing
               or
               commanding
               it
               ,
               but
               from
               mutual
               con●oederation
               and
               agreement
               among
               the
               persons
               imployed
               in
               the
               Synagogue
               ,
               whose
               natural
               reason
               did
               dictate
               ,
               that
               where
               many
               have
               an
               equality
               of
               power
               ,
               it
               is
               most
               convenient
               (
               by
               way
               of
               accumulation
               upon
               that
               person
               ,
               of
               a
               power
               more
               then
               he
               had
               ,
               but
               not
               by
               deprivation
               of
               themselves
               of
               that
               inherent
               power
               which
               they
               enjoyed
               )
               to
               entrust
               the
               management
               of
               the
               executive
               part
               of
               affairs
               of
               common
               concernment
               to
               one
               person
               specially
               chosen
               and
               deputed
               thereunto
               .
               So
               it
               was
               in
               all
               the
               Sanhedrins
               among
               the
               Jews
               ,
               and
               in
               all
               well-ordered
               Senates
               and
               Councils
               in
               the
               World.
               And
               it
               would
               be
               very
               strange
               ,
               that
               any
               Officers
               of
               a
               religious
               Society
               ,
               should
               upon
               that
               account
               be
               out-Lawed
               of
               those
               natural
               Liberties
               ,
               which
               are
               the
               results
               and
               products
               of
               the
               free
               actings
               of
               Reason
               .
               Which
               things
               ,
               as
               I
               have
               already
               observed
               ,
               God
               hath
               looked
               on
               to
               be
               so
               natural
               to
               man
               ,
               as
               when
               he
               was
               most
               strict
               and
               punctual
               in
               ceremonial
               Commands
               ,
               he
               yet
               left
               these
               things
               wholly
               at
               liberty
               .
               For
               we
               read
               not
               of
               any
               command
               ,
               that
               in
               the
               Sanhedrin
               one
               should
               have
               some
               peculiarity
               of
               honour
               above
               the
               rest
               ;
               this
               mens
               natural
               reason
               would
               prompt
               them
               to
               ,
               by
               reason
               of
               a
               necessary
               priority
               of
               Order
               in
               some
               above
               others
               ;
               which
               the
               very
               instinct
               of
               Nature
               hath
               taught
               irrational
               creatures
               ,
               much
               more
               should
               the
               Light
               of
               Reason
               direct
               men
               to
               .
               But
               yet
               all
               order
               is
               not
               power
               ,
               nor
               all
               power
               juridical
               ,
               nor
               all
               juridical
               power
               a
               sole
               power
               ;
               therefore
               it
               is
               a
               meer
               Paralogism
               in
               any
               from
               Order
               to
               inferr
               power
               ,
               or
               from
               a
               delegated
               power
               by
               consent
               ,
               to
               inferr
               a
               juridical
               power
               by
               Divine
               Right
               ;
               or
               lastly
               ,
               from
               a
               power
               in
               common
               with
               others
               ,
               to
               deduce
               a
               power
               excluding
               others
               .
               All
               which
               they
               are
               guilty
               of
               ,
               who
               meerly
               from
               the
               name
               of
               an
               Archisynagogue
               ,
               would
               fetch
               a
               perpetual
               necessity
               of
               jurisdiction
               
               in
               one
               above
               the
               Elders
               joyned
               with
               him
               ,
               or
               from
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Sanhedrin
               ,
               a
               power
               of
               a
               sole
               Ordination
               in
               one
               without
               the
               consent
               of
               his
               fellow
               Senators
               .
               But
               of
               these
               afterwards
               .
               Thus
               much
               may
               suffice
               for
               a
               draught
               in
               little
               of
               the
               Government
               of
               the
               Jewish
               Synagogue
               .
            
             
               Having
               thus
               far
               represented
               the
               Jewish
               Synagogue
               ,
               that
               
               the
               Idea
               of
               its
               government
               may
               be
               formed
               in
               our
               understandings
               ,
               we
               now
               come
               to
               consider
               how
               far
               ,
               and
               in
               what
               the
               Apostles
               in
               forming
               Christian
               ▪
               Churches
               did
               follow
               the
               pattern
               of
               the
               Jewish
               Synagogue
               .
               Which
               is
               a
               notion
               not
               yet
               so
               far
               improved
               as
               I
               conceive
               it
               may
               be
               ,
               and
               I
               know
               no
               one
               more
               conducible
               to
               the
               happy
               end
               of
               composing
               our
               differences
               ,
               touching
               the
               government
               of
               the
               Church
               then
               this
               is
               .
               I
               shall
               therefore
               for
               the
               full
               clearing
               of
               it
               ,
               premise
               some
               general
               considerations
               to
               make
               way
               for
               the
               entertainment
               of
               this
               hypothesis
               in
               mens
               minds
               ,
               at
               least
               as
               probable
               ;
               and
               then
               endeavour
               particularly
               to
               shew
               how
               the
               Apostles
               did
               observe
               the
               model
               of
               the
               Synagogue
               ;
               
                 in
                 its
                 publike
                 service
                 ,
                 in
                 ordination
                 of
                 Church
                 Officers
                 ,
                 in
                 forming
                 Presbyteries
                 in
                 the
                 several
                 Churches
                 ,
                 in
                 ruling
                 and
                 governing
                 those
                 Presbyteries
                 ▪
              
               The
               general
               consideration
               I
               premise
               ,
               to
               shew
               the
               probability
               of
               what
               I
               am
               asserting
               ,
               shall
               be
               from
               these
               things
               :
               
                 from
                 the
                 community
                 of
                 name
                 and
                 customs
                 between
                 the
                 believing
                 Iews
                 and
                 others
                 ,
                 at
                 the
                 first
                 forming
                 of
                 Churches
                 :
                 from
                 the
                 Apostles
                 forming
                 Churches
                 out
                 of
                 Synagogues
                 in
                 their
                 travelling
                 abroad
                 ;
                 from
                 the
                 agreeablenesse
                 of
                 that
                 model
                 of
                 Government
                 to
                 the
                 State
                 of
                 the
                 Christian
                 Churches
                 at
                 that
                 time
                 .
              
               I
               begin
               with
               the
               first
               ,
               
                 From
                 the
                 community
                 of
                 names
                 and
                 customs
                 between
                 the
                 believing
                 and
                 unbelieving
                 Iews
                 at
                 the
                 first
                 forming
                 Churches
                 .
              
               All
               the
               while
               our
               blessed
               Saviour
               was
               living
               in
               the
               World
               ,
               Christ
               and
               his
               Disciples
               went
               still
               under
               the
               name
               of
               Jews
               ;
               they
               neither
               renounced
               the
               name
               ,
               nor
               the
               customs
               in
               use
               among
               them
               .
               Our
               Saviour
               goes
               up
               to
               the
               Feasts
               at
               Ierusalem
               ,
               conforms
               to
               all
               the
               Rites
               and
               Customs
               in
               use
               then
               ;
               not
               only
               those
               commanded
               by
               God
               himself
               ,
               but
               those
               taken
               up
               by
               the
               Jews
               themselves
               ,
               if
               not
               contrary
               to
               Gods
               commands
               ,
               as
               in
               observing
               the
               feast
               of
               Dedication
               ,
               in
               going
               into
               their
               Synagogues
               ,
               and
               teaching
               so
               often
               there
               ,
               in
               washing
               the
               Feet
               of
               the
               Disciples
               ,
               
               (
               a
               custome
               used
               by
               them
               before
               the
               Passeover
               )
               in
               using
               baptism
               ,
               for
               the
               proselyting
               men
               to
               the
               profession
               of
               Christianity
               ,
               &c.
               
               In
               these
               and
               other
               things
               our
               Saviour
               conformed
               to
               the
               received
               practice
               among
               them
               ,
               though
               the
               things
               themselves
               were
               no
               wayes
               commanded
               by
               the
               Law
               of
               Moses
               .
               And
               after
               his
               Resurrection
               ,
               when
               he
               took
               care
               for
               the
               forming
               of
               a
               Church
               upon
               the
               doctrine
               he
               had
               delivered
               ,
               yet
               we
               find
               not
               the
               Apostles
               withdrawing
               from
               communion
               with
               the
               Jews
               ,
               but
               on
               the
               contrary
               ,
               we
               find
               the
               Disciples
               frequenting
               the
               Temple
               ,
               Act.
               2.
               46.
               
               Act.
               3.
               1.
               
               Act.
               5.
               20
               ,
               21
               ,
               26.
               
               Whereby
               it
               appears
               how
               they
               owned
               themselves
               as
               Jews
               still
               ,
               observing
               the
               same
               both
               time
               and
               place
               for
               publike
               Worship
               which
               were
               in
               use
               among
               the
               Jews
               .
               We
               find
               Paul
               presently
               after
               his
               conversion
               in
               the
               Synagogues
               ,
               preaching
               
               that
               Christ
               whom
               he
               had
               before
               persecuted
               ;
               and
               where
               ever
               he
               goes
               abroad
               afterwards
               ,
               we
               find
               him
               still
               entering
               into
               the
               Synagogues
               to
               preach
               ;
               where
               we
               cannot
               conceive
               he
               should
               have
               so
               free
               and
               easie
               admission
               ,
               unlesse
               the
               Jews
               did
               look
               upon
               him
               as
               one
               of
               their
               own
               Religion
               ,
               and
               observing
               the
               same
               customs
               in
               the
               Synagogues
               with
               themselves
               ,
               only
               
               differing
               in
               the
               point
               of
               the
               coming
               of
               the
               Messias
               ,
               and
               the
               obligation
               of
               the
               ceremonial
               Law
               ,
               the
               least
               footsteps
               of
               which
               were
               seen
               in
               the
               Synagogue-worship
               .
               But
               that
               which
               yet
               further
               clears
               this
               ,
               is
               the
               general
               prejudice
               of
               the
               Disciples
               against
               the
               Gentiles
               ,
               even
               after
               the
               giving
               of
               the
               
                 Holy
                 Ghost
              
               ,
               as
               appears
               by
               their
               contending
               with
               Peter
               for
               going
               in
               to
               men
               
               uncircumcised
               .
               It
               is
               evident
               ,
               that
               then
               the
               Apostles
               themselves
               did
               not
               clearly
               apprehend
               the
               extent
               of
               their
               Commission
               ;
               for
               else
               what
               made
               Peter
               so
               shy
               of
               going
               to
               Corn●lius
               ?
               but
               by
               
                 every
                 creature
              
               ,
               and
               
                 all
                 nations
              
               ,
               they
               only
               apprehended
               the
               Jews
               in
               their
               dispersions
               abroad
               ,
               or
               at
               least
               ,
               that
               all
               others
               who
               were
               to
               be
               
               saved
               ,
               must
               be
               by
               being
               proselyted
               to
               the
               Jews
               ,
               and
               observing
               the
               Law
               of
               Moses
               ,
               together
               with
               the
               Gospel
               of
               Christ.
               And
               therefore
               we
               see
               the
               necessity
               of
               circumcision
               much
               pressed
               by
               the
               believing
               Jews
               which
               came
               down
               from
               Ierusalem
               ,
               which
               raised
               so
               high
               a
               Dispute
               ,
               that
               a
               Convention
               of
               the
               Apostles
               
               together
               at
               Ierusalem
               was
               called
               for
               the
               ending
               of
               it
               ;
               And
               even
               there
               we
               find
               great
               heats
               before
               the
               businesse
               could
               be
               decided
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 After
                 there
                 had
                 been
                 much
              
               
               
               disputing
               .
               Nay
               after
               this
               Council
               ,
               and
               the
               determination
               of
               the
               Apostles
               therein
               ,
               all
               the
               ease
               and
               release
               that
               was
               granted
               ,
               was
               only
               to
               the
               Gentile-converts
               ;
               but
               the
               Jews
               stick
               close
               to
               their
               old
               Principles
               still
               ,
               and
               are
               as
               zealous
               of
               the
               customes
               of
               the
               Jews
               as
               ever
               before
               .
               For
               which
               we
               have
               a
               pregnant
               testimony
               in
               Act.
               21.
               20
               ,
               21
               ,
               22.
               
               Where
               the
               Elders
               of
               the
               Church
               of
               Ierusalem
               tell
               
                 Paul
                 there
                 were
                 many
                 myriads
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 of
                 believing
                 Iews
                 ,
                 who
                 were
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 all
                 very
                 zealous
                 for
                 the
                 Law
                 still
                 ,
              
               and
               therefore
               had
               conceived
               a
               sinister
               opinion
               of
               Paul
               ,
               as
               one
               that
               taught
               a
               defection
               from
               the
               Law
               of
               Moses
               ,
               saying
               ,
               
                 they
                 might
                 not
                 circumcise
                 their
                 Children
                 ,
                 nor
                 walk
                 after
                 the
                 customs
                 .
              
               One
               copy
               reads
               it
               as
               Beza
               tells
               us
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 to
                 follow
                 the
                 custome
                 of
                 their
                 Fathers
                 .
              
               We
               see
               how
               equally
               zealous
               they
               are
               for
               the
               customes
               obtaining
               among
               them
               ,
               as
               for
               the
               Law
               its
               self
               .
               And
               is
               it
               then
               any
               wayes
               probable
               that
               these
               who
               continued
               such
               Zealots
               for
               the
               customs
               among
               them
               ,
               should
               not
               observe
               those
               customs
               in
               use
               in
               the
               Synagogues
               for
               the
               Government
               of
               the
               Church
               ?
               Might
               not
               they
               have
               been
               charged
               as
               well
               as
               Paul
               with
               relinquishing
               
                 the
                 customs
              
               ,
               if
               they
               had
               thrown
               off
               the
               model
               of
               the
               Jewish
               Synagogue
               ,
               and
               take
               up
               some
               customes
               different
               from
               that
               ?
               And
               that
               which
               further
               confirms
               this
               ,
               is
               ,
               that
               this
               Church
               of
               Ierusalem
               continued
               still
               in
               its
               zeal
               for
               the
               Law
               ,
               till
               after
               the
               destruction
               of
               the
               Temple
               ;
               and
               all
               the
               
               several
               Pastors
               of
               that
               Church
               (
               whom
               Ecclesiastical
               Writers
               call
               Bishops
               )
               were
               of
               the
               circumcision
               .
               For
               both
               we
               have
               the
               testimony
               of
               
                 Sulpitius
                 Severus
              
               ,
               speaking
               of
               the
               time
               of
               
                 Adrian
                 .
                 Et
                 quia
                 Christiani
                 ex
                 Iudaeis
                 potissimum
                 putabantur
              
               (
               
                 namque
                 tum
                 Hierosolymae
                 ,
                 non
                 nisi
                 ex
                 circumcisione
                 habebat
                 Ecclesia
                 sacerdotem
              
               )
               
                 militum
                 cohortem
                 custodias
                 in
                 perpetuum
                 agitare
                 jussit
                 ,
                 quae
                 Iudaeos
                 omnes
                 Hierosolymae
                 aditu
                 arceret
                 .
                 Quod
                 quidem
                 Christiana
                 fidei
                 proficiebat
                 ;
                 quia
                 tum
                 pene
                 omnes
                 Christum
                 Deum
                 ,
                 sub
                 legis
                 observatione
                 ,
                 credebant
                 .
              
               We
               see
               hereby
               that
               the
               Christians
               observed
               still
               the
               Law
               with
               the
               Gospel
               ;
               and
               that
               the
               Jews
               and
               Christians
               were
               both
               reckoned
               as
               one
               body
               ,
               which
               must
               imply
               an
               observation
               of
               the
               same
               Rites
               and
               Customes
               among
               them
               :
               For
               those
               are
               the
               things
               whereby
               Societies
               are
               distinguished
               most
               .
               Now
               it
               is
               evident
               ,
               that
               the
               Romans
               made
               no
               distinction
               at
               first
               between
               
               the
               Jews
               and
               Christians
               .
               Thence
               we
               read
               in
               the
               time
               of
               Claudius
               ,
               when
               the
               Edict
               came
               out
               against
               the
               Jews
               ,
               Aquila
               and
               
               Priscilla
               ,
               though
               converted
               to
               Christianity
               ,
               were
               forced
               to
               leave
               Italy
               upon
               that
               account
               ,
               being
               still
               looked
               on
               as
               Jews
               ;
               yet
               these
               are
               called
               by
               
                 Paul
                 ,
                 his
                 helpers
                 in
                 Christ
                 Iesus
                 .
              
               For
               
               which
               Onuphrius
               gives
               this
               reason
               ,
               
                 Nullum
                 adhuc
                 inter
                 Iudaeos
                 &
                 Christianos
                 discrimen
                 noscebatur
                 ,
              
               which
               account
               is
               likewise
               
               given
               by
               
                 Alphonsus
                 Ciaconius
                 ;
                 Congeneres
                 &
                 comprofessores
                 ejusdem
                 religionis
                 gentilibus
                 censebantur
                 (
                 Christiani
                 pariter
                 ac
                 Iudaei
                 )
                 .
              
               The
               Edict
               of
               Claudius
               we
               may
               read
               still
               in
               
                 Suetonius
                 ,
                 Iudaeos
                 impulsore
                 Christo
                 assiduè
                 tumultuantes
                 Roma
                 expulit
                 .
              
               
               We
               find
               here
               the
               Edict
               fully
               expressed
               for
               banishing
               the
               Jews
               ,
               and
               the
               occasion
               set
               down
               ;
               which
               most
               interpret
               of
               the
               Doctrine
               of
               Christ
               ,
               as
               the
               occasion
               of
               the
               stirs
               between
               the
               Jews
               and
               Christians
               .
               For
               the
               Romans
               called
               Christ
               Chrestus
               ,
               
               and
               Christians
               ,
               Chrestiani
               ,
               as
               the
               authors
               of
               the
               Christians
               Apologies
               against
               the
               Heathens
               often
               tell
               us
               .
               But
               
                 Marcellus
                 Donatus
              
               conjectures
               this
               Christus
               to
               have
               been
               some
               seditious
               Jew
               called
               by
               that
               name
               ;
               for
               which
               he
               brings
               many
               Inscriptions
               wherein
               the
               name
               occurrs
               ,
               but
               none
               wherein
               it
               is
               given
               to
               a
               Jew
               ;
               which
               should
               be
               first
               produced
               ,
               before
               we
               leave
               the
               received
               interpretation
               of
               it
               .
               However
               that
               be
               ,
               we
               see
               the
               Jews
               and
               Christians
               equally
               undergo
               the
               punishment
               without
               any
               difference
               observed
               in
               them
               ;
               and
               therefore
               when
               Paul
               was
               brought
               before
               Gallio
               the
               Proconsul
               of
               Achaia
               ,
               he
               looked
               upon
               the
               difference
               between
               the
               Jews
               and
               Paul
               to
               be
               only
               
                 a
                 Question
                 of
                 words
                 and
                 names
                 ,
                 and
                 of
                 their
                 Law
                 ,
              
               and
               thereupon
               
               refused
               to
               meddle
               with
               it
               .
               And
               so
               Celsus
               upbraids
               both
               Jews
               and
               Christians
               ,
               as
               though
               their
               contentions
               were
               about
               a
               matter
               of
               nothing
               .
               By
               all
               this
               we
               may
               now
               consider
               ,
               how
               little
               the
               Christians
               did
               vary
               from
               the
               customs
               and
               practice
               of
               the
               Jews
               ,
               when
               they
               were
               thought
               by
               those
               who
               were
               equally
               enemies
               to
               both
               ,
               to
               be
               of
               the
               same
               body
               and
               community
               .
               Which
               consideration
               will
               make
               the
               thing
               I
               aim
               at
               ,
               seem
               more
               probable
               ,
               when
               withall
               we
               observe
               that
               the
               Jewish
               customs
               in
               their
               Synagogues
               ,
               were
               those
               whereby
               they
               were
               most
               known
               among
               the
               Romans
               ;
               and
               therefore
               when
               they
               looked
               on
               the
               Christians
               as
               of
               the
               same
               Religion
               with
               the
               Jews
               ,
               it
               is
               evident
               they
               observed
               no
               difference
               as
               to
               their
               publick
               practises
               
               in
               their
               religious
               Societies
               .
               Which
               is
               the
               first
               consideration
               ,
               to
               shew
               how
               probable
               it
               is
               that
               Christians
               observed
               the
               same
               form
               in
               Government
               with
               what
               they
               found
               in
               the
               Synagogues
               .
            
             
               To
               which
               I
               add
               a
               second
               Consideration
               ;
               which
               is
               the
               
               Apostles
               forming
               Christian
               Churches
               out
               of
               Jewish
               Synagogues
               .
               We
               have
               already
               shewed
               how
               much
               their
               resort
               was
               to
               them
               in
               their
               preaching
               from
               the
               constant
               practice
               of
               Paul
               ,
               although
               he
               was
               in
               a
               more
               peculiar
               manner
               the
               
                 Apostle
                 of
                 the
                 uncircumcision
              
               ;
               much
               more
               then
               is
               it
               probable
               that
               the
               others
               ,
               especially
               
                 Peter
                 ,
                 Iames
              
               ,
               and
               Iohn
               did
               resort
               to
               the
               Circumcision
               .
               And
               in
               the
               setling
               things
               at
               first
               ,
               we
               see
               how
               fearful
               the
               Apostles
               were
               of
               giving
               offence
               to
               the
               Jews
               ,
               how
               ready
               to
               condescend
               to
               them
               in
               any
               thing
               they
               lawfully
               might
               .
               And
               can
               we
               think
               that
               Paul
               would
               yield
               so
               far
               to
               the
               Jews
               as
               to
               circumcise
               Timothy
               ,
               rather
               then
               give
               offence
               to
               the
               Jews
               in
               
               those
               parts
               where
               he
               was
               ,
               (
               and
               that
               in
               a
               thing
               which
               seemed
               most
               immediately
               to
               thwart
               the
               design
               of
               the
               Gospel
               ,
               as
               circumcision
               
               did
               ,
               witness
               the
               Apostle
               himself
               ;
               )
               that
               yet
               he
               would
               scruple
               the
               retaining
               the
               old
               model
               of
               the
               Synagogue
               ,
               when
               there
               was
               nothing
               in
               it
               at
               all
               repugnant
               to
               the
               Doctrine
               of
               the
               Gospel
               ,
               or
               the
               nature
               and
               constitution
               of
               Christian
               Churches
               ?
               When
               the
               Apostles
               then
               ,
               did
               not
               only
               gather
               Churches
               out
               of
               Synagogues
               ,
               but
               at
               some
               places
               in
               probability
               whole
               Synagogues
               were
               converted
               as
               well
               as
               whole
               Churches
               formed
               ,
               What
               shew
               of
               reason
               can
               be
               given
               why
               the
               Apostles
               should
               flight
               the
               constitution
               of
               the
               Jewish
               Synagogues
               ,
               which
               had
               no
               dependance
               on
               the
               Jewish
               Hierarchy
               ,
               and
               subsisted
               not
               by
               any
               command
               of
               the
               ceremonial
               Law
               ?
               The
               work
               of
               the
               Synagogue
               not
               belonging
               to
               the
               Priest
               as
               such
               ,
               but
               as
               persons
               qualified
               for
               instructing
               others
               ,
               and
               the
               first
               model
               of
               the
               Synagogue
               government
               is
               with
               a
               great
               deal
               of
               probability
               derived
               from
               the
               
                 Schools
                 of
                 the
                 Prophets
              
               and
               the
               Government
               thereof
               .
               This
               consideration
               would
               be
               further
               improved
               ,
               if
               the
               notion
               of
               distinct
               coetus
               of
               the
               Jewish
               and
               Gentile
               Christians
               in
               the
               same
               places
               could
               be
               made
               out
               by
               any
               irrefragable
               Testimony
               of
               Antiquity
               ,
               or
               clear
               evidence
               of
               reason
               drawn
               from
               Scripture
               :
               Because
               the
               same
               reason
               which
               would
               ground
               the
               distinction
               of
               the
               Jewish
               Church
               from
               the
               Gentile
               ,
               would
               likewise
               hold
               for
               the
               Jewish
               
               Church
               to
               retain
               her
               old
               form
               of
               Government
               in
               the
               Synagogue
               way
               .
               For
               it
               must
               be
               some
               kind
               of
               peculiarity
               supposed
               by
               the
               Jews
               in
               themselves
               as
               distinct
               from
               the
               Gentiles
               ,
               which
               did
               make
               them
               form
               a
               distinct
               Congregation
               from
               them
               ;
               which
               peculiarity
               did
               imply
               the
               observing
               those
               customes
               among
               them
               still
               ,
               by
               which
               that
               peculiarity
               was
               known
               to
               others
               ;
               among
               which
               those
               of
               the
               Synagogue
               were
               not
               the
               least
               known
               or
               taken
               notice
               of
               .
               But
               I
               must
               freely
               confesse
               ,
               I
               find
               not
               any
               thing
               brought
               by
               that
               learned
               Person
               ,
               who
               hath
               managed
               this
               Hypothesis
               with
               the
               greatest
               dexterity
               ,
               to
               have
               
               that
               evidence
               in
               it
               which
               will
               command
               assent
               from
               an
               unprejudicated
               mind
               .
               And
               it
               is
               pitty
               that
               such
               infirm
               Hypotheses
               should
               be
               made
               use
               of
               for
               the
               justifying
               our
               separation
               from
               Rome
               ,
               which
               was
               built
               upon
               reasons
               of
               greater
               strength
               and
               evidence
               ,
               then
               those
               which
               have
               been
               of
               late
               pleaded
               by
               some
               assertors
               of
               the
               Protestant
               Cause
               ,
               though
               men
               of
               excellent
               abilities
               and
               learning
               .
               For
               there
               are
               many
               reasons
               convictive
               enough
               ,
               that
               Peter
               had
               no
               universal
               power
               over
               the
               Church
               ,
               supposing
               that
               there
               was
               no
               such
               thing
               as
               a
               distinction
               between
               the
               Jewish
               and
               Gentile
               Coetus
               .
               I
               deny
               not
               but
               at
               first
               ,
               before
               the
               Jews
               were
               fully
               satisfied
               of
               the
               Gentiles
               right
               to
               Gospel
               priviledges
               ,
               they
               were
               very
               shy
               of
               communicating
               with
               them
               ,
               especially
               the
               believing
               Jews
               of
               the
               Church
               of
               
                 Ierusalem
                 ,
              
               :
               Upon
               the
               occasion
               of
               some
               of
               whom
               coming
               down
               to
               Antioch
               from
               Iames
               ,
               it
               was
               ,
               that
               
                 Peter
                 withdrew
                 and
                 separated
                 himself
                 from
                 the
                 Gentiles
                 ,
              
               with
               whom
               before
               
               he
               familiarly
               conversed
               .
               Which
               action
               of
               his
               is
               so
               far
               from
               being
               an
               argument
               of
               the
               setling
               any
               distinct
               Church
               
               of
               the
               Jews
               from
               the
               Gentiles
               there
               ,
               that
               it
               yields
               many
               reasons
               against
               it
               .
               For
               
                 first
                 ,
                 Peters
              
               withdrawing
               was
               only
               occasional
               ,
               and
               not
               out
               of
               design
               ;
               whereas
               ,
               had
               it
               been
               part
               of
               his
               commission
               to
               do
               it
               ,
               we
               cannot
               conceive
               Peter
               so
               mindlesse
               of
               his
               Office
               ,
               as
               to
               let
               it
               alone
               till
               some
               Jews
               came
               down
               from
               Ierusalem
               to
               tell
               him
               of
               it
               .
               Secondly
               ,
               It
               was
               not
               for
               the
               sake
               of
               the
               Jews
               at
               Antioch
               that
               he
               withdrew
               ,
               but
               for
               the
               Jews
               which
               came
               down
               from
               Ierusalem
               ;
               whereas
               ,
               had
               he
               intended
               a
               distinct
               Church
               of
               the
               Jews
               ,
               he
               would
               before
               have
               setled
               and
               fixed
               them
               as
               members
               of
               another
               body
               ;
               but
               now
               it
               evidently
               appears
               ,
               that
               not
               only
               Peter
               himself
               ,
               
               but
               the
               Jews
               with
               him
               ,
               did
               before
               those
               Jews
               coming
               to
               Antioch
               associate
               with
               the
               Gentiles
               ,
               which
               is
               evident
               by
               v.
               13.
               
               
                 And
                 other
                 Iews
                 dissembled
                 likewise
                 with
                 him
                 ,
                 in
                 so
                 much
                 that
                 Barnabas
                 also
                 was
                 carryed
                 away
                 with
                 their
                 dissimulation
                 .
              
               Whereby
               it
               is
               clear
               ,
               that
               these
               Jews
               did
               before
               joyn
               with
               the
               Gentile-Christians
               ,
               or
               else
               they
               could
               not
               be
               said
               to
               be
               led
               away
               with
               the
               dissimulation
               of
               
                 Peter
                 .
                 Thirdly
              
               ,
               St.
               Paul
               is
               so
               far
               from
               looking
               upon
               this
               withdrawing
               of
               Peter
               ,
               and
               the
               Iews
               from
               the
               Gentiles
               society
               to
               be
               a
               part
               of
               St.
               Peters
               Office
               ,
               that
               he
               openly
               and
               sharply
               reproves
               him
               for
               it
               .
               What
               then
               ,
               was
               Paul
               so
               ignorant
               ,
               that
               there
               must
               be
               two
               distinct
               Churches
               of
               Iews
               and
               Gentiles
               there
               ,
               that
               he
               calls
               this
               action
               of
               his
               dissimulation
               ?
               In
               all
               reason
               then
               ,
               supposing
               this
               Notion
               to
               be
               true
               ,
               the
               blame
               lights
               on
               Paul
               ,
               and
               not
               on
               Peter
               :
               as
               not
               understanding
               ,
               that
               the
               Jews
               were
               to
               be
               formed
               into
               distinct
               bodies
               from
               the
               Gentile-Christians
               .
               And
               therefore
               it
               is
               observable
               that
               the
               same
               Author
               who
               is
               produced
               ,
               as
               asserting
               ,
               
               that
               
                 seorsim
                 quae
                 ex
                 Iudais
                 erant
                 Ecclesiae
                 habebantur
                 ,
                 nec
                 his
                 quae
                 ●rant
                 ex
                 Gentibus
                 miscebantur
                 ,
              
               is
               he
               ,
               who
               makes
               this
               reproo●
               of
               Peter
               by
               Paul
               ,
               to
               be
               a
               meer
               matter
               of
               dissimulation
               between
               them
               both
               ;
               which
               sense
               of
               that
               action
               whoever
               will
               be
               so
               favourable
               to
               it
               as
               to
               embrace
               it
               ,
               (
               as
               some
               seem
               inclinable
               to
               do
               it
               )
               will
               never
               be
               able
               to
               answer
               the
               arguments
               brought
               by
               St.
               Augustine
               
               against
               it
               .
               This
               place
               then
               was
               unhappily
               light
               upon
               to
               ground
               a
               distinction
               of
               the
               several
               Coeius
               ,
               or
               distinct
               Churches
               of
               Jews
               and
               Christians
               at
               Antioch
               .
               But
               ,
               it
               may
               be
               ,
               more
               evidence
               for
               it
               may
               be
               seen
               in
               the
               Rescript
               of
               the
               Council
               of
               Ierusalem
               ,
               which
               is
               directed
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 To
                 the
                 Brethren
                 of
                 Antioch
                 ,
                 those
                 of
                 the
                 Gentiles
                 .
              
               
               But.
               lest
               some
               hidden
               mysteries
               should
               lye
               in
               this
               curtailing
               the
               words
               ,
               let
               us
               see
               them
               at
               large
               .
               
                 Unto
                 the
                 Brethren
                 which
                 are
                 of
                 the
                 Gentiles
                 in
              
               Antioch
               ,
               and
               Syria
               ,
               and
               Cilicia
               .
               There
               was
               nothing
               then
               peculiar
               to
               those
               of
               the
               Gentiles
               at
               Antioch
               more
               then
               in
               Syria
               and
               Cilicia
               ;
               and
               if
               those
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               imply
               a
               Coetus
               distinct
               of
               Gentile-Christians
               ,
               from
               the
               Jews
               at
               Antioch
               ,
               it
               must
               do
               so
               through
               all
               Syria
               ,
               and
               Cilicia
               ,
               
               which
               was
               
                 Pauls
                 Province
              
               ,
               and
               not
               Peters
               ,
               as
               appears
               by
               his
               travels
               in
               the
               Acts.
               E●the●
               then
               the
               Apostle
               of
               the
               uncircumcision
               must
               form
               distinct
               :
               Churches
               of
               Iews
               and
               Gentiles
               in
               
               his
               preaching
               through
               Syria
               and
               
                 Silicia
                 ▪
              
               (
               which
               is
               irreconcilable
               with
               the
               former
               pretence
               of
               distinct
               Provinces
               ,
               asserted
               by
               the
               same
               Author
               ,
               who
               pleads
               for
               distinct
               Coetus
               )
               or
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               can
               imply
               no
               such
               thing
               as
               a
               distinct
               Church
               of
               Gentiles
               to
               whomsover
               it
               is
               spoken
               ;
               and
               so
               not
               at
               Antioch
               more
               then
               through
               all
               Syria
               and
               Silicia
               .
               The
               plain
               ground
               then
               of
               the
               Apostles
               inscribing
               the
               order
               of
               the
               Council
               to
               the
               
                 Brethren
                 of
                 the
                 Gentiles
              
               ,
               was
               ,
               because
               the
               matter
               of
               that
               Order
               did
               particularly
               concern
               them
               ,
               and
               not
               the
               Jews
               ,
               as
               is
               obvious
               to
               any
               that
               will
               but
               cast
               an
               eye
               upon
               the
               23
               ,
               24
               ,
               29.
               verses
               of
               the
               15.
               of
               the
               Acts.
               As
               well
               might
               then
               an
               order
               supposed
               from
               the
               Apostles
               to
               the
               several
               Pastors
               of
               the
               Churches
               in
               things
               concerning
               them
               as
               such
               ,
               imply
               that
               they
               make
               distinct
               Churches
               from
               their
               people
               ,
               as
               this
               order
               concerning
               the
               
                 Gentile
                 Brethren
              
               ,
               being
               therefore
               directed
               to
               them
               ,
               doth
               imply
               their
               making
               distinct
               Churches
               from
               the
               Jewish
               Brethren
               in
               the
               Cities
               where
               they
               lived
               together
               .
               What
               is
               further
               produced
               out
               of
               Antiquity
               to
               this
               purpose
               ,
               hath
               neither
               evidence
               nor
               pertinency
               enough
               ,
               to
               stop
               the
               passage
               of
               one
               who
               is
               returning
               from
               this
               digression
               to
               his
               former
               matter
               .
               Although
               then
               we
               grant
               not
               any
               such
               distinct
               Coetus
               of
               the
               Jews
               from
               the
               Christians
               ,
               yet
               that
               hinders
               not
               ,
               but
               that
               both
               Jews
               and
               Christians
               joyning
               together
               in
               one
               Church
               ,
               might
               retain
               still
               the
               Synagogue
               form
               of
               Government
               among
               them
               ;
               which
               there
               was
               no
               reason
               at
               all
               ,
               why
               the
               Christians
               should
               scruple
               the
               using
               of
               ,
               either
               as
               Jews
               or
               Gentiles
               ,
               because
               it
               imported
               nothing
               either
               Typical
               and
               Ceremonial
               ,
               or
               heavy
               and
               burdensome
               ,
               which
               were
               the
               grounds
               ,
               why
               former
               customs
               in
               use
               among
               the
               Jews
               were
               laid
               aside
               by
               the
               Christians
               .
               But
               instead
               of
               that
               ,
               it
               was
               most
               suitable
               and
               agreeable
               to
               the
               state
               of
               the
               Churches
               in
               Apostolical
               times
               ,
               which
               was
               the
               
                 third
                 consideration
              
               to
               make
               it
               probable
               ,
               that
               the
               Synagogue
               form
               of
               Government
               was
               used
               by
               the
               Christians
               .
               And
               the
               suitablenesse
               of
               this
               Government
               to
               the
               Churches
               ,
               lay
               in
               the
               conveniency
               of
               it
               for
               the
               attaining
               all
               ends
               of
               Government
               in
               that
               condition
               wherein
               the
               Churches
               were
               at
               that
               time
               .
               For
               Church
               Officers
               acting
               then
               either
               in
               gathering
               or
               governing
               Churches
               ▪
               without
               any
               authority
               from
               Magistrates
               ,
               such
               a
               way
               of
               Government
               was
               
               most
               suitable
               to
               their
               several
               Churches
               ,
               as
               whereby
               the
               Churches
               might
               be
               governed
               ,
               and
               yet
               have
               no
               dependancy
               upon
               the
               secular
               power
               ,
               which
               the
               way
               of
               Government
               in
               the
               Synagogues
               was
               most
               convenient
               for
               ;
               for
               the
               Jews
               ,
               though
               they
               enjoyed
               a
               bare
               permission
               from
               the
               civil
               state
               where
               they
               lived
               ,
               yet
               by
               the
               exercise
               of
               their
               Synagogue
               Government
               ▪
               they
               were
               able
               to
               order
               all
               affairs
               belonging
               to
               the
               service
               of
               God
               ,
               and
               to
               keep
               all
               members
               belonging
               to
               their
               several
               Synagogues
               in
               unity
               and
               peace
               among
               themselves
               .
               The
               case
               was
               the
               same
               as
               to
               Synagogues
               and
               Churches
               ;
               these
               subsisted
               by
               the
               same
               permission
               which
               the
               others
               enjoyed
               ;
               the
               end
               of
               these
               was
               the
               service
               of
               God
               ,
               and
               preserving
               that
               order
               among
               them
               which
               might
               best
               become
               societies
               so
               constituted
               ;
               there
               can
               be
               no
               reason
               then
               assigned
               ,
               why
               the
               Apostles
               in
               setling
               particular
               Churches
               should
               not
               follow
               the
               Synagogue
               in
               its
               model
               of
               Government
               .
               These
               things
               may
               suffice
               to
               make
               it
               appear
               probable
               that
               they
               did
               so
               ,
               which
               is
               all
               these
               considerations
               tend
               to
               .
            
             
               Having
               thus
               prepared
               the
               way
               by
               making
               it
               probable
               ,
               I
               
               now
               further
               enquire
               into
               the
               particular
               part
               of
               Government
               ,
               and
               what
               orders
               in
               the
               Synagogue
               were
               ,
               which
               there
               is
               any
               evidence
               for
               ,
               that
               the
               Apostles
               did
               take
               up
               and
               follow
               .
               Here
               I
               begin
               with
               the
               thing
               first
               propounded
               ,
               
                 The
                 orders
                 of
                 publick
                 Worship
              
               ,
               which
               did
               much
               resemble
               those
               of
               the
               Synagogue
               ;
               Only
               with
               those
               alterations
               which
               did
               arise
               from
               the
               advancing
               of
               Christianity
               .
               That
               the
               Christians
               had
               their
               publick
               and
               set
               ▪
               meetings
               for
               the
               service
               of
               God
               ,
               is
               evident
               from
               the
               first
               rising
               of
               a
               society
               constituted
               upon
               the
               account
               of
               Christianity
               .
               We
               read
               of
               the
               
                 three
                 thousand
              
               converted
               by
               Peters
               Sermon
               ,
               
                 That
                 they
                 continued
                 in
                 the
                 Apostles
                 doctrine
                 and
              
               
               
                 fellowship
                 ,
                 and
                 breaking
                 of
                 bread
                 ,
                 and
                 prayers
                 .
              
               Where
               we
               have
               all
               that
               was
               observed
               in
               the
               Synagogue
               ,
               and
               somewhat
               more
               ;
               here
               there
               is
               publick
               joyning
               together
               ,
               implyed
               in
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               their
               solemn
               prayers
               expressed
               ,
               which
               were
               constantly
               observed
               in
               the
               Synagogue
               ;
               instead
               of
               reading
               the
               Sections
               of
               the
               Law
               and
               Prophets
               ,
               we
               have
               the
               Apostles
               teaching
               by
               immediate
               inspiration
               ;
               and
               to
               all
               these
               as
               the
               proper
               service
               of
               Christianity
               ,
               is
               set
               down
               the
               celebration
               of
               the
               Lords-supper
               ,
               which
               we
               shall
               seldome
               or
               ever
               in
               the
               Primitive
               Church
               ,
               
               read
               the
               publick
               service
               on
               Lords
               Dayes
               performed
               without
               .
               During
               the
               Apostolical
               times
               ,
               in
               which
               there
               was
               such
               a
               Land-flood
               of
               extraordinary
               gifts
               overflowing
               the
               Church
               ,
               in
               the
               publick
               meeting
               we
               find
               those
               persons
               who
               were
               indued
               with
               those
               gifts
               ,
               to
               be
               much
               in
               exercising
               them
               (
               as
               to
               the
               custom
               ,
               agreeing
               with
               the
               Synagogue
               ;
               but
               ,
               as
               to
               the
               gifts
               ,
               exceeding
               it
               )
               concerning
               the
               ordering
               of
               which
               for
               the
               publick
               edification
               of
               the
               Church
               ,
               the
               Apostle
               Paul
               layes
               down
               so
               many
               Rules
               in
               the
               fourteenth
               Chapter
               to
               the
               Corinthians
               ;
               but
               assoon
               as
               this
               flood
               began
               to
               abate
               ,
               which
               was
               then
               necessary
               for
               the
               quicker
               softening
               the
               World
               for
               receiving
               Christianity
               ,
               the
               publick
               service
               began
               to
               run
               in
               its
               former
               channel
               ,
               as
               is
               apparent
               from
               the
               unquestionable
               testimonies
               of
               
                 Iustin
                 Martyr
              
               and
               Tertullian
               ,
               who
               most
               fully
               relate
               to
               us
               ,
               the
               order
               of
               publick
               Worship
               used
               among
               the
               Christians
               at
               that
               time
               .
               
                 Iustin
                 Martyr
              
               ,
               the
               most
               ancient
               next
               to
               Clemens
               (
               whose
               Epistle
               is
               lately
               recovered
               to
               the
               Christian
               World
               )
               of
               the
               unquestionable
               Writers
               of
               the
               Primitive
               Church
               ,
               gives
               us
               a
               clear
               Narration
               of
               the
               publick
               Orders
               observed
               by
               the
               Church
               in
               his
               time
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               .
               
                 Upon
                 the
                 Day
                 call'd
                 Sunday
                 ,
                 all
                 the
                 Christians
                 whether
                 in
                 Town
                 or
                 Country
                 assemble
                 in
                 the
                 same
                 place
                 ,
                 wherein
                 the
              
               Memoires
               
                 or
                 Commentaries
                 of
                 the
                 Apostles
                 and
                 the
                 writings
                 of
                 the
                 Prophets
                 are
                 read
                 as
                 long
                 as
                 the
                 time
                 will
                 permit
                 ;
                 Then
                 the
                 Reader
                 sitting
                 down
                 ,
                 the
                 President
                 of
                 the
                 Assembly
                 stands
                 up
                 and
                 makes
                 a
                 Sermon
                 of
                 Instruction
                 and
                 Exhortation
                 to
                 the
                 following
                 so
                 good
                 Examples
                 .
                 After
                 this
                 is
                 ended
                 ,
                 we
                 all
                 stand
                 up
                 to
                 prayers
                 ;
                 prayers
                 ended
                 ,
                 the
                 Bread
                 ,
                 Wine
                 and
                 Water
                 are
                 all
                 brought
                 forth
                 ;
                 then
                 the
                 President
                 again
                 praying
                 and
                 praising
                 to
                 his
                 utmost
                 ability
                 ,
                 the
                 people
                 testifie
                 their
                 consent
                 by
                 saying
              
               Amen
               .
            
             
               What
               could
               have
               been
               spoken
               with
               greater
               congruity
               or
               
               correspondency
               to
               the
               Synagogue
               ,
               abating
               the
               necessary
               observation
               of
               the
               Bucharist
               as
               proper
               to
               Christianity
               ?
            
             
               Here
               we
               have
               the
               Scriptures
               read
               by
               one
               appointed
               for
               that
               purpose
               ,
               as
               it
               was
               in
               the
               Synagogue
               ;
               after
               which
               follows
               the
               word
               of
               Exhortation
               in
               use
               among
               them
               by
               the
               President
               of
               the
               Assembly
               ,
               answering
               to
               the
               Ruler
               of
               the
               Synagogue
               ;
               after
               this
               ,
               the
               publick
               prayers
               performed
               by
               the
               same
               President
               ,
               as
               among
               the
               Jews
               by
               the
               publick
               Minister
               of
               the
               Synagogue
               (
               as
               is
               already
               observed
               out
               of
               Maimoni
               )
               ,
               then
               the
               solemn
               acclamation
               of
               Amen
               by
               the
               people
               ,
               the
               undoubted
               practice
               of
               the
               Synagogue
               .
               To
               the
               same
               purpose
               Tertullian
               ,
               who
               ,
               if
               he
               had
               been
               to
               set
               forth
               the
               practice
               of
               the
               Synagogue
               ,
               could
               scarce
               have
               made
               choyce
               of
               words
               more
               accommodated
               to
               that
               purpose
               .
               Coimus
               (
               saith
               he
               )
               
                 in
                 coetum
                 &
                 congregationem
                 ,
                 ut
                 ad
                 Deum
                 quasi
                 manu
                 factà
                 precationibus
                 ambiamus
                 or
                 antes
                 —
                 Cogimur
                 ad
                 divinarum
                 literarum
                 Commemorationem
                 ,
                 si
                 quid
                 praesentium
                 temporum
                 qualitas
                 aut
                 praemonere
                 cogit
                 aut
                 recognoscere
                 .
                 Certè
                 fidem
                 sanctis
                 vocibus
                 pascimus
                 ,
                 spem
                 erigimus
                 ,
                 fi●uciam
                 figimus
                 ,
                 disciplinam
                 praeceptorum
                 nihilominus
                 inculcationibus
                 densamus
                 ;
                 ibidem
                 etiam
                 exhortationes
                 ,
                 castigationes
                 ,
                 &
                 censura
                 divina
                 .
                 Nam
                 &
                 judicatur
                 magno
                 cum
                 pondere
                 ,
                 ut
              
               
               
                 apud
                 certos
                 de
                 Dei
                 conspectu
                 ,
                 summumque
                 futuri
                 judicii
                 prae
                 judicium
                 est
                 ,
                 siquis
                 ita
                 deliquerit
                 ,
                 ut
                 à
                 communicatione
                 orationis
                 &
                 conventûs
                 &
                 omnis
                 sancti
                 commercii
                 relegetur
                 .
                 Prasident
                 probati
                 quique
                 seniores
                 ,
                 honorem
                 istum
                 non
                 pretio
                 sed
                 testimonio
                 adepti
                 .
              
               Where
               we
               have
               the
               
                 same
                 orders
                 for
                 Prayers
                 ,
                 reading
                 the
                 Scriptures
                 according
                 to
                 occasions
                 ,
                 and
                 Sermons
                 made
                 out
                 of
                 them
                 for
                 increase
                 of
                 faith
                 ,
                 raising
                 hope
                 ,
                 strengthening
                 confidence
                 .
              
               We
               have
               
                 the
                 Discipline
                 of
                 the
                 Church
              
               answering
               the
               admonitions
               ,
               and
               excommunication
               of
               the
               Synagogue
               ;
               and
               last
               of
               all
               ,
               we
               have
               the
               
                 Bench
                 of
                 Elders
                 sitting
                 in
                 these
                 Assemblies
                 ,
                 and
                 ordering
                 the
                 things
                 belonging
                 to
                 them
                 .
              
            
             
               Thus
               much
               for
               the
               general
               correspondency
               between
               the
               publick
               service
               of
               the
               Church
               and
               Synagogue
               ;
               they
               that
               would
               see
               more
               particulars
               ,
               may
               read
               our
               Learned
               Mr.
               
                 Thorndikes
                 Discourse
                 of
                 the
                 service
                 of
                 God
                 in
                 Religious
                 Assemblies
                 .
              
               Whose
               design
               throughout
               is
               to
               make
               this
               out
               more
               at
               large
               ;
               But
               we
               must
               only
               touch
               at
               these
               things
               by
               the
               way
               ;
               as
               it
               were
               ,
               look
               into
               the
               Synagogue
               ,
               and
               go
               on
               our
               way
               .
            
             
             
               We
               therefore
               proceed
               from
               their
               service
               ,
               to
               their
               
                 custom
                 of
              
               
               Ordination
               ,
               which
               was
               evidently
               taken
               up
               by
               the
               Christians
               from
               a
               correspondency
               to
               the
               Synagogue
               .
               For
               which
               we
               are
               first
               to
               take
               notice
               ,
               that
               the
               Rulers
               of
               the
               Church
               under
               the
               Gospel
               ,
               do
               not
               properly
               succeed
               the
               Priests
               and
               Levites
               under
               the
               Law
               ,
               who●e
               Office
               was
               Ceremonial
               ,
               and
               who
               were
               not
               admitted
               by
               any
               solemn
               Ordination
               into
               their
               Function
               ,
               but
               succeeded
               by
               birth
               into
               their
               places
               ;
               only
               the
               great
               Sanhedrin
               did
               judge
               of
               their
               fitnesse
               ,
               as
               to
               birth
               and
               body
               ,
               before
               their
               entrance
               upon
               their
               Function
               .
               So
               the
               Jewish
               Doctors
               tell
               us
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               i.
               e.
               
                 In
                 the
                 stone
                 Parlour
                 ,
                 the
                 great
              
               Sanhedrin
               of
               Israel
               
                 sat
                 ,
                 and
                 did
                 there
                 judge
                 the
                 Priests
                 .
                 The
                 Priest
                 that
                 was
                 found
                 defective
                 ,
                 put
                 on
                 mourning
                 garments
                 ,
                 and
                 so
                 went
                 forth
                 ▪
                 he
                 that
                 was
                 not
                 ,
                 put
                 on
                 white
                 ,
                 and
                 went
                 in
                 and
                 ministred
                 with
                 the
                 Priests
                 his
                 Brethren
                 .
                 And
                 when
                 no
                 fault
                 was
                 found
                 in
                 the
                 sons
                 of
              
               Aaron
               ,
               
                 they
                 observed
                 a
                 festival
                 solemnity
                 for
                 it
                 .
                 Three
              
               things
               are
               observable
               in
               this
               Testimony
               :
               First
               ,
               That
               the
               inquiry
               that
               was
               made
               concerning
               
               the
               Priests
               ,
               was
               chiefly
               concerning
               the
               purity
               of
               their
               birth
               ,
               and
               the
               freedom
               of
               their
               bodies
               from
               those
               defects
               which
               the
               Law
               mentions
               ,
               unlesse
               in
               the
               case
               of
               grosser
               and
               more
               scandalous
               sins
               ,
               as
               
                 Idolatry
                 ,
                 Murther
              
               ,
               &c.
               by
               which
               they
               were
               excluded
               from
               the
               Priestly
               Office.
               The
               second
               ,
               is
               ,
               That
               the
               great
               Sanhedrin
               had
               this
               inspection
               over
               ,
               and
               examination
               of
               the
               Priests
               before
               their
               admission
               ;
               For
               what
               that
               Learned
               man
               
                 Const.
                 L'Empereur
              
               there
               conjectures
               ,
               That
               there
               was
               an
               
                 Ecclesiastical
                 Sanhedrin
              
               which
               did
               passe
               judgement
               
               on
               these
               things
               ,
               is
               overthrown
               by
               the
               very
               words
               of
               the
               Talmudists
               already
               cited
               .
               The
               last
               thing
               observable
               ,
               is
               ,
               The
               garments
               which
               the
               Priests
               put
               on
               ,
               
                 viz.
                 white
                 rayment
              
               upon
               his
               approbation
               by
               the
               Sanhedrin
               ,
               and
               soon
               after
               they
               were
               admitted
               into
               the
               Temple
               with
               great
               joy
               ;
               to
               which
               our
               saviour
               manifestly
               alludes
               ,
               Revel
               .
               3.
               4.
               5.
               
               
                 Thou
                 hast
                 a
                 few
                 names
                 even
                 in
              
               Sardis
               
                 which
                 have
                 not
                 defiled
                 their
                 garments
                 ,
                 and
                 they
                 shall
                 walk
                 with
                 me
                 in
                 white
                 ,
                 for
                 they
                 are
                 worthy
                 .
                 He
                 that
                 overcometh
                 ,
                 the
                 same
                 shall
                 be
                 cloathed
                 in
                 white
                 Rayment
                 .
              
               But
               the
               Priests
               under
               the
               Law
               ,
               were
               never
               ordained
               by
               imposition
               of
               hands
               ,
               as
               the
               Elders
               and
               Rulers
               of
               the
               Synagogue
               
               were
               ;
               and
               if
               any
               of
               them
               came
               to
               that
               Office
               ,
               they
               as
               well
               as
               others
               had
               peculiar
               designation
               and
               appointment
               to
               it
               .
               It
               is
               then
               a
               common
               mistake
               to
               think
               that
               the
               Ministers
               of
               the
               Gospel
               succeed
               by
               way
               of
               correspondence
               and
               Analogy
               to
               the
               Priests
               under
               the
               Law
               ;
               which
               mistake
               hath
               been
               the
               foundation
               and
               original
               of
               many
               Errors
               .
               For
               when
               in
               the
               Primitive
               Church
               ,
               the
               name
               of
               Priests
               came
               to
               be
               attributed
               to
               Gospel-Ministers
               from
               a
               fair
               Complyance
               (
               as
               was
               thought
               then
               )
               of
               the
               Christians
               onely
               to
               the
               name
               used
               both
               among
               Jewes
               and
               Gentiles
               ;
               in
               process
               of
               time
               ,
               corruptions
               increasing
               in
               the
               Church
               ,
               those
               names
               that
               were
               used
               by
               the
               Christians
               by
               way
               of
               Analogy
               and
               Accommodation
               ,
               brought
               in
               the
               things
               themselves
               primarily
               intended
               by
               those
               names
               ;
               so
               by
               the
               Metaphorical
               names
               of
               Priests
               and
               Altars
               ,
               at
               last
               came
               up
               the
               sacrifice
               of
               the
               Mass
               ;
               without
               which
               ,
               they
               thought
               the
               names
               of
               Priests
               and
               Altar
               were
               insignificant
               .
               This
               mistake
               we
               see
               run
               all
               along
               through
               the
               Writers
               of
               the
               Church
               ,
               assoon
               as
               the
               name
               Priests
               was
               applyed
               to
               the
               Elders
               of
               the
               Church
               ,
               that
               they
               derived
               their
               succession
               from
               the
               Priests
               of
               Aarons
               
               order
               ,
               
                 Presbyterorum
                 ordo
                 exordium
                 sumpsit
                 à
                 filiis
                 Aaron
                 .
                 Qui
                 enim
                 sacerdotes
                 vocabantur
                 in
                 v●teri
                 Testamento
                 ,
                 hi
                 sunt
                 qui
                 nunc
                 appestantur
                 Presbyteri
                 :
                 &
                 qui
                 nuncupabantur
                 principes
                 sacerdotum
                 ,
                 nuno
                 Episcopi
                 nominantur
              
               ;
               as
               Isidorus
               ;
               and
               Ivo
               tell
               us
               .
               So
               before
               them
               both
               ,
               Ierome
               in
               his
               known
               Epistle
               to
               
                 Evagrius
                 .
                 Et
                 ut
                 sciamus
                 traditiones
                 Apostolicas
                 sumptas
                 de
                 veteri
                 Testamento
                 ,
                 Quod
                 Aaron
                 &
                 filii
                 ejus
                 atque
                 Levitae
              
               
               
                 in
                 Temple
                 fuerunt
                 :
                 hoc
                 sibi
                 Episcopi
                 &
                 Presbyteri
                 atque
                 Diaconi
                 vendicent
                 in
                 Ecclesia
                 .
              
               From
               which
               words
               a
               leo●ned
               Doctor
               ,
               and
               strenuous
               assertor
               of
               the
               
                 jus
                 divinum
              
               of
               Prelacy
               ,
               questions
               not
               but
               to
               make
               Ierome
               ,
               either
               apparently
               contradictious
               to
               himself
               ,
               or
               else
               to
               assert
               ,
               that
               the
               superiority
               of
               Bishops
               above
               Presbyters
               was
               by
               his
               Confession
               an
               Apostolical
               Tradition
               .
               For
               saith
               he
               ,
               
                 Nihil
                 manifestius
                 dici
                 potuit
              
               ;
               and
               S.
               2.
               
               
                 Quid
                 ad
                 hoc
                 responderi
                 possit
                 ,
                 aut
                 quo
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 artificio
                 deliniri
                 aut
                 deludi
                 tam
                 diserta
                 affirmatio
                 ,
                 fateor
                 ego
                 ●e
                 divinando
                 assequi
                 non
                 posse
                 ;
                 sed
                 è
                 contra
                 exiis
                 quae
                 D.
                 Blondellus
                 ,
                 quae
                 Walo
                 ,
                 quae
                 Ludov.
                 Capellus
                 h●c
                 in
                 re
                 praestiterunt
                 ,
                 mihi
                 persuasissimum
                 esse
                 ,
                 Nihil
                 uspiam
                 contra
                 aperta●
                 lucem
                 obtendi
                 posse
                 .
              
               In
               a
               case
               then
               so
               desperate
               as
               poor
               Ierome
               lies
               in
               ,
               by
               
               a
               wound
               he
               is
               supposed
               to
               have
               given
               himself
               ,
               when
               the
               priest
               and
               the
               Levite
               hath
               passed
               him
               by
               ,
               it
               will
               be
               a
               piece
               of
               Charity
               in
               our
               passing
               by
               the
               way
               a
               little
               to
               consider
               his
               Case
               ,
               to
               see
               whether
               there
               be
               any
               hopes
               of
               recovery
               .
               We
               take
               it
               then
               for
               granted
               ,
               that
               Ierome
               hath
               already
               said
               ,
               that
               
                 Apostolus
                 perspi●uè
                 docet
                 ,
                 eosdem
                 esse
                 Presbytsros
                 quos
                 &
                 Episcopos
                 ,
              
               in
               the
               same
               Epistle
               which
               he
               proves
               there
               at
               large
               ;
               and
               in
               another
               place
               ;
               
                 Si●●t
                 ergo
                 Presbyteri
                 sciunt
                 se
                 ex
                 Ecclesiae
                 consuetudine
                 ,
                 ei
                 qui
                 sibi
                 praeposi●us
                 fuerit
                 ,
                 esse
                 subjectos
                 ;
                 it
                 a
                 Episcopi
                 noverint
                 se
                 magis
                 consuetudine
                 ,
                 quam
                 disposition
                 is
                 Dominicae
              
               
               
                 veritate
                 Presbyteris
                 esse
                 majores
                 ,
                 &
                 in
                 commune
                 debere
                 Ecclesiam
                 regere
                 .
              
               The
               difficulty
               now
               lyes
               in
               the
               reconciling
               this
               with
               what
               is
               before
               c●ted
               out
               of
               the
               same
               Author
               ;
               Some
               solve
               it
               by
               saying
               ,
               that
               ,
               in
               Ieroms
               sense
               
                 Apostolical
                 Tradition
                 and
                 Ecclesiaestical
                 Custome
              
               are
               the
               same
               ,
               as
               
                 ad
                 Marcellum
              
               ,
               he
               saith
               the
               observation
               of
               Lent
               is
               
                 Apostolica
                 traditio
              
               ,
               and
               
                 advers
                 .
                 Luciferian
              
               ,
               shith
               ,
               it
               is
               
                 Ecclesiae
                 consu●tudo
              
               ;
               so
               that
               by
               Apostolical
               Tradition
               ,
               he
               meant
               not
               an
               Apostolical
               Institution
               ,
               but
               an
               Ecclesiastical
               Custome
               .
               And
               if
               Ierome
               speak
               according
               to
               the
               general
               Vogue
               ,
               this
               Solution
               may
               be
               sufficient
               notwithstanding
               what
               is
               said
               against
               it
               :
               for
               ,
               according
               to
               that
               common
               rule
               of
               
                 Austin
                 ,
                 Things
                 that
                 were
                 generally
                 in
                 use
                 ,
                 and
                 no
                 certain
                 Author
                 assigned
                 of
                 them
                 ,
                 were
                 attributed
                 to
                 the
                 Apostles
                 .
              
               Two
               things
               therefore
               I
               shall
               lay
               down
               for
               reconciling
               Ierome
               to
               himself
               :
               The
               first
               is
               ,
               the
               difference
               between
               
                 Traditio
                 Apostolica
              
               ,
               and
               
                 Traditio
                 Apostolorum
              
               ;
               this
               latter
               doth
               indeed
               imply
               the
               thing
               spoken
               of
               to
               have
               proceeded
               from
               the
               Apostles
               themselves
               ;
               but
               the
               former
               may
               be
               applyed
               to
               what
               was
               in
               practice
               after
               the
               Apostles
               times
               ;
               and
               the
               reason
               of
               it
               is
               ▪
               that
               what
               ever
               was
               done
               in
               the
               Primitive
               Church
               ,
               supposed
               to
               be
               agreeable
               to
               Apostolical
               practice
               ,
               was
               called
               Apostolical
               .
               Thence
               the
               Bishops
               See
               was
               called
               Sedes
               
               Apostolic●
               ,
               as
               Tertullian
               tells
               us
               ,
               
                 ob
                 consang●i●itatem
                 doctrinae
              
               .
               So
               
                 Sidonius
                 Apollinaris
              
               calls
               the
               See
               of
               L●p●s
               the
               Bishop
               of
               Tricassium
               in
               
                 France
                 ,
                 Sedem
                 Apostolicam
              
               .
               And
               the
               Bishops
               of
               the
               Church
               were
               called
               
                 Viri
                 Apostolici
              
               ,
               and
               thence
               the
               Constitutions
               which
               goe
               under
               the
               Apostles
               names
               ,
               were
               so
               called
               ,
               saith
               ▪
               
                 Albaspinaeus
                 ,
                 ab
                 antiquitate
                 :
                 ●nam
                 cum
                 corum
              
               
               
                 aliquot
                 ab
                 Apostolorum
                 successoribus
                 (
                 qui
                 teste
                 Tertullian●
                 ▪
                 Apostolici
              
               
               
                 viri
                 ●omi●ahantur
                 .
                 )
                 facti
                 essent
                 ,
                 Apostolicorum
                 primù●●
                 Canones
                 ,
                 deinde
                 nonnullorum
                 Latinorum
                 ignorantia
                 ,
                 aliquot
                 literarum
                 detractione
                 ,
                 Apostolorum
                 dicti
                 sunt
                 .
              
               By
               which
               we
               see
               what
               ever
               was
               conceived
               to
               be
               of
               any
               great
               antiquity
               in
               the
               Church
               ,
               though
               it
               was
               not
               thought
               to
               have
               come
               from
               the
               Apostles
               themselves
               ,
               yet
               it
               was
               called
               
                 Apostolioal
                 ▪
              
               so
               that
               in
               this
               sense
               ,
               
                 Traditio
                 Apostolica
              
               ,
               is
               no
               more
               then
               
                 Traditio
                 autiqua
              
               ,
               or
               
                 ab
                 Apostolicis
                 viris
                 profecta
              
               ,
               which
               was
               meant
               rather
               of
               those
               that
               were
               conceived
               to
               succeed
               the
               Apostles
               ,
               then
               of
               the
               Apostles
               themselves
               .
               But
               I
               answer
               ,
               Secondly
               ,
               that
               granting
               
                 Traditio
                 Apostolica
              
               to
               mean
               
                 Traditio
                 Apostolorum
              
               ,
               yet
               Ierome
               is
               far
               from
               contradicting
               himself
               ,
               which
               is
               obvious
               to
               any
               that
               will
               read
               the
               words
               before
               ,
               and
               consider
               their
               coherence
               .
               The
               scope
               and
               drift
               of
               his
               Epistle
               ,
               is
               to
               chastise
               the
               arrogance
               of
               one
               who
               made
               Deacons
               superiour
               to
               Presbyters
               .
               
                 Audio
                 quendam
                 in
                 tantam
                 erupisse
                 vecordiam
                 ut
                 Diaconos
                 Presbyteris
                 ,
              
               id
               est
               ,
               
                 Episcopis
                 anteferret
              
               ,
               and
               so
               spends
               a
               great
               part
               of
               the
               Epistle
               ,
               to
               prove
               that
               a
               Bishop
               and
               Presbyter
               are
               the
               same
               ;
               and
               at
               last
               brings
               in
               these
               words
               ;
               giving
               the
               account
               ,
               Why
               Paul
               to
               Timothy
               and
               Titus
               mentions
               no
               Presbyters
               ;
               
                 Quia
                 in
                 Episcopo
                 &
                 Presbyter
                 continetur
                 .
                 Aut
                 igitur
                 ex
                 Presbytero
                 ordinetur
                 Diaconus
                 ,
                 ut
                 Presbyter
                 minor
                 Diacono
                 comprobetur
                 ,
                 in
                 quem
                 crescat
                 ex
                 parv●
                 ;
                 aut
                 si
                 ex
                 Diacono
                 ordinatur
                 Presbyter
                 ,
                 noverit
                 se
                 lucris
                 minorem
                 ,
                 Sacerdo●i●
                 esse
                 majorem
                 .
              
               And
               then
               presently
               adds
               ,
               
                 Et
                 ut
                 sciamus
                 traditiones
                 Apostolicas
                 sumptas
                 de
                 veteri
                 Testamento
                 ,
                 Quod
                 Aaron
                 &
                 Filii
                 ejus
                 atq
                 ▪
                 Levitae
                 in
                 Templo
                 fuerunt
                 ,
                 hoc
                 sibi
                 Episcopi
                 &
                 Presbyteri
                 atque
                 Diaconi
                 vendicent
                 in
                 Ecclesiâ
                 .
              
               It
               it
               imaginable
               that
               a
               man
               who
               had
               been
               proving
               all
               along
               the
               superiority
               of
               a
               Presbyter
               above
               a
               Deacon
               ,
               because
               of
               his
               Identity
               with
               a
               Bishop
               in
               the
               Aposties
               times
               ,
               should
               at
               the
               same
               time
               say
               ,
               that
               a
               Bishop
               was
               above
               a
               Presbyter
               by
               the
               Apostles
               institution
               ,
               and
               so
               directly
               overthrow
               all
               he
               had
               been
               saying
               before
               ?
               Much
               as
               if
               one
               should
               go
               about
               to
               prove
               that
               the
               
                 Pr●fectus
                 urbis
              
               ,
               and
               the
               
                 Curatores
                 urbis
              
               in
               
                 Alexander
                 Severus
              
               his
               time●
               ▪
               were
               the
               same
               Office
               ,
               and
               to
               that
               end
               should
               make
               use
               of
               the
               Constitution
               of
               that
               Emperour
               whereby
               he
               appointed
               14.
               
               
               
                 Curatores
                 urbis
              
               ,
               and
               set
               the
               Praefectus
               in
               an
               Office
               above
               them
               .
               Such
               an
               incongruity
               is
               scarce
               incident
               to
               a
               man
               of
               very
               ordinary
               esteem
               for
               intellectuals
               ,
               much
               less
               to
               such
               a
               one
               as
               Ierome
               is
               reputed
               to
               be
               .
               The
               plain
               meaning
               then
               of
               Ierome
               is
               no
               more
               but
               this
               ,
               that
               as
               Aaron
               
                 and
                 his
                 sons
                 in
                 the
                 order
                 of
                 Priesthood
                 were
                 above
                 the
                 Levites
                 under
                 the
                 Law
                 :
                 So
                 the
                 Bishops
                 and
                 Presbyters
                 in
                 the
                 order
                 of
                 the
                 Evangelical
                 Priesthood
                 are
                 above
                 the
                 Deacons
                 under
                 the
                 Gospel
                 .
              
               For
               the
               comparison
               runs
               not
               between
               Aaron
               and
               his
               sons
               under
               the
               Law
               ,
               and
               Bishops
               and
               Presbyters
               under
               the
               Gospel
               ;
               but
               between
               Aaron
               and
               his
               sonnes
               as
               one
               part
               of
               the
               comparison
               under
               the
               Law
               ,
               and
               the
               Levites
               under
               them
               as
               the
               other
               ;
               so
               under
               the
               Gospel
               ,
               Bishops
               and
               Presbyters
               make
               one
               part
               of
               the
               comparison
               ,
               answering
               to
               Aaron
               and
               his
               Sonnes
               in
               that
               wherein
               they
               all
               agree
               ;
               
                 viz.
                 The
                 Order
                 of
                 Priest
                 hood
              
               ;
               and
               the
               other
               part
               under
               the
               Gospel
               is
               that
               of
               Deacons
               answering
               to
               the
               Levites
               under
               the
               Law.
               The
               Opposition
               is
               not
               then
               in
               the
               power
               of
               jurisdiction
               between
               Bishops
               and
               Priests
               ,
               but
               between
               the
               same
               power
               of
               Order
               ,
               which
               is
               alike
               both
               in
               Bishops
               and
               Presbyters
               (
               according
               to
               the
               acknowledgement
               of
               all
               )
               to
               the
               Office
               of
               Deacons
               which
               stood
               in
               Competition
               with
               them
               .
               Thus
               I
               hope
               we
               have
               left
               Ierome
               at
               perfect
               Harmony
               with
               himself
               ,
               notwithstanding
               the
               attempt
               made
               to
               make
               him
               so
               palpably
               contradict
               himself
               ;
               which
               having
               thus
               done
               ,
               we
               are
               at
               liberty
               to
               proceed
               in
               our
               former
               course
               ;
               onely
               hereby
               we
               see
               how
               unhappily
               those
               arguments
               succeed
               which
               are
               brought
               from
               the
               Analogy
               between
               the
               Aaronical
               Priest
               hood
               ,
               to
               endeavour
               the
               setting
               up
               of
               a
               
                 Ius
                 Divinum
              
               of
               a
               parallel
               superiority
               under
               the
               Gospel
               .
               All
               which
               arguments
               are
               taken
               off
               by
               this
               one
               thing
               we
               are
               now
               upon
               ,
               viz.
               that
               the
               orders
               and
               degrees
               under
               the
               Gospel
               ,
               were
               not
               taken
               up
               from
               Analogy
               to
               the
               Temple
               ,
               but
               to
               the
               Synagogue
               :
               Which
               we
               now
               make
               out
               as
               to
               Ordination
               ,
               in
               three
               things
               ;
               
                 the
                 manner
                 of
                 conferring
                 it
                 ,
                 the
                 persons
                 authorized
                 to
                 do
                 it
                 ,
                 the
                 remaining
                 effect
                 of
                 it
                 upon
                 the
                 person
                 receiving
                 it
                 .
              
            
             
               
                 First
                 ▪
              
               For
               the
               manner
               of
               conferring
               it
               ;
               that
               under
               the
               
               Synagogue
               was
               done
               by
               laying
               on
               of
               hands
               :
               Which
               was
               taken
               up
               among
               the
               Jewes
               as
               a
               significative
               rite
               in
               the
               ordaining
               the
               Elders
               among
               them
               ,
               and
               thereby
               qualifying
               them
               either
               
               to
               be
               members
               of
               their
               Sanhedrins
               ,
               or
               Teachers
               of
               the
               Law.
               A●
               twofold
               use
               I
               find
               of
               this
               Symbolical
               Rite
               ,
               beside
               the
               solemn
               designation
               of
               the
               person
               on
               whom
               the
               hands
               are
               laid
               .
               The
               first
               is
               to
               denote
               the
               delivery
               of
               the
               person
               or
               thing
               thus
               laid
               hands
               upon
               ,
               for
               the
               right
               ,
               use
               ,
               and
               peculiar
               service
               of
               God
               ,
               And
               that
               I
               suppose
               was
               the
               reason
               of
               laying
               
               hands
               upon
               the
               Beast
               under
               the
               Law
               ,
               which
               was
               to
               be
               sacrificed
               ,
               thereby
               noting
               their
               own
               parting
               with
               any
               right
               in
               it
               ,
               and
               giving
               it
               up
               to
               be
               the
               Lords
               for
               a
               sacrifice
               to
               him
               .
               Thus
               in
               the
               Civill
               Law
               this
               delivery
               is
               requisite
               in
               the
               transferring
               Dominion
               ,
               which
               they
               call
               
                 translatio
                 de
                 manu
                 in
                 manum
              
               .
               The
               second
               end
               of
               laying
               on
               of
               hands
               was
               the
               solemn
               Iuvocation
               of
               the
               
                 Divine
                 presence
              
               and
               assistance
               to
               be
               upon
               ,
               and
               with
               the
               person
               upon
               whom
               the
               hands
               are
               thus
               laid
               .
               For
               the
               hands
               with
               us
               being
               the
               instruments
               of
               action
               ,
               they
               did
               by
               stretching
               out
               their
               hands
               upon
               the
               person
               ,
               represent
               the
               efficacy
               of
               Divine
               Power
               which
               they
               implored
               in
               behalf
               of
               the
               
               per●on
               thus
               designed
               .
               
                 Tunc
                 enim
                 ●rabant
                 ut
                 sic
                 Dei
                 efficacia
                 esset
                 super
                 illum
                 ,
                 sicut
                 manus
                 efficaciae
                 symbolum
                 ,
                 ei
                 imponebatur
              
               as
               Grotius
               observes
               .
               Thence
               in
               all
               solemn
               Prayers
               ,
               wherein
               any
               person
               was
               particularly
               designed
               ,
               they
               made
               use
               of
               this
               Custome
               of
               imposition
               of
               Hands
               :
               from
               which
               Custome
               ,
               Augustine
               speaks
               ,
               
                 Quid
                 aliud
                 est
                 manuum
                 impositio
                 nisi
                 oratio
              
               
               
                 super
                 hominem
              
               ?
               Thence
               when
               Iacob
               prayed
               over
               Iosephs
               Children
               ,
               he
               laid
               his
               hands
               upon
               them
               ;
               so
               when
               Moses
               
               prayed
               over
               Ioshua
               .
               The
               practice
               likewise
               our
               Saviour
               used
               in
               blessing
               Children
               ,
               healing
               the
               Sick
               ,
               and
               the
               Apostles
               in
               conferring
               the
               Gifts
               of
               the
               Holy-Ghost
               ;
               and
               from
               thence
               it
               was
               conveyed
               into
               the
               practice
               of
               the
               Primitive
               Church
               ▪
               who
               used
               it
               in
               any
               more
               solemn
               invocation
               of
               the
               name
               of
               God
               in
               behalf
               of
               any
               particular
               persons
               ,
               
                 As
                 over
                 the
                 sick
                 upon
                 Repentance
                 and
                 Reconciliation
                 to
                 the
                 Church
                 ,
                 in
                 Confirmation
                 ,
                 and
                 in
                 Matrimony
              
               ;
               which
               (
               as
               Grotius
               observes
               )
               is
               to
               this
               day
               used
               in
               the
               Abissine
               Churches
               .
               But
               the
               most
               solemn
               and
               peculiar
               use
               of
               this
               Imposition
               of
               hands
               among
               the
               Jews
               was
               in
               the
               designing
               of
               any
               Persons
               for
               any
               publike
               imployment
               among
               them
               :
               Not
               as
               though
               the
               bare
               Imposition
               of
               hands
               ,
               did
               conferre
               any
               power
               upon
               the
               Person
               ,
               (
               no
               more
               then
               the
               bare
               delivery
               of
               a
               thing
               in
               Law
               gives
               a
               legall
               Title
               to
               it
               ,
               
               without
               express
               transferring
               Dominion
               with
               it
               )
               but
               with
               that
               Ceremony
               they
               joyned
               those
               words
               whereby
               they
               did
               confer
               that
               Authority
               upon
               them
               :
               Which
               were
               to
               this
               purpose
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Ecce
                 sis
                 tu
                 Ordinatus
              
               ,
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 ego
                 ordino
                 te
              
               ,
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 sis
                 ordinatus
              
               ,
               to
               which
               they
               added
               according
               to
               the
               authority
               they
               ordained
               them
               to
               ,
               some
               thing
               peculiarly
               expressing
               it
               ,
               whether
               it
               was
               for
               causes
               finable
               ,
               or
               pecuniary
               ,
               or
               binding
               and
               loosing
               ,
               or
               ruling
               in
               the
               Synagogue
               .
               Which
               is
               a
               thing
               deserving
               consideration
               by
               those
               who
               use
               the
               rite
               of
               imposing
               hands
               in
               Ordination
               ,
               without
               any
               thing
               expressing
               that
               authority
               they
               convey
               by
               that
               Ordination
               .
               This
               custome
               being
               so
               generally
               in
               use
               among
               the
               Jews
               in
               the
               time
               when
               the
               Apostles
               were
               sent
               forth
               with
               Authority
               for
               gathering
               and
               setling
               Churches
               ,
               we
               find
               them
               accordingly
               making
               use
               of
               this
               ,
               according
               to
               the
               former
               practice
               ,
               either
               in
               any
               more
               solemn
               invocation
               of
               the
               presence
               of
               God
               upon
               any
               persons
               ,
               or
               designation
               and
               appointing
               them
               for
               any
               peculiar
               service
               or
               function
               :
               For
               we
               have
               no
               ground
               to
               think
               that
               the
               Apostles
               had
               any
               peculiar
               command
               for
               laying
               on
               their
               hands
               upon
               persons
               in
               Prayer
               over
               them
               ,
               or
               Ordination
               of
               them
               :
               But
               the
               thing
               its
               self
               being
               enjoyned
               them
               ,
               viz.
               the
               setting
               apart
               some
               persons
               for
               the
               peculiar
               work
               of
               attendance
               upon
               the
               necessities
               of
               the
               Churches
               by
               them
               planted
               ,
               they
               took
               up
               and
               made
               use
               of
               a
               laudable
               Rite
               and
               Custome
               then
               in
               use
               upon
               such
               occasions
               .
               And
               so
               we
               find
               the
               Apostles
               using
               it
               in
               the
               solemn
               designation
               of
               some
               persons
               to
               the
               Office
               of
               Deacons
               ,
               answering
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Synagogue
               ,
               whose
               
               Office
               was
               to
               collect
               the
               moneys
               for
               the
               poor
               ,
               and
               to
               distribute
               it
               among
               them
               .
               Afterwards
               we
               read
               it
               used
               upon
               an
               occasion
               not
               heard
               of
               in
               the
               Synagogue
               ,
               which
               was
               for
               the
               conferring
               the
               gifts
               of
               the
               Holy-Ghost
               ;
               but
               although
               the
               occasion
               was
               
               extraordinary
               ,
               yet
               supposing
               the
               occasion
               ,
               the
               use
               of
               that
               rite
               in
               it
               ,
               was
               very
               suitable
               ,
               in
               as
               much
               as
               those
               gifts
               did
               so
               much
               answer
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               the
               Jewes
               conceived
               did
               rest
               upon
               those
               who
               were
               so
               ordained
               by
               imposition
               of
               hands
               .
               The
               next
               time
               we
               meet
               with
               this
               rite
               ,
               was
               upon
               a
               peculiar
               Designation
               to
               a
               particular
               service
               of
               persons
               already
               
               appointed
               by
               God
               for
               the
               work
               of
               the
               Ministry
               ,
               which
               is
               of
               Paul
               and
               Barnabas
               by
               the
               Prophets
               and
               Teachers
               at
               
               
                 Antioch
                 ▪
              
               whereby
               God
               doth
               set
               forth
               the
               use
               of
               that
               Rite
               of
               Ordination
               to
               the
               Christian
               Churches
               ▪
               Accordingly
               we
               find
               it
               after
               practised
               in
               the
               Church
               ▪
               Timothy
               being
               
                 ordained
                 by
                 the
                 laying
                 on
                 of
                 the
                 hands
                 of
                 the
                 Presbytery
                 .
              
               And
               Timothy
               hath
               direction
               given
               him
               for
               the
               right
               management
               of
               it
               afterwards
               ,
               
               
                 Lay
                 hands
                 suddenly
                 on
                 no
                 man.
              
               For
               they
               that
               would
               interpret
               that
               of
               reconciling
               men
               to
               the
               Church
               by
               that
               Rite
               ,
               must
               
               first
               give
               us
               Evidence
               of
               so
               early
               an
               use
               of
               that
               Custome
               ,
               which
               doth
               not
               yet
               appear
               .
               But
               there
               is
               one
               place
               commonly
               brought
               to
               prove
               that
               the
               Apostles
               in
               Ordaining
               Elders
               in
               the
               Christian
               Churches
               ,
               did
               not
               observe
               the
               Jewish
               Form
               of
               laying
               on
               of
               hands
               ,
               but
               observed
               a
               way
               quite
               different
               from
               the
               Jewish
               practice
               ,
               viz.
               appointing
               them
               by
               the
               choice
               consent
               and
               suffrages
               of
               the
               people
               .
               Which
               place
               is
               Acts
               14
               ▪
               23.
               where
               it
               is
               said
               of
               Paul
               and
               Barnabas
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               We
               render
               it
               
                 Ordaining
                 them
                 Elders
                 in
                 every
                 Church
                 .
              
               But
               others
               from
               the
               signification
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               would
               have
               it
               rendered
               ▪
               
                 When
                 they
                 had
                 appointed
                 Elders
                 by
                 the
                 suffrages
                 of
                 the
                 people
                 .
              
               But
               how
               little
               the
               peoples
               power
               of
               Ordination
               can
               be
               inferred
               from
               these
               words
               ,
               will
               be
               evident
               to
               any
               one
               that
               shall
               but
               consider
               these
               things
               .
               First
               ,
               that
               though
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               did
               originally
               signifie
               the
               choosing
               by
               way
               of
               suffrage
               among
               the
               Greeks
               ,
               yet
               before
               the
               time
               of
               Lukes
               writing
               this
               ,
               the
               word
               was
               used
               for
               simple
               designation
               without
               that
               Ceremony
               .
               So
               Hesychius
               interprets
               it
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               word
               used
               
               of
               Titus
               for
               ordaining
               Elders
               in
               every
               City
               ;
               and
               in
               Demosthenes
               and
               others
               it
               occurs
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 to
                 decree
                 and
                 appoint
              
               ;
               and
               that
               sense
               of
               the
               word
               appears
               in
               Saint
               Luke
               himself
               ,
               Acts
               10.
               41.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Witnesses
                 foreappointed
                 of
                 God.
              
               Many
               examples
               of
               this
               signification
               are
               brought
               by
               Learned
               men
               of
               Writers
               ,
               before
               ,
               and
               about
               the
               time
               when
               Luke
               Writ
               ,
               from
               
                 Philo
                 Iudaeus
                 ,
                 Iosephus
                 ,
                 Appian
                 ,
                 Lucian
              
               and
               others
               .
               But
               
                 Secondly
                 ▪
              
               
               granting
               it
               used
               in
               the
               primary
               signification
               of
               the
               word
               ,
               yet
               it
               cannot
               be
               applied
               to
               the
               people
               ,
               but
               to
               Paul
               and
               Barnabas
               ;
               for
               it
               is
               not
               said
               that
               the
               people
               did
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               that
               Paul
               and
               Barnabas
               did
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               now
               where
               ever
               that
               word
               is
               used
               in
               its
               first
               signification
               ,
               it
               is
               implyed
               to
               be
               the
               
               action
               of
               the
               persons
               themselves
               giving
               suffrages
               ,
               and
               not
               for
               other
               persons
               appointing
               by
               the
               suffrages
               of
               others
               .
               Thirdly
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               may
               import
               no
               more
               then
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               that
               laying
               on
               of
               the
               hands
               must
               suppose
               the
               stretching
               them
               out
               :
               Which
               is
               onely
               a
               common
               figure
               in
               Scripture
               for
               the
               Antecedent
               to
               be
               put
               for
               the
               Consequent
               ,
               or
               one
               part
               for
               the
               whole
               action
               ;
               and
               concerning
               this
               sense
               of
               the
               word
               in
               Ecclesiastical
               Writers
               ,
               see
               the
               large
               quotations
               in
               Bishop
               Bilson
               to
               this
               purpose
               .
               Fourthly
               ,
               It
               seems
               strangely
               improbable
               that
               
               the
               Apostles
               should
               put
               the
               choice
               at
               that
               time
               into
               the
               hands
               of
               the
               people
               ,
               when
               there
               were
               none
               fitted
               for
               the
               work
               the
               Apostles
               designed
               them
               for
               ;
               but
               whom
               the
               Apostles
               did
               lay
               their
               hands
               on
               ,
               by
               which
               the
               Holy
               Ghost
               sell
               upon
               them
               ,
               whereby
               they
               were
               fitted
               and
               qualified
               for
               that
               work
               .
               The
               people
               then
               could
               no
               wayes
               choose
               men
               for
               their
               abilities
               when
               their
               abilities
               were
               consequen●
               to
               their
               ordination
               .
               So
               much
               to
               clear
               the
               manner
               of
               Ordination
               to
               have
               been
               from
               the
               Synagogue
               .
            
             
               The
               second
               thing
               we
               consider
               ,
               is
               ,
               
                 The
                 persons
                 authorized
                 to
                 do
                 it
                 :
              
               whom
               we
               consider
               under
               a
               double
               respect
               ,
               
                 before
                 their
                 liberties
                 were
                 bound
                 up
                 by
                 compact
                 among
                 themselves
              
               ;
               and
               
                 after
                 .
                 First
              
               ,
               Before
               they
               had
               restrained
               themselves
               of
               their
               own
               
               liberty
               ,
               then
               the
               general
               rule
               for
               Ordinations
               among
               them
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 every
                 one
                 regularly
                 ordained
                 ,
                 himself
                 had
                 the
                 power
                 of
                 Ordaining
                 his
                 Disciples
                 ,
              
               as
               Maimonides
               affirms
               .
               To
               the
               same
               purpose
               is
               that
               Testimony
               of
               the
               
                 Gemara
                 Babylonia
              
               in
               Master
               Selden
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Rabbi
                 Abba
                 Bar
                 Ionah
              
               said
               ,
               
                 that
                 in
                 times
                 of
                 old
                 ,
                 every
                 one
                 was
                 wont
                 to
                 ordain
                 his
                 own
                 Disciples
                 :
              
               to
               which
               purpose
               many
               instances
               are
               there
               brought
               .
               But
               it
               is
               generally
               agreed
               among
               them
               ,
               that
               in
               the
               time
               of
               Hillel
               this
               course
               was
               altered
               ,
               and
               they
               were
               restrained
               from
               their
               former
               liberty
               ;
               in
               probability
               finding
               the
               many
               inconveniences
               of
               so
               common
               Ordinations
               ;
               or
               ,
               as
               they
               say
               ,
               out
               of
               their
               great
               reverence
               to
               the
               house
               of
               Hillel
               ,
               they
               then
               agreed
               that
               none
               should
               ordain
               others
               without
               the
               presence
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               Prince
               of
               the
               Sanhedrin
               ,
               or
               a
               license
               obtained
               from
               him
               for
               that
               end
               ;
               and
               it
               was
               determined
               that
               all
               Ordinations
               without
               the
               consent
               of
               the
               Prince
               of
               the
               Sanhedrin
               
               should
               be
               looked
               upon
               as
               null
               and
               void
               ;
               which
               is
               attested
               by
               the
               former
               Authors
               .
               The
               same
               distinct
               on
               may
               be
               observed
               under
               the
               Gospel
               in
               reference
               to
               the
               fixed
               Officers
               of
               the
               Church
               ;
               for
               we
               may
               consider
               them
               in
               their
               first
               state
               and
               period
               ,
               as
               the
               Presbyters
               did
               rule
               the
               Churches
               in
               common
               ,
               as
               Hierom
               tells
               us
               ,
               
                 communi
                 Presbyterorum
                 conci●io
                 Ecclesi●
              
               
               gubernabantur
               :
               before
               the
               jurisdiction
               of
               Presbyters
               was
               restrained
               by
               mutual
               consent
               ,
               in
               this
               instant
               doubtlesse
               ,
               the
               Presbyters
               enjoyed
               the
               same
               liberty
               that
               the
               Presbyters
               among
               the
               Jews
               did
               ,
               of
               ordaining
               other
               Presbyters
               by
               that
               power
               they
               were
               invested
               in
               at
               their
               own
               ordination
               .
               To
               which
               purpose
               we
               shall
               only
               at
               present
               take
               notice
               of
               the
               Confession
               of
               two
               Canonists
               ,
               who
               are
               the
               h●ghest
               among
               the
               Papists
               ,
               for
               defence
               of
               a
               distinct
               order
               of
               Episcopacy
               .
               Yet
               Gratian
               himself
               confesseth
               ,
               
                 Sacros
                 ordines
                 dicimus
                 Diaconatum
              
               
               
                 &
                 Presbyteratum
                 ;
                 hos
                 quidem
                 solos
                 Ecclesia
                 primitiva
                 habuisse
                 dicitur
                 .
              
               And
               
                 Iohannes
                 Semeca
              
               in
               his
               Gloss
               upon
               the
               
                 Canon
                 Law
                 ;
                 Dicunt
                 quidem
                 quod
                 in
                 Ecclesia
                 prima-primitiva
                 commune
                 erat
                 officium
                 Episcoporum
                 &
                 Sacerdotum
                 ,
                 &
                 nomina
                 erant
                 communia
                 .
                 —
                 Sed
                 in
                 secundâ
                 primitivâ
                 coeperunt
              
               
               
                 distingui
                 &
                 nomina
                 &
                 officia
              
               .
               Here
               we
               have
               a
               distinction
               of
               the
               Primitive
               Church
               very
               agreeable
               both
               to
               the
               opinion
               of
               Hierom
               ,
               and
               the
               matter
               we
               are
               now
               upon
               ;
               in
               the
               first
               Primitive
               Church
               ,
               the
               Presbyters
               all
               acted
               in
               common
               for
               the
               welfare
               of
               the
               Church
               ,
               and
               either
               did
               or
               might
               ordain
               others
               to
               the
               same
               authority
               with
               themselves
               ;
               because
               the
               intrinsecal
               power
               of
               order
               is
               equally
               in
               them
               ,
               and
               in
               those
               who
               were
               after
               appointed
               Governours
               over
               Presbyteries
               .
               And
               the
               collation
               of
               orders
               doth
               come
               from
               the
               power
               of
               order
               ,
               and
               not
               mee●ly
               from
               the
               power
               of
               jurisdiction
               .
               It
               being
               
               likewise
               fully
               acknowledged
               by
               the
               Schoolmen
               ,
               that
               Bishops
               are
               not
               superiour
               above
               Presbyters
               ,
               as
               to
               the
               power
               of
               order
               .
               But
               the
               clearest
               evidence
               of
               this
               ,
               is
               in
               the
               Church
               of
               Alexandria
               ,
               of
               which
               Hierom
               speaks
               ;
               
                 Nam
                 &
              
               Alexandria
               à
               Marco
               
                 Evangelistâ
                 usque
                 ad
              
               Heraclam
               &
               Dionysium
               
                 Episcopos
                 ,
                 Presbyteri
                 semper
                 unum
                 ex
                 se
                 electum
                 ,
                 in
                 excelsiori
                 gradu
                 coll●catum
                 ,
                 Episcopum
                 nominabant
                 ;
                 quomodo
                 si
                 exercitus
                 Imperatorem
              
               
               
                 faciat
                 ,
                 aut
                 Diaconi
                 eligant
                 de
                 se
                 quem
                 industrium
                 noverint
                 ,
                 &
                 Archidiaconum
                 vocent
                 .
              
               That
               
                 learned
                 Doctor
              
               who
               would
               
               perswade
               us
               that
               the
               Presbyters
               did
               only
               make
               choice
               of
               the
               person
               ,
               but
               the
               ordination
               was
               performed
               by
               other
               Bishops
               ,
               would
               do
               well
               first
               to
               tell
               us
               ,
               who
               and
               where
               those
               Bishops
               in
               Aegypt
               were
               ,
               who
               did
               consecrate
               or
               ordain
               the
               Bishop
               of
               
               Alexandria
               after
               his
               election
               by
               the
               Presbyters
               ;
               especially
               ,
               while
               Aegypt
               remained
               but
               one
               Province
               ,
               under
               the
               Government
               of
               the
               
                 Praefectus
                 Augustalis
                 .
                 Secondly
              
               ,
               how
               had
               this
               been
               in
               the
               least
               pertinent
               to
               Hieroms
               purpose
               to
               have
               made
               a
               particular
               instance
               in
               the
               Church
               of
               Alexandria
               ,
               for
               that
               which
               was
               common
               to
               all
               other
               Churches
               besides
               ?
               For
               the
               
               old
               Rule
               of
               the
               Canon-Law
               for
               Bishops
               was
               ,
               
                 Electio
                 clericorum
                 est
                 ,
                 consensus
                 principis
                 ,
                 petitio
                 plebis
                 .
                 Thirdly
                 ,
              
               this
               election
               in
               Hierom
               must
               imply
               the
               conferring
               the
               power
               and
               authority
               whereby
               the
               Bishop
               acted
               .
               For
               first
               ,
               the
               first
               setting
               up
               of
               his
               power
               is
               by
               Hierom
               attributed
               to
               this
               choice
               ,
               as
               appears
               
               by
               his
               words
               .
               
                 Quod
                 autem
                 postea
                 unus
                 electus
                 est
                 qui
                 caeteris
                 praeponeretur
                 ,
                 in
                 schismatis
                 remedium
                 factum
                 est
                 ,
                 ne
                 unusquisque
                 ad
                 se
                 trahens
                 Christi
                 Ecclesiam
                 rumperet
                 .
              
               Whereby
               it
               is
               evident
               Hierom
               attributes
               the
               first
               original
               of
               that
               
                 Exsors
                 potestas
              
               ,
               as
               he
               calls
               it
               elsewhere
               in
               the
               Bishop
               above
               Presbyters
               ,
               not
               to
               any
               Apostolical
               institution
               ,
               but
               to
               the
               free
               choice
               of
               the
               Presbyters
               themselves
               :
               which
               doth
               fully
               explain
               what
               he
               means
               by
               
                 consuetudo
                 Ecclesiae
              
               before
               spoken
               of
               ,
               viz.
               that
               which
               came
               up
               by
               a
               voluntary
               act
               of
               the
               Governours
               of
               Churches
               themselves
               .
               Secondly
               ,
               it
               appears
               that
               by
               election
               ,
               he
               means
               conferring
               authority
               ,
               by
               the
               instances
               he
               brings
               to
               that
               purpose
               ;
               As
               the
               Roman
               Armies
               choosing
               their
               Emperours
               ,
               who
               had
               then
               no
               other
               power
               but
               what
               they
               received
               by
               the
               length
               of
               the
               sword
               ;
               and
               the
               Deacons
               choosing
               their
               Archdeacon
               ,
               who
               had
               no
               other
               power
               but
               what
               was
               meerly
               con●erred
               by
               the
               choice
               of
               the
               Co●ledge
               of
               Deacons
               .
               To
               which
               we
               may
               add
               what
               Eutychius
               ,
               the
               Patriarch
               of
               Alexandria
               ,
               saith
               in
               his
               
                 Origines
                 Ecclesiae
                 Alexandrinae
              
               published
               in
               Arabick
               by
               our
               
               mo●●
               learned
               Selden
               ,
               who
               expresly
               affirms
               ,
               
                 that
                 the
                 twelve
                 Presbyters
                 constituted
                 by
              
               Mark
               
                 upon
                 the
                 vacancy
                 of
                 the
                 See
                 ,
                 did
                 choose
                 out
                 of
                 their
                 number
                 one
                 to
                 be
                 head
                 over
                 the
                 rest
                 ,
                 and
                 the
                 other
                 eleven
                 did
                 lay
                 their
                 hands
                 upon
                 him
                 ,
                 and
                 blessed
                 him
                 ,
                 and
                 made
                 him
                 Patriarch
                 .
              
               Neither
               is
               the
               authority
               of
               Eutychius
               so
               much
               to
               be
               sleighted
               in
               this
               case
               ,
               coming
               so
               near
               to
               Hierom
               
               as
               he
               doth
               ,
               who
               doubtless
               ,
               had
               he
               told
               us
               that
               Mark
               and
               
                 Anianus
                 ,
                 &c.
              
               did
               all
               there
               without
               any
               Presbyters
               ,
               might
               have
               had
               the
               good
               fortune
               to
               have
               been
               quoted
               with
               as
               much
               frequency
               and
               authority
               as
               the
               
                 Anonymous
                 Author
              
               of
               the
               martyrdome
               of
               Timothy
               in
               Photius
               (
               who
               there
               unhappily
               
               follows
               the
               story
               of
               the
               seven
               sleepers
               )
               or
               the
               Author
               of
               the
               
                 Apostolical
                 Constitutions
              
               ,
               whose
               credit
               is
               everlastingly
               blasted
               by
               the
               excellent
               Mr.
               
                 Duille
                 De
                 Pseudepigraphis
                 Apostolorum
              
               ;
               so
               much
               doth
               mens
               interest●tend
               to
               the
               inhancing
               or
               abating
               the
               esteem
               and
               credit
               both
               of
               the
               dead
               and
               the
               living
               .
               By
               these
               we
               see
               ,
               that
               where
               no
               positive
               restraints
               from
               consent
               and
               choice
               ,
               for
               the
               unity
               and
               peace
               of
               the
               Church
               ,
               have
               restrained
               mens
               liberty
               as
               to
               their
               external
               exercise
               of
               the
               power
               of
               order
               or
               jurisdiction
               ,
               every
               one
               being
               himself
               advanced
               into
               the
               authority
               of
               a
               Church
               .
               Governour
               ,
               hath
               an
               internal
               power
               of
               conferring
               the
               same
               upon
               persons
               fit
               for
               
               it
               .
               To
               which
               purpose
               
                 the
                 laying
                 on
                 of
                 the
                 hands
                 of
                 the
                 Presbytery
                 ,
              
               is
               no
               wayes
               impertinently
               alledged
               ,
               although
               we
               suppose
               St.
               Paul
               to
               concur
               in
               the
               action
               ,
               (
               as
               it
               is
               most
               probable
               he
               did
               )
               because
               ,
               if
               the
               Presbytery
               had
               nothing
               to
               do
               in
               the
               ordination
               ,
               to
               what
               purpose
               were
               their
               hands
               laid
               upon
               him
               ?
               Was
               it
               only
               to
               be
               witnesses
               of
               the
               fact
               ,
               or
               to
               signifie
               their
               consent
               ?
               both
               those
               might
               have
               been
               done
               without
               their
               use
               of
               that
               ceremony
               ;
               which
               will
               scarce
               be
               instanced
               in
               ,
               to
               be
               done
               by
               any
               but
               such
               as
               had
               power
               to
               confer
               what
               was
               signified
               by
               that
               ceremony
               .
               We
               come
               therefore
               to
               the
               second
               period
               or
               state
               of
               the
               Church
               ,
               when
               the
               former
               liberty
               was
               restrained
               ,
               by
               some
               act
               of
               the
               Church
               it self
               ▪
               for
               preventing
               the
               inconveniences
               which
               might
               follow
               the
               too
               common
               use
               of
               the
               former
               liberty
               of
               ordinations
               ,
               So
               
                 Antonius
                 de
                 Rosellis
              
               fully
               expresseth
               my
               meaning
               in
               this
               ;
               
               
                 Quilibet
                 Presbyter
                 &
                 Presbyteri
                 ordinabant
                 indiscretè
                 ,
                 &
                 schismata
                 oriebantur
                 .
                 Every
                 Presbyter
                 and
                 Presbyters
                 did
                 ordain
                 indifferently
                 ,
                 and
                 thence
                 arose
                 schisms
                 :
              
               thence
               the
               liberty
               was
               restrained
               and
               reserved
               peculiarly
               to
               some
               persons
               who
               did
               act
               in
               the
               several
               Presbyteries
               ,
               as
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               Prince
               of
               the
               Sanhedrin
               ,
               without
               whose
               presence
               no
               ordination
               by
               the
               Church
               was
               to
               be
               looked
               on
               as
               regular
               .
               The
               main
               controversie
               is
               ,
               when
               this
               restraint
               began
               ,
               and
               by
               whose
               act
               ;
               
               whether
               by
               any
               act
               of
               the
               Apostles
               ,
               or
               only
               by
               the
               prudence
               of
               the
               Church
               its
               self
               ,
               as
               it
               was
               with
               the
               Sanhedrin
               .
               But
               in
               order
               to
               our
               peace
               ,
               I
               see
               no
               such
               necessity
               of
               deciding
               it
               ,
               both
               parties
               granting
               that
               in
               the
               Church
               such
               a
               restraint
               was
               laid
               upon
               the
               liberty
               of
               ordaining
               Presbyters
               :
               and
               the
               exercise
               of
               that
               power
               may
               be
               restrained
               still
               ,
               granting
               it
               to
               be
               radically
               and
               intrinsically
               in
               them
               .
               So
               that
               this
               controversie
               is
               not
               such
               as
               should
               divide
               the
               Church
               .
               For
               those
               that
               are
               for
               ordinations
               only
               by
               a
               Superiour
               order
               in
               the
               Church
               ,
               acknowledging
               a
               radical
               power
               for
               ordination
               in
               Presbyters
               ,
               which
               may
               be
               exercised
               in
               case
               of
               necessity
               ,
               do
               thereby
               make
               it
               evident
               ,
               that
               none
               who
               grant
               that
               ,
               do
               think
               that
               any
               positive
               Law
               of
               God
               hath
               forbidden
               Presbyters
               the
               power
               of
               ordination
               ;
               for
               then
               it
               must
               be
               wholly
               unlawful
               ,
               and
               so
               in
               case
               of
               necessity
               it
               cannot
               be
               valid
               .
               Which
               Doctrine
               I
               dare
               with
               some
               confidence
               assert
               to
               be
               a
               stranger
               to
               our
               Church
               of
               England
               ,
               as
               shall
               be
               largely
               made
               appear
               afterwards
               .
               On
               the
               other
               side
               ,
               those
               who
               hold
               ordinations
               by
               Presbyters
               lawful
               ,
               do
               not
               therefore
               hold
               them
               necessary
               ,
               but
               it
               being
               a
               matter
               of
               liberty
               ,
               and
               not
               of
               necessity
               (
               Christ
               having
               no
               where
               said
               that
               none
               but
               Presbyters
               shall
               ordain
               )
               this
               power
               then
               may
               be
               restrained
               by
               those
               who
               have
               the
               care
               of
               the
               Churches
               Peace
               ;
               and
               matters
               of
               liberty
               being
               restrained
               ,
               ought
               to
               be
               submitted
               to
               ,
               in
               order
               to
               the
               Churches
               Peace
               .
               And
               therefore
               some
               have
               well
               observed
               the
               difference
               between
               the
               opinions
               of
               Hierom
               and
               Aerius
               .
               For
               as
               to
               the
               matter
               it self
               ,
               I
               believe
               upon
               the
               strictest
               enquiry
               Medina's
               
               judgement
               will
               prove
               true
               ,
               that
               
                 Hierom
                 ,
                 Austin
                 ,
                 Ambrose
                 ,
                 Sedulius
                 ,
                 Primasius
                 ,
                 Chrysostome
                 ,
                 Theodores
                 ,
                 Theophylact
                 ,
              
               were
               all
               of
               Aerius
               his
               judgement
               ,
               as
               to
               the
               Identity
               of
               both
               name
               and
               order
               of
               Bishops
               and
               Presbyters
               in
               the
               Primitive
               Church
               :
               but
               here
               lay
               the
               difference
               ▪
               Aerius
               from
               hence
               proceeded
               to
               separation
               from
               Bishops
               and
               their
               Churches
               ,
               because
               they
               were
               Bishops
               .
               And
               Blondell
               well
               observes
               that
               the
               main
               ground
               why
               Aerius
               was
               condemned
               ,
               was
               for
               unnecessary
               separation
               
               from
               the
               Church
               of
               Sebastia
               ,
               and
               those
               Bishops
               too
               who
               agreed
               with
               him
               in
               other
               things
               ,
               as
               Eustathius
               the
               Bishop
               did
               :
               Whereas
               ,
               had
               his
               meer
               opinion
               about
               Bishops
               been
               the
               ground
               of
               his
               being
               condemned
               ,
               there
               can
               be
               no
               reason
               
               assigned
               ,
               why
               this
               heresie
               ,
               if
               it
               were
               then
               thought
               so
               ,
               was
               not
               mentioned
               either
               by
               
                 Socrates
                 ,
                 Theodoret
                 ;
                 Sozomen
              
               ,
               or
               Evagrius
               ,
               before
               whose
               time
               he
               lived
               ;
               when
               yet
               they
               mention
               the
               Eustathiani
               ,
               who
               were
               co-temporaries
               with
               him
               .
               But
               for
               Epiphanius
               and
               Augustine
               ,
               who
               have
               listed
               him
               in
               the
               roul
               of
               Hereticks
               ,
               it
               either
               was
               for
               the
               other
               heretical
               opinions
               maintained
               by
               him
               ,
               or
               they
               took
               the
               name
               Heretick
               (
               as
               it
               is
               evident
               they
               often
               did
               )
               for
               one
               ,
               who
               ,
               upon
               a
               matter
               of
               different
               opinion
               from
               the
               present
               sense
               of
               the
               Church
               ,
               did
               proceed
               to
               make
               separation
               from
               the
               Unity
               of
               the
               Catholick
               Church
               ;
               which
               I
               take
               to
               be
               the
               truest
               account
               of
               the
               reputed
               Heresie
               of
               Aerius
               .
               For
               otherwise
               it
               is
               likely
               that
               Ierome
               ,
               who
               maintained
               so
               great
               correspondency
               and
               familiarity
               with
               Epiphanius
               ,
               and
               thereby
               could
               not
               but
               know
               what
               was
               the
               cause
               why
               Aerius
               was
               condemned
               for
               Heresie
               ,
               should
               himself
               run
               into
               the
               same
               Heresie
               ,
               and
               endeavour
               not
               only
               to
               assert
               it
               ,
               but
               to
               avouch
               and
               maintain
               it
               against
               the
               Judgement
               of
               the
               whole
               Church
               ?
               Ierome
               therefore
               was
               not
               ranked
               with
               Aerius
               ,
               because
               ,
               though
               he
               held
               the
               same
               opinion
               as
               to
               Bishops
               and
               Presbyters
               ,
               yet
               he
               was
               far
               from
               the
               consequence
               of
               Aerius
               ,
               that
               therefore
               all
               Bishops
               were
               to
               be
               separated
               from
               ;
               nay
               ,
               he
               was
               so
               far
               from
               thinking
               it
               necessary
               to
               cause
               a
               schism
               in
               the
               Church
               ,
               by
               separating
               from
               Bishops
               ,
               that
               his
               opinion
               is
               clear
               ,
               that
               the
               first
               institution
               of
               them
               ,
               was
               for
               preventing
               schisms
               ,
               and
               therefore
               for
               peace
               and
               unity
               he
               thought
               their
               institution
               very
               useful
               in
               the
               Church
               of
               God.
               And
               among
               all
               those
               fifteen
               testimonies
               produced
               by
               a
               learned
               Writer
               ou●
               of
               Ierome
               for
               the
               superiority
               of
               Bishop●
               above
               Presbyters
               ,
               I
               cannot
               find
               one
               that
               doth
               found
               it
               upon
               any
               
                 Divine
                 Right
              
               ,
               but
               only
               upon
               the
               conveniency
               of
               such
               an
               order
               for
               the
               peace
               and
               unity
               of
               the
               Church
               of
               God
               :
               Which
               is
               his
               meaning
               in
               that
               place
               most
               produced
               to
               this
               purpose
               ;
               
                 Ecclesiae
                 salus
                 in
                 summi
                 sacerdotis
                 dignitate
                 pendet
                 ,
                 cui
                 si
                 non
                 exsors
                 quaedam
              
               
               
                 &
                 ab
                 omnibus
                 eminens
                 detur
                 potestas
                 ,
                 tot
                 in
                 Ecclesiis
                 efficientur
                 schismata
                 ,
                 quot
                 sacerdotes
                 .
              
               Where
               nothing
               can
               be
               more
               evident
               than
               that
               he
               would
               have
               some
               supereminent
               power
               attributed
               to
               the
               Bishop
               for
               preventing
               schisms
               in
               the
               Church
               .
               But
               granting
               some
               passages
               may
               have
               a
               more
               favourable
               aspect
               towards
               the
               superiority
               of
               Bishops
               over
               Presbyters
               in
               
               his
               other
               writings
               ,
               I
               would
               fain
               know
               whether
               a
               mans
               judgment
               must
               be
               taken
               ,
               from
               occasional
               and
               incidental
               passages
               ,
               or
               from
               designed
               and
               set
               discourses
               ;
               which
               is
               as
               much
               as
               to
               ask
               ,
               whether
               the
               lively
               representation
               of
               a
               man
               by
               picture
               ,
               may
               be
               best
               taken
               ,
               when
               in
               haste
               of
               other
               business
               he
               passeth
               by
               us
               ,
               giving
               only
               a
               glance
               of
               his
               Countenance
               ,
               or
               when
               he
               purposely
               and
               designedly
               sits
               ,
               in
               order
               to
               that
               end
               that
               his
               countenance
               may
               be
               truly
               represented
               ?
               Besides
               ,
               it
               is
               well
               known
               that
               Hierom
               in
               his
               Commentaries
               on
               Scripture
               ,
               (
               where
               he
               doth
               not
               expresly
               declare
               his
               own
               opinion
               )
               doth
               often
               transcribe
               what
               he
               finds
               in
               others
               ,
               without
               setting
               down
               the
               name
               of
               any
               Authour
               he
               had
               it
               from
               .
               For
               which
               we
               have
               his
               ingenuous
               confession
               in
               his
               Epistle
               to
               Augustine
               ,
               
               
                 Itaque
                 ut
                 simpliciter
                 fatear
                 ,
                 legi
                 haec
                 omnia
              
               (
               speaking
               of
               former
               Commentaries
               )
               
                 &
                 in
                 mente
                 mea
                 plurima
                 conservans
                 ;
                 accito
                 notario
                 ,
                 vel
                 mea
                 vel
                 aliena
                 dictavi
                 ,
                 nec
                 ordinis
                 ,
                 nec
                 verborum
                 interdum
                 ,
                 nec
                 sensuum
                 memor
                 .
              
               A
               strange
               way
               of
               writing
               Commentaries
               on
               Scripture
               ,
               wherein
               a
               man
               having
               jumbled
               other
               mens
               notions
               together
               in
               his
               brain
               ,
               by
               a
               kind
               of
               lottery
               draws
               out
               what
               next
               comes
               to
               hand
               ,
               without
               any
               choice
               :
               yet
               this
               we
               see
               was
               his
               practice
               ,
               and
               therefore
               he
               puts
               Austin
               to
               this
               hard
               task
               of
               examining
               what
               all
               other
               men
               had
               writ
               before
               him
               ,
               and
               whether
               he
               had
               not
               transcribed
               out
               of
               them
               ,
               before
               he
               would
               have
               him
               charge
               him
               with
               any
               thing
               which
               he
               finds
               in
               his
               Commentaries
               .
               How
               angry
               then
               would
               that
               hasty
               Adversary
               have
               been
               ,
               if
               men
               had
               told
               him
               he
               had
               contradicted
               himself
               in
               what
               he
               writes
               on
               the
               forty
               fifth
               Psalm
               about
               Bishops
               ,
               if
               it
               be
               compared
               with
               his
               Commentaries
               on
               Titus
               ,
               where
               he
               professeth
               to
               declare
               his
               opinion
               ,
               or
               his
               Epistles
               to
               Evagrius
               and
               Oceanus
               !
               But
               yet
               some
               thing
               is
               pleaded
               even
               from
               those
               places
               in
               Hierom
               ,
               wherein
               he
               declares
               his
               opinion
               more
               fully
               ,
               as
               though
               his
               opinion
               was
               only
               ,
               that
               Christ
               himself
               did
               not
               appoint
               Episcopacy
               ,
               which
               (
               they
               say
               )
               he
               means
               by
               
                 Dominica
                 dispositio
              
               ,
               but
               that
               the
               Apostles
               did
               it
               ,
               which
               ,
               in
               opposition
               to
               the
               former
               ,
               he
               calls
               
                 Ecclesiae
                 consuetudo
              
               ,
               but
               elsewhere
               explains
               it
               by
               
                 traditio
                 Apostolica
              
               ;
               and
               this
               they
               prove
               by
               two
               things
               ;
               First
               ,
               The
               occasion
               of
               the
               institution
               of
               Episcopacy
               ,
               which
               is
               thus
               set
               down
               by
               him
               ,
               
                 antequam
                 Diaboli
                 instinctu
                 ,
                 studia
                 in
                 religione
              
               
               
                 fierent
                 ,
                 &
                 diceretur
                 in
                 populis
                 ;
                 Ego
                 sum
                 ▪
              
               Pauli
               ,
               ego
               Apollo
               ,
               
                 ego
                 autem
              
               Cephae
               ,
               
                 communi
                 Presbyterorum
                 consilio
                 Ecclesiae
                 guber
                 ▪
                 nabantur
                 .
              
               Thence
               it
               is
               argued
               ,
               that
               the
               time
               of
               this
               Institution
               of
               Bishops
               was
               when
               it
               was
               said
               at
               
                 Corinth
                 ,
                 I
                 am
                 of
              
               Paul
               ,
               
                 I
                 of
              
               Apollos
               ,
               
                 and
                 I
                 of
              
               Cephas
               ;
               which
               was
               certainly
               in
               Apostol
               cal
               times
               .
               But
               to
               this
               it
               is
               answered
               ;
               First
               ,
               That
               it
               is
               impossible
               Hieroms
               meaning
               should
               be
               restrained
               to
               that
               individual
               time
               ,
               because
               the
               arguments
               which
               Hierom
               brings
               that
               the
               name
               and
               office
               of
               Bishops
               and
               Presbyters
               were
               the
               same
               ,
               were
               from
               things
               done
               after
               this
               time
               .
               Pauls
               first
               Epistle
               to
               the
               Corinthians
               ,
               wherein
               he
               reproves
               their
               schisms
               ,
               was
               written
               according
               to
               
                 Ludovicus
                 Cappellus
              
               in
               the
               twe●fth
               year
               of
               
               Claudius
               ,
               of
               Christ
               fifty
               one
               ,
               after
               which
               Paul
               writ
               his
               Epistle
               to
               Titus
               ,
               from
               whose
               words
               Hierom
               grounds
               his
               discourse
               ▪
               but
               most
               certainly
               Pauls
               Epistle
               to
               the
               Philippians
               was
               not
               written
               ,
               till
               Paul
               was
               prisoner
               at
               Rome
               ;
               the
               time
               of
               the
               writing
               of
               it
               is
               placed
               by
               Cappellus
               in
               the
               third
               of
               Nero
               ;
               of
               Christ
               56.
               by
               Blondell
               57.
               by
               our
               Lightfoot
               59.
               by
               all
               ,
               long
               after
               the
               former
               to
               the
               Corinthians
               ;
               yet
               from
               the
               first
               verse
               of
               this
               Epistle
               ,
               Hierom
               fetcheth
               one
               of
               his
               arguments
               .
               So
               Pauls
               charge
               to
               the
               Elders
               at
               
                 Miletus
                 ,
                 Peters
              
               Epistle
               to
               the
               dispersed
               Jews
               ,
               were
               after
               that
               time
               too
               ,
               yet
               from
               these
               are
               fetched
               two
               more
               of
               Hieroms
               arguments
               .
               Had
               he
               then
               so
               little
               common
               sense
               ,
               as
               to
               say
               ,
               that
               Episcopacy
               was
               instituted
               upon
               the
               schism
               at
               Corinth
               ,
               and
               yet
               bring
               all
               his
               arguments
               for
               parity
               ,
               after
               the
               time
               that
               he
               s●●s
               for
               the
               Institution
               of
               Episcopacy
               ?
               But
               
                 secondly
                 ,
                 Hierom
              
               doth
               not
               say
               ,
               
                 cum
                 diceretur
                 apud
                 Corinthios
                 ,
                 Ego
                 sum
              
               Pauli
               ,
               &c.
               but
               
                 cum
                 diceretur
                 in
                 populis
                 ,
                 Ego
                 sum
              
               Pauli
               ,
               &c
               :
               so
               that
               he
               speaks
               not
               of
               that
               particular
               schism
               ,
               but
               of
               a
               general
               and
               universal
               schism
               abroad
               among
               most
               people
               ,
               which
               was
               the
               occasion
               of
               appointing
               Bishops
               ;
               and
               so
               speaks
               of
               others
               imitating
               the
               schism
               and
               language
               of
               the
               
                 Corinthians
                 .
                 Thirdly
              
               ,
               had
               Episcopacy
               been
               instituted
               on
               the
               occasion
               of
               the
               schism
               at
               Corinth
               ,
               certainly
               of
               all
               places
               ,
               we
               should
               the
               soonest
               have
               heard
               of
               a
               Bishop
               at
               Corinth
               for
               the
               remedying
               of
               it
               ;
               and
               yet
               almost
               of
               all
               places
               ,
               those
               Heralds
               that
               derive
               the
               succession
               of
               Bishops
               from
               the
               Apostles
               times
               ,
               are
               the
               most
               plunged
               ,
               whom
               to
               fix
               on
               at
               Corinth
               .
               And
               they
               that
               can
               find
               any
               one
               single
               Bishop
               at
               Corinth
               
               at
               the
               time
               when
               Clemens
               writ
               his
               Epistle
               to
               them
               (
               about
               another
               schism
               as
               great
               as
               the
               former
               ,
               which
               certainly
               had
               not
               been
               according
               to
               their
               opinion
               ,
               if
               a
               Bishop
               had
               been
               there
               before
               )
               must
               have
               better
               eyes
               and
               judgement
               ,
               than
               the
               deservedly
               admired
               Grotius
               ,
               who
               brings
               this
               in
               his
               Epistle
               to
               Bignonius
               as
               one
               argument
               of
               the
               undoubted
               antiquity
               of
               that
               
               Epistle
               :
               
                 Quod
                 nusquam
                 meminit
                 exsortis
                 illius
                 Episcoporum
                 auctoritatis
                 ,
                 quae
                 Ecclesiae
                 consuetudine
                 ,
                 post
              
               Marci
               mortem
               Alexandriae
               ,
               
                 atque
                 eo
                 exemplo
                 alibi
                 ,
                 introduci
                 coepit
                 ;
                 sed
                 planè
                 ,
                 ut
              
               Paulus
               
                 Apostolus
                 ostendit
                 ,
                 Ecclesias
                 communi
                 Presbyterorum
                 ,
                 qui
                 iidem
                 omnes
                 &
                 Episcopi
                 ipsi
                 Pauloque
                 dicuntur
                 consilio
                 fuisse
                 gubernatas
                 .
              
               What
               could
               be
               said
               with
               greater
               freedom
               ,
               that
               there
               was
               no
               such
               Episcopacy
               then
               at
               
                 Corinth
                 ?
                 Fourthly
              
               ,
               They
               who
               use
               this
               argument
               ,
               are
               greater
               strangers
               to
               St.
               Ierom's
               language
               than
               they
               would
               seem
               to
               be
               :
               whose
               custome
               it
               is
               upon
               incidental
               occasions
               to
               accommodate
               the
               phrase
               and
               language
               of
               Scripture
               to
               them
               :
               as
               when
               he
               speaks
               of
               Chrysostom's
               fall
               ,
               
                 Cecidit
                 Babylon
                 ,
                 cecidit
              
               ;
               of
               the
               Bishops
               of
               
                 Palestine
                 ,
                 Multi
                 utroque
                 claudicant
                 pede
              
               ;
               of
               the
               Roman
               Clergy
               ,
               
                 Pharisaeorum
                 conclamavit
                 Senatus
              
               ;
               but
               which
               is
               most
               clear
               to
               our
               purpose
               ,
               he
               applyes
               this
               very
               speech
               to
               the
               men
               of
               his
               own
               time
               ;
               
                 Quando
                 non
                 id
                 ipsum
                 omnes
                 loquimur
                 ,
                 &
                 alius
                 dicit
                 ,
                 Ego
                 sum
              
               Pauli
               ,
               ego
               Apollo
               ,
               ego
               Cephae
               ,
               
                 dividimus
                 spiritûs
                 unitatem
                 ,
                 &
                 eam
                 in
                 partes
                 &
                 membra
                 discerpimus
                 .
              
               All
               which
               instances
               are
               produced
               by
               Blondell
               ,
               but
               have
               the
               good
               fortune
               
               to
               be
               past
               over
               without
               being
               taken
               notice
               of
               .
               But
               supposing
               ,
               
                 say
                 they
              
               ,
               that
               it
               was
               not
               till
               after
               the
               schism
               at
               Corinth
               ,
               yet
               it
               must
               needs
               be
               done
               by
               the
               Apostles
               ;
               else
               how
               could
               it
               be
               said
               to
               be
               
                 toto
                 orbe
                 decretum
                 ,
                 ut
                 unus
                 de
                 Presbyteris
                 electus
                 superponeretur
                 caeteris
                 ?
                 Quomodo
                 enim
              
               (
               saith
               a
               learned
               man
               )
               
                 fieri
                 po●uit
                 ,
                 ut
                 toto
                 hoc
                 orbe
                 decerneretur
                 ,
                 nullo
                 jam
                 Oecumenico
                 Concilio
                 ad
                 illud
                 decernendum
                 congrega●o
                 ,
                 si
                 non
                 ab
                 Apostolis
                 ipsis
                 ,
                 fidem
                 toto
                 orbe
                 promulgantibiss
                 ,
                 &
                 cum
                 fide
                 hanc
                 regendi
                 Ecclesias
                 formam
                 constituentibus
                 factum
                 sit
                 ?
              
               So
               that
               he
               conceives
               ,
               so
               general
               an
               order
               could
               not
               be
               made
               ,
               unless
               the
               Apostles
               themselves
               at
               that
               time
               were
               the
               authors
               of
               it
               .
            
             
               But
               
                 First
                 ,
                 Ieroms
                 In
                 toto
                 orbe
                 dicret●m
                 est
                 ,
              
               relates
               not
               to
               an
               antecedent
               order
               ,
               which
               was
               the
               ground
               of
               the
               institution
               of
               Episcopacy
               ,
               but
               to
               the
               universal
               establishment
               of
               that
               order
               
               which
               came
               up
               upon
               the
               occasion
               of
               so
               many
               schisms
               ;
               it
               is
               something
               therefore
               consequent
               upon
               the
               first
               setting
               up
               Episcopacy
               ,
               which
               is
               the
               general
               obtaining
               of
               it
               in
               the
               Churches
               of
               Christ
               ,
               when
               they
               saw
               its
               usefulness
               in
               order
               to
               the
               Churches
               peace
               ;
               therefore
               the
               Emphasis
               lies
               not
               in
               
                 decretum
                 est
              
               ,
               but
               
                 in
                 toto
                 orbe
              
               ;
               noting
               how
               suddenly
               this
               order
               met
               with
               universal
               acceptance
               when
               it
               first
               was
               brought
               up
               in
               the
               Church
               after
               the
               Apostles
               death
               .
               Which
               that
               it
               was
               Ieroms
               meaning
               ,
               appears
               by
               what
               he
               saith
               after
               ,
               
                 Paulatim
                 verò
                 (
                 ut
                 dissensionum
                 plantaria
                 evellerentur
                 )
                 ad
                 unum
                 omnem
                 solicitudinem
                 esse
                 delatam
                 :
              
               Where
               he
               notes
               the
               gradual
               obtaining
               of
               it
               :
               which
               I
               suppose
               was
               thus
               ,
               according
               to
               his
               opinion
               ;
               first
               in
               the
               Colledge
               of
               Presbyters
               appointed
               by
               the
               Apostles
               ,
               there
               being
               a
               necessity
               of
               order
               ,
               there
               was
               a
               President
               among
               them
               who
               had
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               as
               the
               President
               of
               the
               Senate
               ,
               
                 i.
                 e.
              
               did
               moderate
               the
               affairs
               of
               the
               Assembly
               ,
               by
               proposing
               matters
               to
               it
               ,
               gathering
               voices
               ,
               being
               the
               first
               in
               all
               matters
               of
               concernment
               ,
               but
               he
               had
               not
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Casaubon
               very
               well
               distinguisheth
               them
               ,
               
                 i.
                 e.
              
               had
               no
               power
               
               over
               his
               fellow-Presbyters
               ,
               but
               that
               still
               resided
               in
               the
               Colledge
               or
               body
               of
               them
               .
               After
               this
               when
               the
               Apostles
               were
               taken
               out
               of
               the
               way
               ,
               who
               kept
               the
               main
               power
               in
               their
               own
               hands
               of
               ruling
               the
               several
               Presbyteries
               ,
               or
               delegated
               some
               to
               do
               it
               (
               who
               had
               a
               main
               hand
               in
               the
               planting
               Churches
               with
               the
               Apostles
               ,
               and
               thence
               are
               called
               in
               Scripture
               sometimes
               Fellow-labourers
               in
               the
               Lord
               ,
               and
               sometimes
               Evangelists
               ,
               and
               by
               Theodoret
               Apostles
               ,
               but
               of
               a
               second
               order
               )
               after
               I
               say
               ,
               these
               were
               deceased
               ,
               and
               the
               main
               power
               left
               in
               the
               Presbyteries
               ,
               the
               several
               Presbyters
               enjoying
               an
               equal
               power
               among
               themselves
               ,
               especially
               being
               many
               in
               one
               City
               ,
               thereby
               great
               occasion
               was
               given
               to
               many
               schisms
               ,
               partly
               by
               the
               bandying
               of
               the
               Presbyters
               one
               against
               another
               ,
               partly
               by
               the
               sidings
               of
               the
               people
               with
               some
               against
               the
               rest
               ,
               partly
               by
               the
               too
               common
               use
               of
               the
               power
               of
               ordinations
               in
               Presbyters
               ,
               by
               which
               they
               were
               more
               able
               to
               increase
               their
               own
               party
               ,
               by
               ordaining
               those
               who
               would
               joyn
               with
               them
               ,
               and
               by
               this
               means
               to
               perpetuate
               schisms
               in
               the
               Church
               ;
               upon
               this
               ,
               when
               the
               wiser
               and
               graver
               sort
               considered
               the
               abuses
               following
               the
               promiscuous
               use
               of
               this
               power
               of
               ordination
               ;
               
               and
               withall
               having
               in
               their
               minds
               the
               excellent
               frame
               of
               the
               Government
               of
               the
               Church
               under
               the
               Apostles
               ,
               and
               their
               Deputies
               ,
               and
               for
               preventing
               of
               future
               schisms
               and
               divisions
               among
               themselves
               ,
               they
               unanimously
               agreed
               to
               choose
               one
               out
               of
               their
               number
               ,
               who
               was
               best
               qualified
               for
               the
               management
               of
               so
               great
               a
               trust
               ,
               and
               to
               devolve
               the
               exercise
               of
               the
               power
               of
               ordination
               and
               jurisdiction
               to
               him
               ▪
               yet
               so
               as
               that
               he
               ●ct
               nothing
               of
               importance
               ,
               without
               the
               consent
               and
               concurrence
               of
               the
               Presbyters
               ,
               who
               were
               still
               to
               be
               as
               the
               Common
               Council
               to
               the
               Bishop
               .
               This
               I
               take
               to
               be
               the
               true
               and
               just
               account
               of
               the
               Original
               of
               Episcopacy
               in
               the
               Primitive
               Church
               according
               to
               Ierome
               :
               Which
               model
               of
               Government
               thus
               contrived
               and
               framed
               ,
               sets
               forth
               to
               us
               a
               most
               lively
               character
               of
               that
               great
               Wisdom
               and
               Moderation
               ,
               which
               then
               ruled
               the
               heads
               and
               hearts
               of
               the
               Primitive
               Christians
               ;
               and
               which
               ,
               when
               men
               have
               searched
               and
               studyed
               all
               other
               wayes
               ,
               (
               the
               abuses
               incident
               to
               this
               Government
               ,
               through
               the
               corruptions
               of
               men
               and
               times
               being
               retrenched
               )
               will
               be
               found
               the
               most
               agreeable
               to
               the
               Primitive
               form
               ,
               both
               as
               asserting
               the
               due
               interest
               of
               the
               Presbyteries
               ,
               and
               allowing
               the
               due
               honour
               of
               Episcopacy
               ,
               and
               by
               the
               joynt
               harmony
               of
               both
               carrying
               on
               the
               affairs
               of
               the
               Church
               with
               the
               greatest
               Unity
               ,
               Concord
               ,
               and
               Peace
               .
               Which
               form
               of
               Government
               I
               cannot
               see
               how
               any
               possible
               reason
               can
               be
               produced
               by
               either
               party
               ,
               why
               they
               may
               not
               with
               chearfulness
               embrace
               it
               .
            
             
               Secondly
               ,
               another
               evidence
               that
               Ierome
               by
               
                 decretum
                 est
              
               did
               not
               mean
               an
               order
               of
               the
               Apostles
               themselves
               ,
               is
               by
               the
               words
               which
               follow
               the
               matter
               of
               the
               decree
               ,
               
                 viz.
                 Ut
                 unus
                 de
                 Presbyteris
                 electus
                 superponeretur
                 caeteris
                 ,
              
               one
               chosen
               not
               only
               
                 out
                 of
              
               ,
               but
               by
               the
               Presbyters
               ,
               should
               be
               set
               above
               the
               rest
               ;
               for
               so
               Ierome
               must
               be
               understood
               ;
               for
               the
               Apostles
               could
               not
               themselves
               choose
               out
               of
               all
               Presbyteries
               one
               person
               to
               be
               set
               above
               the
               rest
               ;
               and
               withall
               the
               instance
               brought
               of
               the
               Church
               of
               Alexandria
               makes
               it
               evident
               to
               be
               meant
               of
               the
               choosing
               by
               the
               Presbyters
               ,
               and
               not
               by
               the
               Apostles
               .
               Besides
               ,
               did
               Ierome
               mean
               choosing
               by
               the
               Apostles
               ,
               he
               would
               have
               given
               some
               intimations
               of
               the
               hand
               the
               Apostles
               had
               in
               it
               :
               which
               we
               see
               not
               in
               him
               the
               least
               ground
               for
               .
               And
               as
               for
               that
               pretence
               ,
               that
               
                 Ecclesiae
                 consuetudo
              
               is
               
                 Apostolica
                 traditio
              
               ,
               I
               have
               
               already
               made
               it
               appear
               that
               
                 Apostolica
                 traditio
              
               in
               Ierome
               ,
               is
               nothing
               else
               but
               
                 Consuetudo
                 Ecclesiae
              
               ,
               which
               I
               shall
               now
               confirm
               by
               a
               pregnant
               and
               unanswerable
               testimony
               out
               of
               Ierome
               himself
               .
               
                 Unaquaeque
                 provincia
                 abundet
                 in
                 sensu
                 suo
                 ,
                 &
                 praecepta
              
               
               
                 majorum
                 leges
                 Apostolicas
                 arbitretur
                 .
                 Let
                 every
                 Province
                 abound
                 in
                 its
                 own
                 sense
                 ,
                 and
                 account
                 of
                 the
                 ordinances
                 of
                 their
                 Ancestors
                 as
                 of
                 Apostolical
                 Laws
                 .
              
               Nothing
               could
               have
               been
               spoken
               more
               fully
               to
               open
               to
               us
               what
               Ierome
               means
               by
               Apostolical
               traditions
               ,
               viz
               the
               practice
               of
               the
               Church
               in
               former
               ages
               ,
               though
               not
               coming
               from
               the
               Apostles
               themselves
               .
               Thus
               we
               have
               once
               more
               cleared
               Ierome
               and
               the
               truth
               together
               ;
               I
               only
               wish
               all
               that
               are
               of
               his
               judgement
               for
               the
               practice
               of
               the
               primitive
               Church
               ,
               were
               of
               his
               temper
               for
               the
               practice
               of
               their
               own
               ;
               and
               while
               they
               own
               not
               Episcopacy
               as
               necessary
               by
               a
               divine
               right
               ,
               yet
               (
               being
               duly
               moderated
               ,
               and
               joyned
               with
               Presbyteries
               )
               they
               may
               embrace
               it
               ,
               as
               not
               only
               a
               lawful
               ,
               but
               very
               useful
               constitution
               in
               the
               Church
               of
               God.
               By
               which
               we
               may
               see
               what
               an
               excellent
               temper
               may
               be
               found
               out
               ,
               most
               fully
               consonant
               to
               the
               primitive
               Church
               for
               the
               management
               of
               ordinations
               ,
               and
               Church
               power
               ,
               viz.
               by
               the
               Presidency
               of
               the
               Bishop
               and
               the
               concurrence
               of
               the
               Presbyterie
               .
               For
               the
               Top-gallant
               of
               Episcopacy
               can
               never
               be
               so
               well
               managed
               for
               the
               right
               steering
               the
               ship
               of
               the
               Church
               ,
               as
               when
               it
               is
               joyned
               with
               the
               under-sails
               of
               a
               Moderate
               Presbyterie
               .
               So
               much
               shall
               suffice
               to
               speak
               here
               as
               to
               the
               power
               of
               ordination
               ,
               which
               we
               have
               found
               to
               be
               derived
               from
               the
               Synagogue
               ,
               and
               the
               customes
               observed
               in
               it
               ,
               transplanted
               into
               the
               Church
               .
            
             
               There
               are
               yet
               some
               things
               remaining
               as
               to
               Ordination
               ,
               
               wherein
               the
               Church
               did
               imitate
               the
               Synagogue
               ,
               which
               will
               admit
               of
               a
               quick
               dispatch
               ,
               as
               
                 the
                 number
                 of
                 the
                 persons
              
               ,
               which
               under
               the
               Synagogue
               were
               alwaies
               to
               be
               at
               least
               three
               .
               This
               being
               a
               fundamental
               constitution
               among
               the
               
               Jews
               ,
               as
               appears
               by
               their
               writings
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Ordination
                 of
                 Presbyters
                 by
                 laying
                 on
                 of
                 hands
                 must
                 be
                 done
                 .
                 by
                 three
                 at
                 the
                 least
                 .
              
               To
               the
               same
               purpose
               Maimonides
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 They
                 did
                 not
                 ordain
                 any
                 by
                 imposition
                 of
                 hands
                 into
                 a
                 power
                 of
                 judicature
                 without
                 the
                 number
                 of
                 three
                 .
              
               Which
               number
               
                 Peter
                 Galatinus
              
               and
               Postellus
               conceive
               necessary
               to
               be
               all
               ordained
               
               themselves
               ;
               but
               
                 Master
                 Selden
              
               thinks
               it
               was
               sufficient
               if
               there
               
               were
               but
               one
               of
               that
               number
               so
               ordained
               ,
               who
               was
               to
               be
               as
               principal
               in
               the
               action
               ;
               whose
               opinion
               is
               favoured
               by
               Maimonides
               ,
               who
               adds
               to
               the
               words
               last
               cited
               out
               of
               him
               ;
               
                 Of
                 which
                 Three
                 ,
                 one
                 at
                 the
                 least
                 must
                 be
                 ordained
                 himself
                 .
              
               Let
               us
               now
               see
               the
               Parallel
               in
               the
               Church
               of
               God.
               The
               first
               solemn
               Ordination
               of
               Elders
               under
               the
               Gospel
               ,
               which
               some
               think
               to
               be
               set
               down
               as
               a
               Pattern
               for
               the
               Church
               to
               follow
               ,
               is
               that
               we
               read
               of
               ,
               Acts
               13.
               1
               ,
               2
               ,
               3.
               
               Which
               was
               performed
               by
               three
               ;
               for
               we
               read
               in
               the
               first
               verse
               ,
               that
               there
               were
               in
               the
               Church
               at
               Antioch
               ,
               five
               Prophets
               and
               Teachers
               ,
               
                 Barnabas
                 ,
                 Simeon
                 ,
                 Lucius
                 ,
                 Manaen
                 ,
              
               and
               Saul
               ;
               of
               these
               five
               ,
               the
               Holy-Ghost
               said
               ,
               that
               
                 two
                 must
                 be
                 separated
                 for
                 the
                 work
                 whereto
                 God
                 had
                 called
                 them
                 ,
              
               which
               were
               ,
               Barnabas
               and
               Saul
               ;
               there
               remain
               onely
               the
               other
               three
               ,
               
                 Simeon
                 ,
                 Lucius
              
               and
               Manaen
               to
               lay
               their
               hands
               on
               them
               ,
               and
               ordain
               them
               to
               their
               work
               .
               Accordingly
               
               those
               who
               tell
               us
               that
               Iames
               was
               ordained
               Bishop
               of
               Ierusalem
               ,
               do
               mention
               the
               three
               Apostles
               who
               concurred
               in
               the
               ordaining
               of
               him
               .
               But
               most
               remarkable
               for
               this
               purpose
               is
               the
               Canon
               of
               the
               
                 Nicene
                 Council
              
               ,
               wherein
               this
               number
               is
               set
               down
               as
               the
               regular
               number
               for
               the
               Ordination
               of
               Bishops
               ,
               without
               which
               it
               was
               not
               accounted
               Canonical
               .
               The
               words
               are
               these
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               i.
               e.
               
                 The
                 Ordination
                 of
                 a
                 Bishop
                 should
                 ;
                 if
                 possible
                 ,
                 be
                 performed
                 by
                 all
                 the
                 Bishops
                 of
                 the
                 Province
                 ,
                 which
                 if
                 it
                 cannot
                 easily
                 be
                 done
                 ,
                 either
                 through
                 some
                 urgent
                 necessity
                 ,
                 or
                 the
                 tediousness
                 of
                 the
                 way
                 ,
                 three
                 Bishops
                 at
                 least
                 must
                 be
                 there
                 for
                 the
                 doing
                 it
                 ,
                 which
                 may
                 be
                 sufficient
                 for
                 the
                 Ordination
                 ,
                 if
                 those
                 that
                 are
                 absent
                 do
                 express
                 their
                 consent
                 ,
                 and
                 by
                 Letters
                 approve
              
               
               
                 of
                 the
                 doing
                 of
                 it
              
               .
               To
               the
               same
               purpose
               Theodoret
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               
                 The
                 Canons
                 injoyn
                 all
                 the
                 Bishops
                 of
                 the
                 Province
                 to
                 be
                 present
                 at
                 the
                 Ordination
                 of
                 one
                 :
                 and
                 forbid
                 the
                 Ordination
                 of
                 any
                 without
                 three
                 being
                 present
                 at
                 it
                 .
              
               Thus
               we
               see
               how
               the
               Constitution
               of
               the
               Synagogue
               was
               exactly
               observed
               in
               the
               Church
               ,
               as
               to
               the
               number
               of
               the
               persons
               concurring
               to
               a
               
               regular
               Ordination
               .
               The
               last
               thing
               as
               to
               Ordination
               bearing
               Analogy
               to
               the
               Synagogue
               ,
               is
               the
               
                 effect
                 of
                 this
                 Ordination
                 upon
                 the
                 person
                 :
              
               It
               was
               the
               Custom
               of
               the
               Jews
               ,
               to
               speak
               of
               all
               that
               were
               legally
               Ordained
               among
               them
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 and
                 the
                 Divine
                 Presence
                 or
              
               Schecinah
               
                 rested
                 upon
                 them
              
               ,
               which
               sometimes
               they
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               
                 Holy
                 Spirit
              
               supposed
               to
               be
               in
               a
               peculiar
               manner
               present
               after
               this
               solemn
               Separation
               of
               them
               from
               others
               in
               the
               world
               ,
               and
               Dedication
               of
               them
               unto
               God.
               Answerable
               to
               this
               may
               that
               of
               our
               Saviour
               be
               ,
               when
               he
               gives
               his
               Apostles
               authority
               to
               preach
               the
               Gospel
               ,
               he
               doth
               it
               in
               that
               Form
               of
               words
               ,
               
                 Receive
                 ye
                 the
                 Holy
                 Ghost
              
               ,
               and
               
               then
               gives
               them
               the
               power
               of
               binding
               and
               loosing
               ,
               usually
               conveyed
               in
               the
               Jewish
               Ordinations
               .
               
                 Whose
                 sins
                 ye
                 remit
                 ,
                 they
              
               
               
                 are
                 remitted
                 ;
                 and
                 whose
                 sins
                 ye
                 retain
                 ,
                 they
                 are
                 retained
                 .
              
               So
               that
               as
               under
               the
               Law
               ,
               they
               by
               their
               Ordination
               received
               a
               moral
               Faculty
               or
               Right
               to
               exercise
               that
               power
               they
               were
               Ordained
               to
               ;
               so
               under
               the
               Gospel
               ,
               all
               who
               are
               Ordained
               according
               to
               Gospel
               Rules
               ,
               have
               a
               right
               ,
               authority
               and
               power
               conveyed
               thereby
               for
               the
               dispensing
               of
               the
               Word
               and
               Sacraments
               .
               Which
               right
               and
               power
               must
               not
               be
               conceived
               to
               be
               an
               internal
               indelible
               Character
               ,
               as
               the
               Papists
               groundlesly
               conceive
               ,
               but
               a
               moral
               legal
               Right
               ,
               according
               to
               the
               Lawes
               of
               Christ
               ,
               because
               the
               persons
               Ordaining
               do
               not
               act
               in
               it
               in
               a
               natural
               ,
               but
               a
               moral
               Capacity
               ,
               and
               so
               the
               effect
               must
               be
               moral
               and
               not
               physical
               ,
               which
               they
               must
               suppose
               it
               to
               be
               ,
               who
               make
               it
               a
               Character
               ,
               and
               that
               indelible
               .
               Thus
               much
               may
               serve
               to
               clear
               how
               Ordination
               in
               all
               its
               circumstances
               was
               derived
               from
               the
               Jewish
               Synagogue
               .
            
             
               The
               other
               thing
               remaining
               to
               be
               spoken
               to
               ,
               as
               to
               the
               correspondence
               
               of
               the
               Church
               with
               the
               Synagogue
               in
               its
               constitution
               is
               ,
               what
               order
               the
               Apostles
               did
               settle
               in
               the
               several
               Churches
               of
               their
               Plantation
               for
               the
               Ruling
               and
               Ordering
               the
               Affairs
               of
               them
               .
               Before
               I
               come
               to
               speak
               so
               much
               to
               it
               as
               will
               be
               pertinent
               to
               our
               present
               purpose
               and
               design
               ,
               we
               may
               take
               notice
               of
               the
               same
               name
               for
               Church-Rulers
               under
               the
               Gospel
               ,
               which
               there
               was
               under
               the
               Synagogue
               ,
               viz.
               that
               of
               Presbyters
               .
               The
               name
               Presbyter
               ,
               as
               the
               Hebr.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               though
               it
               Originally
               import
               Age
               ,
               yet
               by
               way
               of
               connotation
               it
               hath
               been
               looked
               on
               as
               a
               name
               both
               of
               Dignity
               and
               Power
               .
               Because
               Wisdome
               was
               supposed
               to
               dwell
               with
               a
               multitude
               of
               years
               ;
               therefore
               persons
               of
               age
               
               and
               experience
               were
               commonly
               chosen
               to
               places
               of
               honour
               and
               trust
               ,
               and
               thence
               the
               name
               importing
               age
               doth
               likewise
               cary
               dignity
               along
               with
               it
               .
               Thence
               we
               read
               in
               the
               time
               of
               Moses
               how
               often
               the
               Elders
               were
               gathered
               together
               .
               Thence
               
               Eliezer
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Gen.
               24.
               2.
               which
               the
               Greek
               renders
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               
                 Seignior
                 Domo
              
               ,
               the
               chief
               Officer
               in
               his
               house
               ;
               and
               so
               we
               read
               Gen.
               50.
               6.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 Elders
                 of
                 the
                 Land
                 of
                 Egypt
                 .
              
               So
               the
               
                 Elders
                 of
              
               M●dian
               ,
               the
               
                 Elders
                 of
              
               Israel
               ,
               the
               
                 Elders
                 of
                 the
                 Cities
              
               ;
               so
               among
               the
               Greeks
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               their
               Council
               of
               State
               ;
               and
               among
               the
               Latines
               Senatus
               ,
               and
               our
               Saxon
               Aldermen
               ,
               in
               all
               importing
               both
               age
               and
               honour
               and
               power
               together
               .
               But
               among
               the
               Jewes
               ,
               in
               the
               times
               of
               the
               Apostles
               ,
               it
               is
               most
               evident
               that
               the
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               imported
               not
               only
               dignity
               but
               power
               ;
               the
               Presbyters
               among
               the
               Jewes
               ,
               having
               a
               power
               both
               of
               judgeing
               and
               teaching
               given
               them
               by
               their
               Semicha
               or
               Ordination
               .
               Now
               under
               the
               Gospel
               the
               Apostles
               retaining
               the
               name
               and
               the
               manner
               of
               Ordination
               ,
               but
               not
               conferring
               that
               judiciary
               power
               by
               it
               ,
               which
               was
               in
               use
               among
               the
               Jewes
               ,
               to
               shew
               the
               difference
               between
               the
               Law
               and
               the
               Gospel
               ,
               it
               was
               requisite
               some
               other
               name
               should
               be
               given
               to
               the
               Governours
               of
               the
               Church
               ,
               which
               should
               qualifie
               the
               importance
               of
               the
               word
               Presbyters
               to
               a
               sense
               proper
               to
               a
               Gospel
               State
               ;
               Which
               was
               the
               Original
               of
               giving
               the
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               the
               Governours
               of
               the
               Church
               under
               the
               Gospel
               :
               A
               name
               importing
               Duty
               more
               then
               Honour
               ,
               and
               not
               a
               title
               above
               Presbyter
               ,
               but
               rather
               used
               by
               way
               of
               diminution
               and
               qualification
               of
               the
               power
               implyed
               in
               the
               name
               of
               Presbyter
               .
               Therefore
               to
               shew
               what
               kind
               of
               power
               and
               Duty
               the
               name
               Presbyter
               imported
               in
               the
               Church
               ,
               the
               Office
               conveyed
               by
               that
               name
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               Presbyters
               are
               said
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               1
               Pet.
               5
               ▪
               2.
               where
               it
               is
               opposed
               to
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Lording
                 it
                 over
                 the
                 people
              
               ,
               as
               was
               the
               custome
               of
               the
               Presbyters
               among
               the
               Jews
               .
               So
               that
               if
               we
               determine
               things
               by
               importance
               of
               words
               and
               things
               signified
               by
               them
               ,
               the
               power
               of
               Ordination
               was
               proper
               to
               the
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               not
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               because
               the
               former
               name
               did
               then
               import
               that
               power
               ,
               and
               not
               the
               latter
               .
               We
               come
               therefore
               from
               the
               names
               to
               the
               things
               then
               implyed
               by
               them
               ;
               and
               the
               Offices
               established
               by
               the
               Apostles
               for
               the
               ruling
               of
               Churches
               .
               But
               my
               design
               being
               not
               to
               dispute
               the
               arguments
               of
               either
               party
               (
               viz.
               those
               who
               conceive
               
               the
               Apostles
               setled
               the
               Government
               of
               the
               Church
               in
               an
               absolute
               parity
               ;
               or
               else
               by
               Superiority
               and
               Subordination
               among
               the
               setled
               Officers
               of
               the
               Church
               ,
               )
               but
               to
               lay
               down
               those
               principles
               which
               may
               equally
               concern
               both
               ,
               in
               Order
               to
               accommodation
               ▪
               I
               find
               not
               my self
               at
               present
               concerned
               to
               debate
               what
               is
               brought
               on
               either
               side
               for
               the
               maintaining
               their
               particular
               Opinion
               any
               further
               then
               thereby
               the
               Apostles
               intentions
               are
               brought
               to
               have
               been
               to
               bind
               all
               future
               Churches
               to
               observe
               that
               individual
               Form
               they
               conceived
               was
               in
               practice
               then
               .
               All
               that
               ●
               have
               to
               say
               then
               concerning
               the
               course
               taken
               by
               the
               Apostles
               in
               setling
               the
               Government
               of
               the
               Churches
               ,
               (
               under
               which
               will
               be
               contained
               the
               full
               Resolution
               of
               what
               I
               promised
               ,
               as
               to
               the
               correspondency
               to
               the
               Synagogue
               in
               the
               Government
               of
               Churches
               )
               lies
               in
               these
               three
               Propositions
               ,
               which
               I
               now
               shall
               endeavour
               to
               clear
               ,
               
                 viz.
                 That
                 neither
                 can
                 we
                 have
                 that
                 certainty
                 of
                 Apostolical
                 practice
                 which
                 is
                 necessary
                 to
                 Constitute
                 a
                 Divine
                 right
                 ;
                 nor
              
               Secondly
               ,
               
                 Is
                 it
                 probable
                 that
                 the
                 Apostles
                 did
                 tye
                 themselves
                 up
                 to
                 any
                 one
                 fixed
                 course
                 in
                 modelling
                 Churches
                 ;
                 nor
                 thirdly
                 ,
                 if
                 they
                 did
                 ,
                 doth
                 it
                 necessarily
                 follow
                 that
                 we
                 must
                 observe
                 the
                 same
                 .
              
               If
               these
               three
               considerations
               be
               fully
               cleared
               ,
               we
               may
               see
               to
               how
               little
               purpose
               it
               is
               to
               Dispute
               the
               Significancy
               and
               Importance
               of
               words
               and
               names
               as
               used
               in
               Scripture
               ,
               which
               hitherto
               the
               main
               quarrel
               hath
               been
               about
               .
               I
               therefore
               begin
               with
               the
               first
               of
               these
               ,
               
                 That
                 we
                 cannot
                 arrive
                 to
                 such
                 an
                 absolute
                 certainty
                 what
                 course
                 the
                 Apostles
                 took
                 in
                 Governing
                 Churches
                 as
                 to
                 inferr
                 from
                 thence
                 the
                 only
                 Divine
                 Right
                 of
                 that
                 one
                 Form
                 which
                 the
                 several
                 parties
                 imagine
                 comes
                 the
                 nearest
                 to
                 it
                 .
              
               This
               I
               shall
               make
               out
               from
               these
               following
               arguments
               .
               First
               ,
               from
               the
               equivalency
               of
               the
               names
               ,
               and
               the
               doubtfulness
               of
               their
               signification
               from
               which
               the
               Form
               of
               Government
               used
               in
               the
               New
               Testament
               should
               be
               determined
               .
               That
               the
               Form
               of
               Government
               must
               be
               derived
               from
               the
               Importance
               of
               the
               names
               of
               Bishop
               and
               Presbyter
               ,
               is
               hotly
               pleaded
               on
               both
               sides
               .
               But
               if
               there
               can
               be
               no
               certain
               way
               sound
               out
               whereby
               to
               come
               to
               a
               Determination
               of
               what
               the
               certain
               Sense
               of
               those
               names
               is
               in
               Scripture
               ,
               we
               are
               never
               like
               to
               come
               to
               any
               certain
               Knowledge
               of
               the
               things
               signified
               by
               those
               names
               .
               Now
               there
               is
               a
               fourfold
               equivalency
               
               of
               the
               names
               Bishop
               and
               Presbyter
               taken
               notice
               of
               1.
               
               That
               
               both
               should
               signifie
               the
               same
               thing
               ,
               viz.
               a
               Presbyter
               ,
               in
               the
               modern
               Notion
               ,
               
                 i.
                 e.
              
               one
               acting
               in
               a
               parity
               with
               others
               for
               the
               Government
               of
               the
               Church
               .
               And
               this
               Sense
               is
               evidently
               asserted
               by
               Theodoret
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 The
                 Apostle
              
               
               Acts
               20.
               28.
               
               Philip.
               1.
               1.
               
               Titus
               1.
               5.
               1
               
               Tim.
               3.
               1.
               
                 doth
                 by
                 Bishops
                 mean
                 nothing
                 else
                 but
                 Presbyters
                 ;
                 otherwise
                 it
                 were
                 impossible
                 for
                 more
                 Bishops
                 to
                 govern
                 one
                 City
                 .
              
               2.
               
               That
               both
               of
               them
               should
               signifie
               promiscuously
               sometimes
               a
               Bishop
               ,
               and
               sometimes
               a
               Presbyter
               :
               so
               Chrysostome
               ,
               and
               after
               him
               Occumenius
               and
               Theophylact
               in
               Phil.
               1.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               and
               in
               Acts
               20.
               28.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Where
               they
               assert
               the
               Community
               and
               promiscuous
               use
               of
               the
               names
               in
               Scripture
               ;
               so
               that
               a
               Bishop
               is
               sometimes
               called
               a
               Presbyter
               ,
               and
               a
               Presbyter
               sometimes
               called
               a
               Bishop
               .
               3.
               
               That
               the
               name
               Bishop
               ,
               alwayes
               imports
               a
               singular
               Bishop
               ;
               but
               the
               name
               Presbyter
               is
               taken
               promiscuously
               both
               for
               Bishop
               and
               Presbyter
               .
               4.
               
               That
               both
               the
               names
               Bishop
               and
               Presbyter
               ,
               doe
               import
               onely
               one
               thing
               in
               Scripture
               ,
               viz.
               the
               Office
               of
               a
               singular
               Bishop
               in
               every
               Church●
               ;
               which
               Sense
               ,
               though
               a
               stranger
               to
               antiquity
               ,
               is
               above
               all
               other
               embraced
               by
               a
               late
               very
               Learned
               Man
               ,
               who
               hath
               endeavoured
               by
               set
               Discourses
               to
               reconcile
               all
               the
               places
               of
               Scripture
               where
               the
               names
               occur
               to
               this
               sense
               ;
               but
               with
               what
               success
               it
               is
               not
               here
               a
               place
               to
               examine
               .
               By
               this
               variety
               of
               Interpretation
               of
               the
               Equivalency
               of
               the
               names
               of
               Bishop
               and
               Presbyter
               ,
               we
               may
               see
               how
               far
               the
               argument
               from
               the
               promiscuous
               use
               of
               the
               names
               is
               from
               the
               Controversie
               in
               hand
               ;
               unless
               some
               evident
               arguments
               be
               withall
               brought
               ,
               that
               the
               Equivalency
               of
               the
               words
               cannot
               possibly
               be
               meant
               in
               any
               other
               Sense
               ,
               then
               that
               which
               they
               contend
               for
               .
               Equivocal
               words
               can
               never
               of
               themselves
               determine
               what
               Sense
               they
               are
               to
               be
               taken
               in
               ,
               because
               they
               are
               Equivocal
               ,
               and
               so
               admit
               of
               different
               Senses
               .
               And
               he
               that
               from
               the
               use
               of
               an
               Equivocal
               word
               would
               inferr
               the
               necessity
               onely
               
               of
               one
               sense
               ,
               when
               the
               word
               is
               common
               to
               many
               ,
               unless
               some
               other
               argument
               be
               brought
               inforcing
               that
               necessity
               ,
               will
               be
               so
               far
               from
               perswading
               others
               to
               the
               same
               belief
               ,
               that
               he
               will
               only
               betray
               the
               weakness
               and
               shortness
               of
               his
               own
               reason
               .
               When
               Augustus
               would
               be
               called
               only
               Princeps
               
               Senatus
               ,
               could
               any
               one
               inferr
               from
               thence
               ,
               that
               certainly
               he
               was
               onely
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Senate
               ,
               or
               else
               that
               he
               had
               superiority
               of
               power
               over
               the
               Senate
               ,
               when
               that
               Title
               might
               be
               indifferent
               to
               either
               of
               those
               senses
               ?
               All
               that
               can
               be
               infer'd
               from
               the
               promiscuous
               sense
               of
               the
               words
               ,
               is
               ,
               that
               they
               may
               be
               understood
               only
               in
               this
               sense
               ;
               but
               it
               must
               be
               proved
               that
               they
               can
               be
               understood
               in
               no
               other
               sense
               ,
               before
               any
               one
               particular
               form
               of
               Government
               as
               necess●ry
               can
               be
               inferred
               from
               the
               use
               of
               them
               .
               If
               notwithstanding
               the
               promiscuous
               use
               of
               the
               name
               Bishop
               and
               Presbyter
               ,
               either
               that
               Presbyter
               may
               mean
               a
               Bishop
               ;
               or
               that
               Bishop
               may
               mean
               a
               Presbyter
               ,
               or
               be
               sometimes
               used
               for
               one
               ,
               sometimes
               for
               the
               other
               ;
               what
               ground
               can
               there
               be
               laid
               in
               the
               equivalency
               of
               the
               words
               ,
               which
               can
               inferr
               the
               only
               Divine
               Right
               of
               the
               form
               of
               Government
               couched
               in
               any
               one
               of
               those
               senses
               ?
               So
               likewise
               ,
               it
               is
               in
               the
               Titles
               of
               
                 Angels
                 of
                 the
                 Churches
              
               ;
               If
               the
               name
               Angel
               imports
               no
               incongruity
               ,
               though
               taken
               only
               for
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Jewish
               Synagogue
               ,
               the
               publick
               Minister
               of
               the
               Synagogue
               ,
               called
               the
               
                 Angel
                 of
                 the
                 Congregation
              
               ,
               what
               power
               can
               be
               inferred
               from
               thence
               ,
               any
               more
               then
               such
               an
               Officer
               was
               invested
               with
               ?
               Again
               ,
               if
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               President
               of
               the
               assembly
               of
               Presbyters
               ,
               might
               be
               so
               called
               :
               what
               superiority
               can
               be
               deduced
               thence
               ,
               any
               more
               then
               such
               a
               one
               enjoys
               ?
               Nay
               ,
               if
               in
               the
               Prophetical
               style
               ,
               an
               unity
               may
               be
               set
               down
               by
               way
               of
               representation
               of
               a
               multitude
               :
               what
               evidence
               can
               be
               brought
               from
               the
               name
               ,
               that
               by
               it
               some
               one
               particular
               person
               must
               be
               understood
               ?
               And
               by
               this
               means
               
               Timothy
               may
               avoid
               being
               charged
               
                 with
                 leaving
                 his
                 first
                 Love
              
               ,
               which
               he
               must
               of
               necessity
               be
               ,
               by
               those
               that
               make
               him
               the
               Angel
               of
               the
               Church
               of
               Ephesus
               at
               the
               time
               of
               writing
               these
               Epistles
               .
               Neither
               is
               this
               any
               wayes
               solved
               by
               the
               Answer
               given
               ,
               that
               the
               name
               Angel
               is
               representative
               of
               the
               whole
               Church
               ,
               and
               so
               there
               is
               no
               necessity
               ,
               the
               Angel
               should
               be
               personally
               guilty
               of
               it
               .
               For
               first
               ,
               it
               seems
               strange
               that
               the
               
               whole
               diffusive
               body
               of
               the
               Church
               should
               be
               charged
               with
               a
               crime
               by
               the
               name
               of
               the
               Angel
               ,
               and
               he
               that
               is
               particularly
               meant
               by
               that
               name
               should
               be
               free
               from
               it
               .
               As
               if
               a
               Prince
               should
               charge
               the
               Maior
               of
               a
               Corporation
               as
               guilty
               of
               rebellion
               ,
               and
               by
               it
               should
               only
               mean
               that
               the
               Corporation
               was
               guilty
               ,
               but
               the
               Maior
               was
               innocent
               himself
               .
               Secondly
               ,
               If
               mady
               things
               in
               the
               Epistles
               be
               directed
               to
               the
               Angel
               ,
               but
               yet
               so
               as
               to
               concern
               the
               whole
               body
               ,
               then
               of
               necessity
               the
               Angel
               must
               be
               taken
               as
               Representative
               of
               the
               Body
               ;
               and
               then
               ,
               why
               may
               not
               the
               word
               Angel
               be
               taken
               only
               by
               way
               of
               representation
               of
               the
               body
               its
               self
               ,
               either
               of
               the
               whole
               Church
               ,
               or
               which
               is
               far
               more
               probable
               ,
               of
               the
               Consessus
               or
               Order
               of
               Presbyters
               in
               that
               Church
               ?
               We
               see
               what
               miserably
               unconcluding
               arguments
               those
               are
               ,
               which
               are
               brought
               for
               any
               form
               of
               Government
               from
               Metaphorical
               or
               Ambiguous
               expressions
               ,
               or
               names
               promiscuously
               used
               ,
               which
               may
               be
               interpreted
               to
               different
               senses
               .
               What
               certainty
               then
               can
               any
               rational
               man
               find
               what
               the
               form
               of
               Government
               was
               in
               the
               Primitive
               times
               ,
               when
               onely
               those
               arguments
               are
               used
               which
               may
               be
               equally
               accommodated
               to
               different
               forms
               ?
               And
               without
               such
               a
               certainty
               ,
               with
               what
               confidence
               can
               men
               speak
               of
               a
               Divine
               Right
               of
               any
               one
               particular
               form
               ?
               Secondly
               ,
               The
               uncertainty
               of
               the
               Primitive
               form
               is
               argued
               ,
               from
               the
               places
               most
               in
               controversie
               about
               the
               form
               of
               Government
               ;
               because
               that
               without
               any
               apparent
               incongruity
               they
               may
               be
               understood
               of
               either
               of
               the
               different
               forms
               .
               Which
               I
               shall
               make
               out
               by
               going
               through
               the
               several
               places
               .
               The
               Controversie
               then
               on
               foot
               is
               this
               ,
               (
               as
               it
               is
               of
               late
               stated
               )
               ,
               Whether
               the
               Churches
               in
               the
               Primitive
               times
               were
               governed
               by
               a
               Bishop
               only
               and
               Deacons
               ,
               or
               by
               a
               Colledge
               of
               Presbyters
               acting
               in
               a
               parity
               of
               power
               ?
               The
               places
               insisted
               on
               ,
               on
               both
               sides
               are
               these
               ,
               Acts
               11.
               30.
               
               Acts
               14.
               23.
               
               Acts
               28.
               17
               1
               
               Tim.
               3.
               1.
               
               Titus
               1.
               5.
               
               The
               thing
               in
               controversie
               ,
               is
               ,
               Whether
               Bishops
               with
               Deacons
               or
               Presbyters
               in
               a
               parity
               of
               power
               ,
               are
               understood
               in
               these
               places
               ?
               I
               begin
               then
               in
               order
               with
               Acts
               11.
               30.
               
               The
               first
               place
               wherein
               the
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               occurrs
               ,
               as
               applyed
               to
               the
               Officers
               of
               the
               Christian
               Church
               ,
               Those
               that
               are
               for
               a
               Colledge
               of
               Presbyters
               ,
               understand
               by
               these
               Elders
               ,
               those
               of
               the
               Church
               of
               Ierusalem
               ,
               who
               did
               govern
               the
               affairs
               of
               
               that
               Church
               :
               those
               that
               are
               for
               a
               solitary
               Episcopacy
               ,
               by
               these
               Elders
               understand
               not
               the
               local
               Elders
               of
               Ierusalem
               ,
               but
               the
               several
               Bishops
               of
               the
               Churches
               of
               Iudea
               .
               Let
               us
               now
               see
               whether
               there
               be
               any
               evidence
               from
               the
               place
               to
               determine
               which
               of
               these
               two
               must
               necessarily
               be
               understood
               .
               There
               is
               nothing
               at
               all
               mentioned
               in
               the
               place
               ,
               but
               only
               that
               
                 upon
                 the
                 occasion
                 of
                 the
                 Famine
                 ,
                 they
                 sent
                 relief
                 to
                 the
                 Brethren
                 of
              
               Judea
               ,
               
                 and
                 sent
                 it
                 to
                 the
                 Elders
                 by
                 the
                 hands
                 of
              
               Barnabas
               
                 and
                 Paul
              
               ;
               Which
               might
               either
               be
               to
               the
               Elders
               of
               the
               Church
               at
               Ierusalem
               ,
               to
               be
               distributed
               to
               the
               several
               Churches
               of
               Iudea
               ,
               or
               else
               to
               the
               several
               Pastors
               of
               those
               Churches
               ,
               either
               collectively
               as
               met
               together
               at
               Ierusalem
               to
               receive
               this
               contribution
               ,
               or
               distributively
               as
               they
               were
               in
               their
               several
               Churches
               .
               The
               relief
               might
               be
               sent
               to
               all
               the
               Brethren
               of
               Iudea
               ,
               and
               yet
               either
               be
               conveyed
               to
               the
               particular
               Elders
               of
               Ierusalem
               to
               send
               it
               abroad
               ,
               or
               to
               the
               several
               Elders
               of
               the
               Churches
               within
               the
               circuit
               of
               Iudea
               .
               But
               other
               places
               are
               brought
               by
               both
               parties
               for
               their
               particular
               sense
               in
               this
               ,
               As
               Acts
               15.
               6.
               here
               indeed
               mention
               is
               made
               of
               the
               Apostles
               and
               Elders
               together
               at
               Ierusalem
               ,
               but
               nothing
               expressed
               whereby
               we
               may
               know
               whether
               the
               fixed
               Elders
               of
               that
               Church
               ,
               or
               else
               the
               Elders
               of
               all
               the
               Churches
               of
               Iudea
               assembled
               upon
               this
               solemn
               occasion
               of
               the
               Council
               of
               the
               Apostles
               there
               .
               So
               Acts
               21.
               11.
               when
               Paul
               went
               in
               to
               Iames
               ,
               it
               is
               said
               ,
               That
               
                 All
                 the
                 Elders
                 were
                 present
              
               .
               No
               more
               certainty
               here
               neither
               ;
               for
               ,
               either
               they
               might
               be
               the
               fixed
               Officers
               of
               that
               Church
               ,
               meeting
               with
               Iames
               upon
               Pauls
               coming
               ;
               or
               else
               they
               might
               be
               the
               Elders
               of
               the
               several
               Churches
               of
               Iudea
               met
               together
               ,
               not
               to
               take
               account
               of
               Pauls
               Ministry
               (
               as
               some
               improbably
               conjecture
               ,
               )
               but
               assembled
               together
               there
               at
               the
               Feast
               of
               Pentecost
               ,
               
                 at
                 which
              
               Paul
               came
               to
               Ierusalem
               ,
               which
               is
               more
               probable
               upon
               the
               account
               of
               what
               we
               read
               ,
               v.
               20.
               of
               the
               
                 many
                 thousand
                 believing
                 Iews
                 then
                 at
              
               Jerusalem
               ,
               
                 who
                 were
                 zealous
                 of
                 the
                 Law
                 :
              
               who
               in
               all
               probability
               were
               the
               believing
               Jews
               of
               Iudea
               ,
               who
               did
               yet
               observe
               the
               annual
               Festivals
               of
               Ierusalem
               ,
               and
               so
               most
               likely
               their
               several
               Elders
               might
               go
               up
               together
               with
               them
               ,
               and
               there
               be
               with
               Iames
               at
               Pauls
               coming
               in
               to
               him
               .
               No
               certainty
               then
               of
               the
               Church
               of
               Ierusalem
               how
               that
               was
               governed
               ;
               whether
               by
               
               Apostles
               themselves
               ,
               or
               other
               unfixed
               Elders
               ,
               or
               onely
               by
               Iames
               who
               exercised
               his
               Apostleship
               most
               there
               ,
               and
               thence
               afterward●
               called
               the
               Bishop
               of
               Ierusalem
               .
               We
               proceed
               therefore
               to
               the
               government
               of
               other
               Churches
               ;
               and
               the
               next
               place
               is
               ,
               Acts
               14.
               23.
               
               
                 And
                 when
                 they
                 had
                 ordained
                 them
                 Elders
                 in
                 every
                 Church
                 .
              
               Here
               some
               plead
               for
               a
               plurality
               of
               Elders
               as
               fixed
               in
               every
               Church
               ;
               but
               it
               is
               most
               evident
               ,
               that
               the
               words
               hold
               true
               if
               there
               was
               but
               one
               in
               each
               Church
               .
               For
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               here
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Titus
               1.
               5.
               
               (
               for
               both
               places
               will
               admit
               of
               the
               same
               answer
               )
               doth
               signifie
               no
               more
               then
               oppidatim
               ,
               or
               Ecclesiatim
               ,
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               gradatim
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               viritim
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               particulatim
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               vicatim
               .
               No
               more
               then
               is
               imported
               than
               that
               Elders
               were
               ordained
               ,
               
                 City
                 by
                 City
              
               ,
               or
               
                 Church
                 by
                 Church
              
               ,
               as
               we
               would
               render
               i●
               ,
               and
               thereby
               nothing
               is
               expressed
               ,
               but
               that
               no
               Church
               wanted
               an
               Elder
               ,
               but
               not
               that
               every
               Church
               had
               more
               Elders
               then
               one
               .
               But
               the
               place
               most
               controverted
               is
               ,
               Acts
               20.
               17.
               
               
                 And
                 from
                 Miletus
                 ,
                 Paul
                 sent
                 to
                 Ephesus
                 ,
                 and
                 called
                 the
                 Elders
                 of
                 the
                 Church
                 .
              
               Those
               that
               say
               ,
               these
               Elders
               were
               those
               only
               of
               the
               Church
               of
               Ephesus
               ,
               seem
               to
               be
               most
               favoured
               by
               the
               article
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               seeming
               to
               apply
               it
               to
               that
               particular
               Church
               of
               Ephesus
               ,
               and
               by
               the
               
                 Syriack
                 version
              
               which
               renders
               it
               ,
               
                 Venire
                 fecit
                 Presbyteros
                 Ecclesiae
                 Ephesi
              
               ;
               to
               the
               same
               purpose
               likewise
               Hierome
               understands
               it
               .
               On
               the
               contrary
               those
               that
               say
               ,
               that
               these
               Elders
               were
               those
               of
               the
               several
               Churches
               of
               Asia
               ,
               are
               favoured
               by
               v.
               18.
               
                 that
                 from
                 the
                 first
                 day
                 he
                 came
                 into
              
               Asia
               ,
               
                 he
                 had
                 been
                 with
                 them
                 at
                 all
                 seasons
                 .
              
               Now
               Paul
               did
               not
               remain
               all
               the
               time
               at
               Ephesus
               ,
               as
               appears
               by
               Acts
               19
               ▪
               10
               ,
               22
               ,
               26.
               where
               he
               is
               said
               to
               preach
               the
               Word
               abroad
               in
               Asia
               ,
               and
               so
               in
               probability
               Churches
               were
               planted
               ,
               and
               Rulers
               setled
               in
               them
               ;
               and
               that
               these
               were
               at
               this
               time
               called
               to
               Miletus
               by
               Paul
               ,
               is
               the
               expresse
               affirmation
               of
               Irenaeus
               ;
               
               
                 In
                 Mileto
                 enim
                 convocatis
                 Episcopis
                 &
                 Presbyteris
                 qui
                 era●t
                 ab
                 Epheso
                 &
                 à
                 reliquis
                 proximis
                 civitatibus
                 ,
                 quoniam
                 ipse
                 festinavit
                 Hierosolymis
                 Pentecostem
                 agere
                 .
              
               Here
               is
               nothing
               then
               either
               in
               the
               Text
               or
               Antiquity
               ,
               that
               doth
               absolutely
               determine
               whence
               these
               Elders
               came
               ;
               but
               there
               may
               be
               a
               probability
               on
               either
               side
               ;
               and
               so
               no
               certainty
               or
               necessity
               of
               understanding
               it
               either
               way
               .
               And
               
               so
               for
               the
               other
               places
               in
               Timothy
               and
               Titus
               ,
               it
               is
               certain
               the
               care
               of
               those
               persons
               did
               extend
               to
               many
               places
               ,
               and
               therefore
               the
               Elders
               or
               Bishops
               made
               by
               them
               ,
               are
               not
               necessarily
               to
               be
               understood
               of
               a
               Plurality
               of
               Elders
               in
               one
               place
               .
               Thus
               we
               see
               ,
               that
               there
               is
               no
               incongruity
               in
               applying
               either
               of
               these
               two
               forms
               to
               the
               sense
               of
               the
               places
               in
               Question
               .
               I
               dispute
               not
               which
               is
               the
               true
               ,
               or
               at
               least
               more
               probable
               sense
               ,
               but
               that
               we
               can
               find
               nothing
               in
               the
               several
               places
               which
               doth
               necessarily
               determine
               ,
               how
               they
               are
               to
               be
               understood
               as
               to
               one
               particular
               form
               of
               Government
               ,
               which
               is
               the
               thing
               I
               now
               ayme
               at
               the
               proving
               of
               .
               And
               if
               neither
               form
               be
               repugnant
               to
               the
               sense
               of
               these
               places
               ,
               how
               can
               any
               one
               be
               necessarily
               inferred
               from
               them
               ?
               As
               if
               the
               several
               motions
               and
               phaenomena
               of
               the
               Heavens
               may
               be
               with
               equal
               probability
               explained
               according
               to
               the
               Ptolemaick
               or
               Copernican
               Hypothesis
               ,
               viz.
               about
               the
               rest
               or
               motion
               of
               the
               earth
               ;
               then
               it
               necessarily
               follows
               ,
               that
               from
               those
               Phaenomena
               no
               argument
               can
               be
               drawn
               evincing
               the
               necessity
               of
               the
               one
               Hypothesis
               ,
               and
               overturning
               the
               probability
               of
               the
               other
               .
               If
               that
               great
               wonder
               of
               Nature
               the
               flux
               and
               reflux
               of
               the
               Sea
               ,
               might
               with
               equal
               congruity
               be
               solved
               according
               to
               the
               different
               opinions
               ,
               of
               its
               being
               caused
               by
               Subterraneous
               fires
               ,
               or
               from
               the
               motion
               of
               the
               Moon
               ,
               or
               the
               depression
               of
               the
               Lunar
               vortex
               ,
               or
               (
               which
               to
               me
               is
               far
               the
               most
               probable
               )
               by
               a
               motion
               of
               consent
               of
               the
               Sea
               with
               all
               the
               other
               great
               bodies
               of
               the
               World
               ;
               we
               should
               find
               no
               necessity
               at
               all
               of
               entertaining
               one
               opinion
               above
               another
               ,
               but
               to
               look
               upon
               all
               as
               probable
               ,
               and
               none
               as
               certain
               .
               So
               likewise
               for
               the
               composition
               and
               motion
               of
               all
               Natural
               Bodyes
               ,
               the
               several
               Hypotheses
               of
               the
               old
               and
               new
               Philosophy
               ,
               implying
               no
               apparent
               incongruity
               to
               Nature
               ,
               do
               make
               it
               appear
               that
               all
               or
               any
               of
               them
               ,
               may
               be
               embraced
               as
               Ingenious
               Romances
               in
               Philosophy
               (
               as
               they
               are
               no
               more
               )
               but
               that
               none
               of
               them
               are
               the
               certain
               truth
               ;
               or
               can
               be
               made
               appear
               so
               to
               be
               to
               the
               minds
               of
               men
               .
               So
               it
               is
               in
               Controversies
               in
               Theology
               ,
               If
               the
               matter
               propounded
               to
               be
               believed
               ,
               may
               as
               to
               the
               truth
               and
               substance
               of
               it
               be
               equally
               believed
               under
               different
               wayes
               of
               explication
               ,
               then
               there
               is
               no
               necessity
               as
               to
               the
               believing
               the
               truth
               of
               the
               thing
               ,
               to
               believe
               it
               under
               such
               an
               explication
               
               of
               it
               ,
               more
               then
               under
               another
               .
               As
               for
               instance
               ,
               in
               the
               case
               of
               Christs
               Descent
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               if
               I
               may
               truly
               believe
               that
               Christ
               did
               Descend
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               whether
               by
               that
               we
               understand
               the
               state
               of
               the
               Dead
               ,
               or
               a
               local
               Descent
               to
               Hell
               ,
               then
               there
               is
               no
               necessity
               in
               order
               to
               the
               belief
               of
               the
               substance
               of
               that
               article
               of
               the
               ancient
               Creed
               (
               called
               ,
               The
               Apostles
               )
               under
               that
               restriction
               of
               a
               local
               Descent
               .
               By
               this
               time
               I
               suppose
               it
               is
               clear
               ,
               that
               if
               these
               places
               of
               Scripture
               may
               be
               understood
               in
               these
               two
               different
               senses
               of
               the
               word
               
                 Elders
                 ,
                 viz.
              
               either
               taken
               collectively
               in
               one
               City
               ,
               or
               distributively
               in
               many
               ,
               then
               there
               is
               no
               certainty
               which
               of
               these
               two
               senses
               must
               be
               embraced
               ,
               and
               so
               the
               form
               of
               Church-government
               ,
               which
               must
               be
               thence
               derived
               ,
               is
               left
               still
               at
               as
               great
               uncertainty
               as
               ever
               ,
               notwithstanding
               these
               places
               of
               Scripture
               brought
               to
               demonstrate
               it
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               Thirdly
               ,
               The
               uncertainty
               of
               the
               Primitive
               Form
               of
               Government
               
               will
               be
               made
               appear
               from
               the
               
                 Defectivenesse
                 ,
                 Ambiguity
                 ,
                 Partiality
              
               and
               Repugnancy
               of
               the
               Records
               of
               the
               succeeding
               Ages
               which
               should
               inform
               us
               what
               Apostolical
               practice
               was
               .
               When
               men
               are
               by
               the
               force
               of
               the
               former
               arguments
               driven
               off
               from
               Scripture
               ,
               then
               they
               presently
               run
               to
               take
               Sanctuary
               in
               the
               Records
               of
               succeeding
               ages
               to
               the
               Apostles
               .
               Thus
               Estius
               ,
               no
               mean
               School-man
               ,
               handling
               this
               very
               Question
               of
               the
               difference
               of
               Bishops
               and
               Presbyters
               ,
               very
               fairly
               quits
               the
               Scriptures
               ,
               and
               betakes
               himself
               to
               other
               Weapons
               .
               
                 Quod
                 autem
                 jure
                 divino
                 sint
                 Episcopi
                 Presbyteris
                 superiores
                 ,
                 et
                 si
                 non
                 ita
                 clarum
                 est
                 è
                 sacris
                 Literis
                 ,
                 aliunde
                 tamen
              
               
               
                 satis
                 efficaciter
                 probari
                 potest
              
               .
               Ingenuously
               said
               ,
               however
               ;
               but
               all
               the
               difficulty
               is
               ,
               how
               a
               
                 Ius
                 divinum
              
               should
               be
               proved
               when
               men
               leave
               the
               Scriptures
               ,
               which
               makes
               others
               so
               loth
               to
               leave
               this
               hold
               ;
               although
               they
               do
               it
               in
               effect
               ,
               when
               they
               call
               in
               the
               help
               of
               succeeding
               Ages
               to
               make
               the
               Scripture
               speak
               plain
               for
               them
               .
               We
               follow
               therefore
               the
               scent
               of
               the
               Game
               into
               this
               wood
               of
               Antiquity
               ,
               wherein
               it
               will
               be
               easier
               to
               lose
               our selves
               ,
               then
               to
               find
               that
               which
               we
               are
               upon
               the
               pursuit
               of
               ,
               a
               
                 Ius
                 Divinum
              
               of
               any
               one
               particular
               form
               of
               Government
               .
               I
               handle
               now
               only
               the
               Testimony
               of
               Antiquity
               (
               for
               the
               practice
               of
               it
               will
               call
               for
               a
               particular
               Discourse
               afterwards
               )
               
               and
               herein
               I
               shall
               endeavour
               to
               shew
               the
               incompetency
               of
               this
               Testimony
               ,
               as
               to
               the
               shewing
               what
               certain
               form
               of
               Church-government
               was
               practised
               by
               the
               Apostles
               ;
               for
               that
               ,
               I
               shall
               make
               use
               of
               this
               four
               fold
               Argument
               ;
               From
               the
               defectivenesse
               of
               this
               Testimony
               ,
               from
               the
               Ambiguity
               of
               it
               ,
               from
               the
               Partiality
               of
               it
               ,
               and
               from
               the
               Repugnancy
               of
               it
               to
               its
               self
               .
               First
               ,
               then
               ,
               for
               the
               defectivenesse
               of
               the
               Testimony
               of
               antiquity
               ,
               in
               reference
               to
               the
               shewing
               what
               certain
               form
               the
               Apostles
               observed
               in
               setling
               the
               Government
               of
               Churches
               ;
               A
               threefold
               defectivenesse
               I
               observe
               in
               it
               ,
               as
               to
               places
               ,
               as
               to
               times
               ,
               as
               to
               
                 persons
                 .
                 First
              
               ,
               defectivenesse
               as
               to
               places
               ;
               for
               him
               that
               would
               be
               satisfied
               ,
               what
               course
               the
               Apostles
               took
               for
               governing
               Churches
               ,
               it
               would
               be
               very
               requisite
               to
               observe
               the
               uniformity
               of
               the
               Apostles
               practice
               in
               all
               Churches
               of
               their
               plantation
               .
               And
               if
               but
               one
               place
               varied
               ,
               it
               were
               enough
               to
               overthrow
               the
               necessity
               of
               any
               one
               form
               of
               Government
               ,
               because
               thereby
               it
               would
               be
               evident
               ,
               that
               they
               observed
               no
               certain
               or
               constant
               course
               ,
               nor
               did
               they
               look
               upon
               themselves
               as
               obliged
               so
               to
               do
               .
               Now
               the
               ground
               of
               the
               necessity
               of
               such
               an
               universal
               Testimony
               as
               to
               places
               ,
               is
               this
               ;
               We
               have
               already
               made
               it
               appear
               ,
               that
               there
               is
               no
               Law
               of
               Christ
               absolutely
               commanding
               one
               form
               ,
               and
               forbidding
               all
               other
               .
               We
               have
               no
               way
               then
               left
               to
               know
               ,
               whether
               the
               Apostles
               did
               look
               upon
               themselves
               as
               bound
               to
               settle
               one
               form
               ,
               but
               by
               their
               practice
               ;
               this
               practice
               must
               be
               certain
               and
               uniform
               in
               them
               ;
               this
               uniformity
               must
               be
               made
               known
               to
               us
               by
               some
               unquestionable
               way
               :
               the
               Scriptures
               they
               are
               very
               silent
               in
               it
               ,
               mentioning
               very
               little
               more
               then
               Pauls
               practice
               ,
               nor
               that
               fully
               and
               clearly
               ;
               therefore
               we
               must
               gather
               it
               from
               Antiquity
               ,
               and
               the
               Records
               of
               following
               ages
               ;
               if
               these
               now
               fall
               short
               of
               our
               expectation
               ,
               and
               cannot
               give
               us
               an
               account
               of
               what
               was
               done
               by
               the
               Apostles
               in
               their
               several
               Churches
               planted
               by
               them
               ,
               how
               is
               it
               possible
               we
               should
               attain
               any
               certainty
               of
               what
               the
               Apostles
               practice
               was
               ?
               Now
               that
               antiquity
               is
               so
               defective
               as
               to
               Places
               ,
               will
               appear
               from
               the
               general
               silence
               as
               to
               the
               Churches
               planted
               by
               many
               of
               the
               Apostles
               .
               Granting
               the
               truth
               of
               what
               
                 Eusebius
                 tells
                 us
              
               ,
               That
               Thomas
               went
               into
               
               
                 Parthia
                 ,
                 Andrew
              
               into
               
                 Scythia
                 ,
                 Iohn
              
               into
               the
               lesser
               
                 Asia
                 ,
                 Peter
              
               to
               the
               Jews
               in
               
                 Pontus
                 ,
                 Galatia
                 ,
                 Bithynia
                 ,
                 Cappadocia
                 ,
              
               
               Asia
               ;
               besides
               what
               we
               read
               in
               Scripture
               of
               Paul
               ,
               what
               a
               pittiful
               short
               account
               have
               we
               here
               given
               in
               ,
               of
               all
               the
               Apostles
               Travels
               ,
               and
               their
               several
               fellow-labourers
               !
               And
               for
               all
               these
               ,
               little
               or
               nothing
               spoke
               of
               the
               way
               they
               took
               in
               setling
               the
               Churches
               by
               them
               planted
               ,
               Who
               is
               it
               will
               undertake
               to
               tell
               us
               what
               course
               Andrew
               took
               in
               Scythiae
               ,
               in
               governing
               Churches
               ?
               If
               we
               believe
               the
               Records
               of
               after-ages
               ,
               there
               was
               but
               one
               Bishop
               ,
               viz.
               of
               Tomis
               for
               the
               whole
               Countrey
               ;
               how
               different
               is
               this
               from
               the
               pretended
               course
               of
               Paul
               ,
               setting
               up
               a
               single
               Bishop
               in
               every
               City
               ?
               Where
               do
               we
               read
               of
               the
               Presbyteries
               setled
               by
               Thomas
               in
               Parthia
               or
               the
               Indies
               ?
               what
               course
               
                 Philip
                 ,
                 Bartholomew
                 ,
                 Matthew
                 ,
                 Simon
                 Zelotes
                 ,
                 Matthias
              
               took
               .
               Might
               not
               they
               for
               any
               thing
               we
               know
               ,
               settle
               another
               kind
               of
               Government
               from
               what
               we
               read
               
                 Paul
                 ,
                 Peter
              
               ,
               or
               Iohn
               did
               ,
               unlesse
               we
               had
               some
               evidence
               that
               they
               were
               all
               bound
               to
               observe
               the
               same
               ?
               Nay
               ,
               what
               evidence
               have
               we
               what
               course
               Peter
               took
               in
               the
               Churches
               of
               the
               Circumcision
               ?
               Whether
               he
               left
               them
               to
               their
               Synagogue
               ▪
               way
               ,
               or
               altered
               it
               ,
               and
               how
               or
               wherein
               ?
               These
               things
               should
               be
               made
               appear
               ,
               to
               give
               men
               a
               certainty
               of
               the
               way
               and
               course
               the
               Apostles
               did
               observe
               in
               the
               setling
               Churches
               by
               them
               planted
               .
               But
               instead
               of
               this
               ,
               we
               have
               a
               general
               silence
               in
               antiquity
               ,
               and
               nothing
               but
               the
               forgeries
               of
               latter
               ages
               to
               supply
               the
               vacuity
               :
               whereby
               they
               filled
               up
               empty
               places
               as
               Plutarch
               
               expresseth
               it
               ,
               as
               Geographers
               do
               Maps
               with
               some
               fabulous
               creatures
               of
               their
               own
               invention
               .
               Here
               is
               work
               now
               for
               a
               
                 Nicephorus
                 Callisthus
              
               ,
               a
               
                 Simeon
                 Metaphrastes
              
               ,
               the
               very
               
                 Iacobus
                 de
                 Voragine
              
               of
               the
               Greek
               Church
               (
               as
               one
               well
               calls
               him
               )
               those
               Historical
               Tinkers
               ,
               that
               think
               to
               mend
               a
               hole
               where
               they
               find
               it
               ,
               and
               make
               three
               instead
               of
               it
               .
               This
               is
               the
               first
               defect
               in
               Antiquity
               as
               to
               places
               .
               The
               second
               is
               as
               observable
               as
               to
               times
               ;
               and
               what
               is
               most
               considerable
               :
               Antiquity
               is
               most
               defective
               where
               it
               is
               most
               useful
               ,
               viz.
               in
               the
               time
               immediately
               after
               the
               Apostles
               ,
               which
               must
               have
               been
               most
               helpfull
               to
               us
               in
               this
               inquiry
               .
               For
               ,
               who
               dare
               with
               confidence
               believe
               the
               conjectures
               of
               Eusebius
               at
               three
               hundred
               
               years
               distance
               from
               Apostolical
               times
               ,
               when
               he
               hath
               no
               other
               Testimony
               to
               vouch
               ,
               but
               the
               Hypotyposes
               of
               an
               uncertain
               Clement
               (
               certainly
               not
               he
               of
               Alexandria
               ,
               if
               
                 Ios.
                 Scaliger
              
               may
               be
               credited
               )
               and
               the
               Commentaries
               of
               Hegesippus
               ,
               whose
               Relations
               and
               Authority
               are
               as
               questionable
               as
               many
               of
               the
               reports
               of
               Eusebius
               himself
               are
               in
               reference
               to
               those
               elder
               times
               :
               For
               which
               I
               need
               no
               other
               Testimony
               but
               Eusebius
               in
               a
               place
               enough
               of
               its
               self
               to
               blast
               the
               whole
               credit
               of
               antiquity
               ,
               as
               to
               the
               matter
               now
               in
               debate
               .
               For
               speaking
               of
               Paul
               and
               Peter
               ,
               and
               the
               Churches
               by
               them
               planted
               ,
               and
               coming
               to
               enquire
               after
               their
               Successours
               ,
               he
               makes
               this
               very
               ingenuous
               Confession
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               Say
               you
               so
               ?
               
                 Is
                 it
                 so
                 hard
                 a
                 matter
                 to
                 find
                 out
                 who
                 succeeded
                 the
                 Apostles
                 in
                 the
                 Churches
                 planted
                 by
                 them
                 ,
                 unless
                 it
                 be
                 those
                 mentioned
                 in
                 the
                 writings
                 of
              
               Paul
               ?
               What
               becomes
               then
               of
               our
               unquestionable
               Line
               of
               Succession
               of
               the
               Bishops
               of
               several
               Churches
               ,
               and
               the
               large
               Diagramms
               made
               of
               the
               Apostolical
               Churches
               with
               every
               ones
               name
               set
               down
               in
               his
               Order
               ,
               as
               if
               the
               Writer
               had
               been
               Clarenceaulx
               to
               the
               Apostles
               themselves
               ?
               Is
               it
               come
               to
               this
               at
               last
               that
               we
               have
               nothing
               certain
               ,
               but
               what
               we
               have
               in
               Scriptures
               ?
               And
               must
               then
               the
               Tradition
               of
               the
               Church
               be
               our
               rule
               to
               interpret
               Scriptures
               by
               ?
               An
               excellent
               way
               to
               find
               out
               the
               Truth
               doubtless
               ,
               to
               bend
               the
               Rule
               to
               the
               crooked
               Stick
               ,
               to
               make
               the
               Judge
               stand
               to
               the
               Opinion
               of
               his
               Lacquey
               ,
               what
               sentence
               he
               shall
               pass
               upon
               the
               Cause
               in
               question
               ;
               to
               make
               Scripture
               stand
               cap
               in
               hand
               to
               Tradition
               ,
               to
               know
               whether
               it
               may
               have
               leave
               to
               speak
               or
               no!
               Are
               all
               the
               great
               outcries
               of
               Apostolical
               Tradition
               ,
               of
               personal
               Succession
               ,
               of
               unquestionable
               Records
               resolved
               at
               last
               into
               the
               Scripture
               its
               self
               by
               him
               from
               whom
               all
               these
               long
               pedegrees
               are
               fetched
               ?
               then
               let
               Succession
               know
               its
               place
               ,
               and
               learn
               to
               vaile
               Bonnet
               to
               the
               Scriptures
               ?
               And
               withall
               let
               men
               take
               heed
               of
               over-●eaching
               themselves
               when
               they
               would
               bring
               down
               so
               large
               a
               Catalogue
               of
               single
               Bishops
               from
               the
               first
               and
               purest
               times
               of
               the
               Church
               for
               it
               will
               be
               hard
               for
               others
               to
               believe
               them
               ,
               when
               Eusebius
               professeth
               it
               is
               so
               hard
               to
               find
               them
               .
               Well
               might
               Scaliger
               then
               complain
               that
               the
               Intervall
               from
               the
               last
               Chapter
               of
               the
               Acts
               to
               the
               middle
               
               of
               Trajan
               ,
               in
               which
               time
               Quadratus
               and
               Ignatius
               began
               to
               
               flourish
               ,
               was
               tempus
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Varro
               speaks
               ,
               a
               meer
               Chaos
               of
               time
               filled
               up
               with
               the
               rude
               concept
               ons
               of
               
                 Papias
                 ,
                 Hermes
              
               ,
               and
               others
               ,
               who
               like
               
                 Hann
                 ibal
              
               ,
               when
               they
               could
               not
               find
               a
               way
               through
               ,
               would
               make
               one
               either
               by
               force
               or
               fraud
               .
               But
               yet
               Thirdly
               ,
               here
               is
               another
               defect
               consequent
               to
               that
               of
               Time
               ,
               which
               is
               that
               of
               Persons
               ;
               arising
               not
               onely
               from
               a
               defect
               of
               Records
               ,
               the
               Diptychs
               of
               the
               Church
               being
               lost
               ,
               which
               would
               have
               acquainted
               us
               with
               the
               times
               of
               suffering
               of
               the
               severall
               Martyrs
               (
               by
               them
               called
               their
               Natalitia
               )
               at
               which
               times
               their
               several
               names
               were
               inrolled
               in
               these
               Martyrologies
               ,
               which
               some
               ,
               as
               Iunius
               observes
               ,
               have
               ignorantly
               mistaken
               for
               the
               time
               of
               their
               being
               made
               Bishops
               of
               the
               places
               wherein
               their
               
               names
               were
               entered
               ,
               as
               
                 Anacletus
                 ,
                 Clytus
              
               and
               Clemens
               at
               Rome
               ;
               I
               say
               the
               defect
               as
               to
               Persons
               ,
               not
               only
               ariseth
               hence
               ,
               but
               because
               the
               Christians
               were
               so
               much
               harassed
               with
               persecutions
               ,
               that
               they
               could
               not
               have
               that
               leisure
               then
               to
               write
               those
               things
               ,
               which
               the
               leisure
               and
               peace
               of
               our
               ages
               have
               made
               us
               so
               eagerly
               inquisitive
               after
               .
               Hence
               even
               the
               Martyrologies
               are
               so
               full
               stuffed
               with
               Fables
               ,
               witness
               one
               for
               all
               ,
               the
               famous
               Legend
               of
               Catharina
               who
               suffered
               ,
               say
               they
               ,
               in
               Diocletian's
               
               time
               .
               And
               truly
               the
               story
               of
               Ignatius
               (
               as
               much
               as
               it
               is
               defended
               with
               his
               Epistles
               )
               doth
               not
               seem
               to
               be
               any
               of
               the
               most
               probable
               .
               For
               ,
               wherefore
               should
               Ignatius
               of
               all
               others
               be
               brought
               to
               Rome
               to
               suffer
               ,
               when
               the
               Proconsuls
               and
               the
               
                 Praesides
                 provinciarum
              
               did
               every
               where
               in
               time
               of
               persecution
               execute
               their
               power
               in
               punishing
               Christians
               at
               their
               own
               Tribunals
               ,
               without
               sending
               them
               so
               long
               a
               journey
               to
               Rome
               to
               be
               martyred
               there
               ?
               And
               how
               came
               Ignatius
               to
               make
               so
               many
               and
               such
               strange
               excursions
               ,
               as
               he
               did
               by
               the
               story
               ,
               if
               the
               Souldiers
               that
               were
               his
               Guard
               were
               so
               cruel
               to
               him
               ,
               as
               he
               complains
               they
               were
               ?
               Now
               all
               those
               uncertain
               and
               fabulous
               Narrations
               as
               to
               Persons
               then
               ,
               arising
               from
               want
               of
               sufficient
               Records
               made
               at
               those
               times
               ,
               make
               it
               more
               evident
               how
               incompetent
               a
               Judge
               antiquity
               is
               as
               to
               the
               certainty
               of
               things
               done
               in
               Apostolical
               times
               .
               If
               we
               should
               onely
               speak
               of
               the
               Fabulous
               Legends
               of
               the
               first
               Planters
               of
               Churches
               in
               these
               Western
               parts
               ,
               we
               need
               no
               further
               evidence
               of
               the
               great
               defect
               of
               antiquity
               as
               to
               persons
               .
               Not
               to
               goe
               out
               of
               our
               own
               Nation
               ;
               
               Whence
               come
               the
               stories
               of
               
                 Peter
                 ,
                 Iames
                 ,
                 Paul
                 ,
                 Simon
                 ,
                 Aristobulus
                 ,
              
               besides
               
                 Ioseph
                 of
                 Arimathea
              
               ,
               and
               his
               company
               ;
               all
               being
               Preachers
               of
               the
               Gospel
               ,
               and
               planters
               of
               Churches
               here
               ,
               but
               onely
               from
               the
               great
               defect
               in
               Antiquity
               ,
               as
               to
               the
               Records
               of
               persons
               imployed
               in
               the
               several
               places
               for
               preaching
               the
               Gospell
               ?
               Thus
               much
               to
               shew
               the
               defectiveness
               as
               to
               the
               Records
               of
               antiquity
               ,
               and
               thereby
               the
               incompetency
               of
               them
               for
               being
               a
               way
               to
               find
               out
               the
               certain
               course
               the
               Apostles
               took
               in
               Setling
               and
               Governing
               Churches
               by
               them
               Planted
               .
            
             
               The
               next
               thing
               shewing
               the
               incompetency
               of
               the
               Records
               
               of
               the
               Church
               for
               deciding
               the
               certain
               Form
               of
               Church-Government
               in
               the
               Apostles
               times
               ,
               is
               ,
               the
               ambiguity
               of
               the
               Testimony
               given
               by
               those
               Records
               .
               A
               Testimony
               sufficient
               todecide
               a
               Controversie
               ,
               must
               be
               plain
               and
               evident
               ,
               and
               must
               speak
               full
               and
               home
               to
               the
               Case
               under
               debate
               .
               Now
               if
               I
               make
               it
               appear
               that
               antiquity
               doth
               not
               so
               ;
               nothing
               then
               can
               be
               evident
               from
               thence
               ,
               but
               that
               we
               are
               left
               to
               as
               great
               uncertainties
               as
               before
               .
               The
               matter
               in
               Controversie
               is
               ,
               whether
               any
               in
               a
               Superiour
               Order
               to
               Presbyters
               were
               instituted
               by
               the
               Apostles
               themselves
               for
               the
               Regulating
               of
               the
               Churches
               by
               them
               planted
               ?
               For
               the
               proving
               of
               which
               ,
               three
               things
               are
               the
               most
               insisted
               on
               :
               First
               ,
               the
               Personal
               succession
               of
               some
               persons
               to
               the
               Apostles
               in
               Churches
               by
               them
               planted
               :
               Secondly
               ,
               the
               appropriating
               the
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               Bishops
               in
               a
               Superiour
               Order
               to
               Presbyters
               ,
               after
               the
               Apostles
               decease
               :
               Thirdly
               ,
               the
               Churches
               owning
               the
               Order
               of
               Episcopacy
               ,
               as
               of
               Divine
               Institution
               .
               If
               now
               we
               can
               make
               these
               three
               things
               evident
               :
               
                 First
                 ,
                 That
                 personall
                 Succession
                 might
                 be
                 without
                 such
                 superiority
                 of
                 Order
                 :
                 Secondly
                 ,
                 That
                 the
                 names
                 of
                 Bishop
                 and
                 Presbyters
                 were
                 common
                 after
                 the
                 Distinction
                 between
                 them
                 was
                 introduced
                 :
              
               and
               
                 Thirdly
                 ,
                 That
                 the
                 Church
                 did
                 not
                 own
                 Episcopacy
                 as
                 a
                 Divine
                 Institution
                 ,
                 but
                 Ecclesiasticall
                 ;
                 and
                 those
                 who
                 seem
                 to
                 speak
                 most
                 of
                 it
                 ,
                 do
                 mean
                 no
                 more
                 :
              
               I
               shall
               suppose
               enough
               done
               to
               invalidate
               the
               Testimony
               of
               antiquity
               as
               to
               the
               matter
               in
               hand
               .
               First
               ,
               Then
               
                 for
                 the
                 matter
                 of
                 Succession
                 in
                 Apostolical
                 Churches
                 ▪
              
               I
               shall
               lay
               down
               these
               four
               things
               ,
               to
               evince
               that
               the
               argument
               drawn
               from
               thence
               ,
               cannot
               fully
               clear
               the
               certain
               course
               which
               the
               Apostles
               
               took
               in
               setling
               the
               Government
               of
               Churches
               .
               
                 First
                 ,
                 That
                 the
                 Succession
                 might
                 be
                 onely
                 as
                 to
                 different
              
               Degree
               ,
               
                 and
                 not
                 as
                 to
                 a
                 different
              
               Order
               ;
               where
               the
               Succession
               is
               clear
               ,
               nothing
               possibly
               can
               be
               inferred
               from
               it
               beyond
               this
               .
               For
               bare
               Succession
               implies
               no
               more
               then
               that
               there
               was
               one
               in
               those
               Churches
               succeeding
               the
               Apostles
               ,
               from
               whom
               afterwards
               the
               succession
               was
               derived
               .
               Now
               then
               supposing
               onely
               at
               present
               ,
               that
               it
               was
               the
               Custome
               ,
               in
               all
               the
               Churches
               at
               that
               time
               to
               be
               ruled
               by
               a
               Colledge
               of
               Presbyters
               acting
               in
               a
               parity
               of
               Power
               ,
               and
               among
               these
               ,
               one
               to
               sit
               as
               the
               Nasi
               in
               the
               Sanhedrin
               ,
               having
               a
               priority
               of
               Order
               above
               the
               rest
               in
               place
               ,
               without
               any
               superiory
               of
               Power
               over
               his
               Colleagues
               ;
               will
               not
               the
               matter
               of
               Succession
               be
               clear
               and
               evident
               enough
               notwithstanding
               this
               ?
               
                 Succession
                 of
                 Persons
              
               was
               the
               thing
               inquired
               for
               ,
               and
               not
               a
               
                 Succession
                 of
                 Power
              
               ;
               if
               therefore
               those
               that
               would
               prove
               a
               Succession
               of
               Apostolical
               Power
               ,
               can
               onely
               produce
               a
               List
               and
               Catalogue
               ▪
               of
               names
               in
               Apostolical
               Churches
               ,
               without
               any
               evidence
               of
               what
               power
               they
               had
               ,
               they
               apparently
               fail
               of
               proving
               the
               thing
               in
               question
               ,
               which
               is
               not
               ,
               whether
               there
               might
               not
               be
               found
               out
               a
               List
               of
               persons
               in
               many
               Churches
               derived
               from
               the
               Apostles
               times
               ;
               but
               whether
               those
               persons
               did
               enjoy
               by
               way
               of
               peculiarity
               and
               appropriation
               to
               themselves
               ,
               that
               power
               which
               the
               Apostles
               had
               over
               many
               Churches
               while
               they
               lived
               ?
               Now
               this
               ,
               the
               meer
               Succession
               will
               never
               prove
               which
               will
               best
               appear
               by
               some
               Parallel
               instances
               .
               At
               Athens
               ,
               after
               they
               grew
               weary
               of
               their
               ten
               yeares
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               the
               people
               chose
               nine
               every
               year
               to
               Govern
               the
               affairs
               of
               the
               Common-wealth
               :
               These
               nine
               enjoyed
               a
               parity
               of
               power
               among
               themselves
               ,
               and
               therefore
               had
               a
               place
               where
               they
               consulted
               together
               about
               the
               matters
               of
               State
               which
               was
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               *
               
                 Demosthenes
                 ,
                 Plutarch
              
               ,
               and
               others
               tell
               us
               :
               Now
               although
               they
               enjoyed
               this
               equality
               of
               power
               ,
               yet
               One
               of
               them
               had
               greater
               Dignity
               then
               the
               rest
               ,
               and
               therefore
               was
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               way
               of
               excellency
               ,
               and
               his
               name
               was
               onely
               set
               in
               the
               publike
               Records
               of
               that
               year
               ,
               and
               therefore
               was
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               the
               year
               was
               reckoned
               from
               him
               ,
               as
               *
               Pausanias
               ,
               and
               
                 Iulius
                 Pollux
              
               inform
               us
               .
               Here
               we
               see
               now
               the
               Sccession
               clear
               in
               one
               single
               person
               
               and
               yet
               no
               superiority
               of
               power
               in
               him
               over
               his
               Colleagues
               The
               like
               may
               be
               observed
               among
               the
               Ephori
               and
               Bidiaej
               at
               Sparta
               ;
               the
               number
               of
               the
               Ephori
               was
               alwayes
               five
               from
               their
               first
               institution
               by
               Lycurgus
               ,
               and
               not
               nine
               (
               as
               the
               Greek
               Etymologist
               imagines
               )
               :
               these
               enjoyed
               likewise
               a
               parity
               of
               power
               among
               them
               ;
               but
               among
               these
               to
               give
               name
               to
               the
               year
               ,
               they
               made
               choice
               of
               one
               who
               was
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               here
               too
               ,
               ●s
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               at
               Athens
               ,
               and
               him
               they
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Plutarch
               tells
               us
               .
               Where
               we
               have
               the
               very
               name
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               attributed
               
               to
               him
               that
               had
               only
               his
               primacy
               of
               order
               without
               any
               superiority
               of
               power
               ,
               which
               is
               used
               by
               
                 Iustin
                 Martyr
              
               of
               the
               President
               of
               assemblies
               among
               the
               Christians
               .
            
             
               Now
               from
               hence
               we
               may
               evidently
               see
               that
               meer
               succession
               of
               some
               single
               persons
               named
               above
               the
               rest
               ,
               in
               the
               successions
               in
               Apostolicall
               Churches
               ,
               cannot
               inforce
               any
               superiority
               of
               power
               in
               the
               persons
               so
               named
               ,
               above
               others
               supposed
               to
               be
               as
               joynt
               ▪
               Governours
               of
               the
               Churches
               with
               them
               .
               I
               dispute
               not
               whether
               it
               were
               so
               or
               no
               ;
               whether
               according
               to
               Blondel
               the
               Succession
               was
               from
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               whether
               by
               choice
               ,
               as
               at
               Alexandria
               ;
               but
               I
               onely
               now
               shew
               that
               this
               argument
               from
               Succession
               is
               weak
               ,
               and
               proves
               not
               at
               all
               the
               certainty
               of
               the
               power
               those
               persons
               enjoyed
               .
               
                 Secondly
                 ▪
                 This
                 Succession
                 is
                 not
                 so
                 evident
                 and
                 convincing
                 in
                 all
                 places
                 as
                 it
                 ought
                 to
                 be
                 ,
                 to
                 demonstrate
                 the
                 thing
                 intended
                 .
              
               It
               is
               not
               enough
               to
               shew
               a
               List
               of
               some
               persons
               in
               the
               great
               Churches
               of
               
                 Ierusalem
                 ,
                 Antioch
                 ,
                 Rome
              
               ,
               and
               Alexandria
               ,
               (
               although
               none
               of
               these
               be
               unquestionable
               )
               but
               it
               should
               be
               produced
               at
               
                 Philippi
                 ,
                 Corinth
                 ,
                 Caesarea
              
               ,
               and
               in
               all
               the
               seven
               Churches
               of
               Asia
               (
               and
               not
               onely
               at
               Ephesus
               )
               and
               so
               likewise
               in
               Creet
               ,
               some
               succeeding
               Titus
               ;
               and
               not
               think
               Men
               will
               be
               satisfied
               with
               the
               naming
               a
               Bishop
               of
               Gortyna
               so
               long
               after
               him
               .
               But
               ,
               as
               I
               said
               before
               ,
               in
               none
               of
               the
               Churches
               most
               spoken
               of
               is
               the
               Succession
               so
               clear
               as
               is
               necessary
               .
               For
               at
               Ierusalem
               it
               seems
               somewhat
               strange
               how
               fifteen
               Bishops
               of
               the
               Circumcision
               should
               be
               crouded
               into
               so
               narrow
               a
               room
               as
               they
               are
               ;
               so
               that
               many
               of
               them
               could
               not
               have
               above
               two
               years
               time
               to
               rule
               in
               the
               Church
               .
               And
               it
               would
               bear
               an
               inquiry
               where
               the
               Seat
               of
               the
               Bishops
               of
               Ierusalem
               was
               from
               the
               time
               of
               the
               Destruction
               of
               the
               City
               by
               Titus
               ,
               when
               the
               Walls
               
               were
               laid
               even
               wih
               the
               Ground
               by
               Musonius
               )
               till
               the
               time
               of
               Adrian
               ;
               for
               till
               that
               time
               the
               succession
               of
               the
               Bishops
               of
               the
               Circumcision
               continued
               .
               For
               Antioch
               ,
               it
               is
               far
               from
               being
               agreed
               ,
               whether
               Evodius
               or
               Ignatius
               succeeded
               Peter
               ,
               or
               Paul
               ;
               or
               the
               one
               Peter
               ,
               and
               the
               other
               Paul
               ;
               much
               less
               at
               Rome
               ,
               whether
               
                 Cletus
                 ,
                 Anacletus
              
               ,
               or
               Clemens
               are
               to
               be
               reckoned
               first
               ;
               (
               but
               of
               these
               afterwards
               )
               .
               At
               Alexandria
               where
               the
               succession
               runs
               clearest
               ,
               the
               Originall
               of
               the
               power
               is
               imputedito
               the
               choice
               of
               Presbyters
               ,
               and
               to
               no
               Divine
               Institution
               .
               But
               at
               Ephesus
               the
               succession
               of
               Bishops
               from
               Timothy
               is
               pleaded
               with
               the
               greatest
               Confidence
               ;
               and
               the
               Testimony
               brought
               
               for
               it
               ,
               is
               from
               Leontius
               Bishop
               of
               Magnesia
               in
               the
               Council
               of
               Chalcedon
               ,
               whose
               words
               are
               these
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               From
               Timothy
               
                 to
                 this
                 day
                 there
                 hath
                 been
                 a
                 succession
                 of
                 seven
                 and
                 twenty
                 Bishops
                 ,
                 all
                 of
                 them
                 ordained
                 in
              
               Ephesus
               .
               I
               shall
               not
               insist
               so
               much
               on
               the
               incompetency
               of
               this
               single
               witness
               to
               pass
               a
               judgement
               upon
               a
               thing
               of
               that
               Nature
               ,
               at
               the
               distance
               of
               four
               hundred
               Years
               ,
               in
               which
               time
               Records
               being
               lost
               ,
               and
               Bishops
               being
               after
               settled
               there
               ,
               no
               doubt
               they
               would
               begin
               their
               account
               from
               Timothy
               ,
               because
               of
               his
               imployment
               there
               once
               for
               setling
               the
               Churches
               thereabout
               .
               And
               to
               that
               end
               we
               may
               observe
               that
               in
               the
               after-times
               of
               the
               Church
               ,
               they
               never
               met
               with
               any
               of
               the
               Apostles
               ,
               or
               Evangelists
               in
               any
               place
               ,
               but
               they
               presently
               made
               them
               Bishops
               of
               that
               place
               .
               So
               ,
               Philip
               is
               made
               Bishop
               of
               
                 Trallis
                 ,
                 Ananias
              
               Bishop
               of
               
                 Damascus
                 ,
                 Nicolaus
              
               Bishop
               of
               
                 Samaria
                 ,
                 Barnabas
              
               Bishop
               of
               
                 Milan
                 ,
                 Silas
              
               Bishop
               of
               
                 Corinth
                 ,
                 Sylvanus
              
               of
               
                 Thessalonica
                 ,
                 Crescens
                 of
                 Chalcedon
                 ,
                 Andreas
              
               of
               
                 Byzantium
                 ▪
              
               and
               upon
               the
               same
               grounds
               Peter
               Bishop
               of
               Rome
               .
               No
               wonder
               then
               if
               Leontius
               make
               Timothy
               Bishop
               of
               Ephesus
               ,
               and
               derive
               the
               succession
               down
               from
               him
               .
               But
               again
               ,
               this
               was
               not
               an
               act
               of
               the
               Council
               its
               self
               ,
               but
               onely
               of
               one
               single
               person
               delivering
               his
               private
               opinion
               in
               it
               ;
               and
               that
               which
               is
               most
               observable
               ,
               is
               ,
               that
               in
               the
               thing
               mainly
               insisted
               on
               by
               Leontius
               ,
               he
               was
               contradicted
               in
               the
               face
               of
               the
               whole
               Council
               ,
               by
               Philip
               a
               Presbyter
               of
               Constantinople
               .
               For
               the
               case
               of
               B●ssianus
               and
               Stephen
               ,
               about
               their
               violent
               intrusion
               into
               the
               Bishoprick
               of
               Ephesus
               ,
               being
               discussed
               before
               the
               Council
               ;
               A
               question
               was
               propounded
               
               by
               the
               Council
               where
               the
               Bishop
               of
               Ephesus
               was
               to
               be
               regularly
               ordained
               ,
               according
               to
               the
               
                 Canons
                 .
                 Leontius
              
               Bishop
               of
               Magnesia
               saith
               ,
               that
               there
               had
               been
               twenty
               seven
               Bishops
               of
               Ephesus
               from
               Timothy
               ,
               and
               all
               of
               them
               ordained
               in
               the
               place
               .
               His
               business
               was
               not
               to
               derive
               exactly
               the
               succession
               of
               Bishops
               ,
               but
               speaking
               according
               to
               vulgar
               tradition
               ,
               he
               insists
               that
               all
               had
               been
               ordained
               there
               .
               Now
               if
               he
               be
               convicted
               of
               the
               
                 crimen
                 falsi
              
               in
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               no
               wonder
               if
               we
               meet
               with
               a
               mistake
               in
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 i.
                 e.
              
               if
               he
               were
               out
               in
               his
               allegation
               ,
               no
               wonder
               if
               he
               were
               deceived
               in
               his
               tradition
               .
               Now
               as
               to
               the
               Ordination
               of
               the
               Bishops
               in
               
                 Ephesus
                 ,
                 Philip
              
               ,
               a
               Presbyter
               of
               Constantinople
               ,
               convicts
               him
               of
               falsehood
               in
               that
               ;
               for
               ,
               saith
               he
               ,
               Iohn
               Bishop
               of
               Constantinople
               going
               into
               Asia
               ,
               deposed
               fifteen
               Bishops
               there
               ,
               and
               ordained
               others
               in
               their
               room
               .
               And
               Aetius
               Archdeacon
               of
               Constantinople
               instanceth
               in
               
                 Castinus
                 ,
                 Heraclides
                 ,
                 Basilius
              
               Bishop
               of
               Ephesus
               ,
               all
               ordained
               by
               the
               Bishop
               of
               Constantinople
               .
               If
               then
               the
               certainty
               of
               succession
               relyes
               upon
               the
               credit
               of
               this
               Leontius
               ,
               let
               them
               thank
               the
               Council
               of
               Chalcedon
               ,
               who
               have
               sufficiently
               blasted
               it
               ,
               by
               determining
               the
               cause
               against
               him
               in
               the
               main
               evidence
               produced
               by
               him
               .
               So
               much
               to
               shew
               how
               far
               the
               clearest
               evidence
               for
               succession
               of
               Bishops
               from
               Apostolical
               times
               is
               from
               being
               convincing
               to
               any
               rationall
               Man.
               Thirdly
               ,
               the
               succession
               so
               much
               pleaded
               by
               the
               Writers
               of
               the
               Primitive
               Church
               ,
               was
               
                 not
                 a
                 succession
                 of
                 Persons
                 in
                 Apostolicall
                 Power
                 ,
                 but
                 a
                 succession
                 in
                 Apostolical
                 Doctrine
              
               ;
               Which
               will
               be
               seen
               by
               a
               view
               of
               the
               places
               produced
               to
               that
               purpose
               .
               The
               first
               is
               that
               of
               
                 Irenaeus
                 .
                 Quoniam
                 valdè
                 longum
                 est
                 in
                 hoc
                 tali
              
               
               
                 volumine
                 omnium
                 Ecclesiarum
                 enumerare
                 successiones
                 ,
                 maximae
                 &
                 antiquissimae
                 ,
                 &
                 omnibus
                 cognitae
                 à
                 gloriossimis
                 duobus
                 Apostolis
              
               Petro
               &
               Paulo
               ,
               Romae
               
                 fundatae
                 &
                 constitutae
                 Ecclesiae
                 ,
                 eam
                 quam
                 habet
                 ab
                 Apostolis
                 traditionem
                 ,
                 &
                 annunciatam
                 hominibus
                 fidem
                 ,
                 per
                 successiones
                 Episcoporum
                 perveni●n●es
                 usque
                 ad
                 nos
                 .
                 indicantes
                 ,
                 confundimus
                 omnes
                 eos
                 ,
              
               &c.
               
               Where
               we
               see
               Irenaeus
               doth
               the
               least
               of
               all
               aim
               at
               the
               making
               out
               of
               a
               Succession
               of
               Apostolical
               power
               in
               the
               Bishops
               he
               speaks
               of
               ,
               but
               a
               conveying
               of
               the
               Doctrine
               of
               the
               Apostles
               down
               to
               them
               by
               their
               hands
               :
               (
               which
               Doctrine
               is
               here
               called
               Tradition
               ,
               not
               as
               that
               word
               is
               abused
               by
               the
               Papists
               to
               signifie
               something
               distinct
               
               from
               the
               Scriptures
               ,
               but
               as
               it
               signifies
               the
               conveyance
               of
               the
               Doctrine
               of
               the
               Scripture
               it self
               .
               )
               Which
               is
               cleared
               by
               the
               beginning
               of
               that
               Chapter
               .
               
                 Traditionem
                 itaque
                 Apostolorum
                 in
                 toto
                 mundo
                 manifestatam
                 in
                 Ecclesia
                 adest
                 perspic
                 ●re
                 omnibus
                 qui
                 vera
                 v●lint
                 audire
                 ;
                 &
                 habemus
                 annumerare
                 eos
                 qui
                 ab
                 Apostolis
                 instituti
                 sunt
                 Episcopi
                 in
                 Ecclesiis
                 ,
                 &
                 successores
                 eorum
                 usque
                 ad
                 nos
                 qui
                 nihil
                 tale
                 docuerunt
                 n●que
                 cognoverunt
                 ,
                 quale
                 ab
                 his
                 deliratur
                 .
              
               His
               plain
               meaning
               is
               ,
               that
               those
               persons
               who
               were
               appointed
               by
               the
               Apostles
               to
               oversee
               and
               govern
               Churches
               ,
               being
               sufficient
               witnesses
               themselves
               of
               the
               Apostles
               Doctrine
               ,
               have
               conveyed
               it
               down
               to
               us
               by
               their
               successours
               ,
               and
               we
               cannot
               learn
               any
               such
               thing
               of
               them
               ,
               as
               Valentinus
               and
               his
               followers
               broached
               .
               We
               see
               it
               is
               the
               Doctrine
               still
               he
               speaks
               of
               ,
               and
               not
               a
               word
               what
               power
               and
               superiority
               these
               Bishops
               had
               over
               Presbyters
               in
               their
               several
               Churches
               .
               To
               the
               same
               purpose
               Tertullian
               in
               that
               known
               speech
               of
               his
               ;
               
                 Edant
                 Origines
                 Ecclesiarum
                 suarum
                 ,
                 evolvant
                 ordinem
                 Episcoporum
                 suorum
                 ,
                 ita
                 per
                 successiones
                 ab
                 initio
                 decurrentem
                 ,
                 ut
                 primu●
              
               
               
                 ille
                 Episcopus
                 aliquem
                 ex
                 Apostolis
                 aut
                 Apostolicis
                 viris
                 habuerit
                 authorem
                 &
                 antecessorem
                 .
                 Hoc
                 modo
                 Ecclesiae
                 Apostolicae
                 census
                 suos
                 deferunt
                 ;
                 sicut
                 Smyrnaeorum
                 Ecclesia
                 habens
                 Polycarpum
                 à
              
               Johanne
               
                 conlocatum
                 refert
                 ,
                 sicut
                 Romanorum
                 Clementem
                 à
                 Petro
                 ordinatum
                 edit
                 ;
                 Proinde
                 utique
                 &
                 caeterae
                 exhibent
                 ,
                 quos
                 ab
                 Apostolis
                 in
                 Episcopatum
                 constitutos
                 Apostolici
                 seminis
                 traduces
                 habeant
                 .
              
               A
               succession
               I
               grant
               is
               proved
               in
               Apostolical
               Churches
               by
               these
               words
               of
               Tertullian
               ,
               and
               this
               succession
               of
               persons
               ,
               and
               those
               persons
               Bishops
               too
               ▪
               but
               then
               it
               is
               only
               said
               that
               these
               persons
               derived
               their
               office
               from
               the
               Apostles
               ,
               but
               nothing
               expressed
               what
               relation
               they
               had
               to
               the
               Church
               any
               more
               then
               is
               implyed
               in
               the
               general
               name
               of
               Episcopi
               ;
               nor
               what
               power
               they
               had
               over
               Presbyters
               :
               only
               that
               there
               were
               such
               persons
               ,
               was
               sufficient
               to
               his
               purpose
               ,
               which
               was
               to
               
                 prescribe
                 against
                 heretickes
                 ,
                 i.
                 e.
              
               to
               Non-suit
               them
               ,
               or
               to
               give
               in
               general
               reasons
               why
               they
               were
               not
               to
               be
               proceeded
               with
               as
               to
               the
               particular
               debate
               of
               the
               things
               in
               question
               between
               them
               .
               For
               praescribere
               in
               the
               civil
               Law
               (
               whence
               Tertullian
               transplanted
               that
               word
               as
               many
               other
               into
               the
               Church
               )
               is
               ,
               
                 cum
                 quis
                 adversarium
                 certis
                 exceptionibus
                 removet
                 à
                 lite
                 contestandâ
                 ,
                 ita
                 ut
                 de
                 summa
                 rei
                 neget
                 agendum
                 ,
                 eamve
                 causam
                 ex
                 juris
                 praescripto
                 judicandā
                 :
              
               
               three
               sorts
               of
               these
               prescriptions
               Tertullian
               elsewere
               mentions
               ;
               
               
                 Hoc
                 exigere
                 veritatem
                 cui
                 nemo
                 praescribere
                 potest
                 ,
                 non
                 spatium
                 temporum
                 ,
                 non
                 patrocinia
                 personarum
                 ,
                 non
                 privilegium
                 regionum
                 .
              
               Here
               he
               stands
               upon
               the
               first
               which
               is
               a
               prescription
               of
               time
               ,
               because
               the
               Doctrine
               which
               was
               contrary
               to
               that
               of
               the
               Hereticks
               was
               delivered
               by
               the
               Apostles
               ,
               and
               conveyed
               down
               by
               their
               successors
               ,
               which
               was
               requisite
               to
               be
               shewed
               in
               order
               to
               the
               making
               his
               prescription
               good
               .
               Which
               he
               thus
               further
               explains
               ;
               
                 Age
                 jam
                 qui
                 voles
                 curiositatem
              
               
               
                 melius
                 exercere
                 in
                 negotio
                 salutis
                 tuae
                 ;
                 percurre
                 Ecclesias
                 Apostolicas
                 ,
                 apud
                 quas
                 ipsae
                 adhuc
                 Cathedrae
                 Apostolorum
                 suis
                 locis
                 praesidentur
                 ,
                 apud
                 quas
                 ▪
                 ipsae
                 authenticae
                 eorum
                 literae
                 recitantur
                 ,
                 sonantes
                 vocem
                 &
                 praesentantes
                 faciem
                 uniuscujusque
                 .
                 Proximè
                 est
                 tibi
                 Achaia
                 ?
                 habes
                 Corinthum
                 .
                 Si
                 non
                 longe
                 es
                 à
                 Macedonia
                 ,
                 habes
                 Philippos
                 ,
                 habes
                 Thessalonicenses
                 .
                 Si
                 potes
                 in
                 Asiam
                 tendere
                 ,
                 habes
                 Ephesum
                 .
                 S●
                 autem
                 Italiae
                 adjaces
                 ,
                 habes
                 Romam
                 ,
                 unde
                 nobis
                 quoque
                 auctoritas
                 praestò
                 est
                 .
              
               What
               he
               spoke
               before
               of
               the
               persons
               ,
               he
               now
               speaks
               of
               the
               Churches
               themselves
               planted
               by
               the
               Apostles
               ,
               which
               by
               retaining
               the
               authentick
               Epistles
               of
               the
               Apostles
               sent
               to
               them
               ,
               did
               thereby
               sufficiently
               prescribe
               to
               all
               the
               novell
               opinions
               of
               the
               Hereticks
               .
               We
               see
               then
               evidently
               that
               it
               is
               the
               Doctrine
               which
               they
               speak
               of
               as
               to
               succession
               ,
               and
               the
               persons
               no
               further
               then
               as
               they
               are
               the
               conveyers
               of
               that
               Doctrine
               ;
               either
               then
               it
               must
               be
               proved
               that
               a
               succession
               of
               some
               persons
               in
               Apostolical
               power
               is
               necessary
               for
               the
               conveying
               of
               this
               Doctrine
               to
               men
               ,
               or
               no
               argument
               at
               all
               can
               be
               inferred
               from
               hence
               for
               their
               succeeding
               the
               Apostles
               in
               their
               power
               ,
               because
               they
               are
               said
               to
               convey
               down
               the
               Apostolical
               Doctrine
               to
               succeeding
               ages
               .
               Which
               
               is
               Austins
               meaning
               in
               that
               speech
               of
               his
               ,
               
                 Radix
                 Christianae
                 societatis
                 per
                 sedes
                 Apostolorum
                 &
                 successiones
                 Episcoporum
                 ,
                 certa
                 per
                 orbem
                 propagatione
                 diffunditur
                 ▪
                 The
                 root
                 of
                 Christian
                 society
                 ,
                 (
                 i.
              
               e.
               
                 the
                 Doctrine
                 of
                 the
                 Gospel
                 )
                 is
                 spread
                 abroad
                 the
                 world
                 through
                 the
                 channels
                 of
                 the
                 Apostolical
                 Sees
                 ,
                 and
                 the
                 continued
                 successions
                 of
                 Bishops
                 therein
                 .
              
               And
               yet
               if
               we
               may
               
               believe
               the
               same
               
                 Austin
                 ,
                 Secundum
                 honorum
                 vocabula
                 quae
                 jam
                 Ecclesiae
                 usus
                 obtinuit
                 ,
                 Episcopatus
                 Presbyterio
                 major
                 est
                 .
              
               The
               difference
               between
               Episcopacy
               and
               Presbyterie
               rise
               from
               the
               custome
               of
               the
               Church
               ,
               attributing
               a
               name
               of
               greater
               honour
               
               to
               those
               it
               had
               set
               above
               others
               .
               And
               as
               for
               Tertullian
               ,
               I
               believe
               neither
               party
               will
               stand
               to
               his
               judgement
               as
               to
               the
               original
               of
               Church
               power
               :
               For
               he
               saith
               expresly
               ,
               Differenti●m
               
               
                 inter
                 ordinem
                 &
                 plebem
                 constituit
                 Ecclesia
                 auctoritas
                 ;
                 all
                 the
                 difference
                 between
                 Ministers
                 and
                 people
                 comes
                 from
                 the
                 Churches
                 authority
              
               ;
               unless
               he
               mean
               something
               more
               by
               the
               following
               words
               ,
               
                 &
                 honor
                 per
                 Ordinis
                 concessum
                 sanctificatus
                 à
                 Deo
                 ,
                 viz.
              
               that
               the
               honour
               which
               is
               received
               by
               ordination
               from
               the
               Bench
               of
               Church-Officers
               ,
               is
               sanctified
               by
               God
               ,
               
                 i.
                 e.
              
               by
               his
               appointment
               as
               well
               as
               blessing
               .
               For
               otherwise
               I
               know
               not
               how
               to
               understand
               him
               .
               But
               however
               ,
               we
               see
               here
               he
               makes
               the
               Government
               of
               the
               Church
               to
               lye
               in
               a
               
                 Concessus
                 ordinis
              
               ,
               which
               I
               know
               not
               otherwise
               to
               render
               ,
               than
               by
               a
               
                 Bench
                 of
                 Presbyters
                 ▪
              
               because
               only
               they
               were
               said
               
                 in
                 ordinem
                 cooptari
              
               ,
               who
               were
               made
               Presbyters
               ,
               and
               not
               those
               who
               were
               promoted
               to
               any
               higher
               degree
               in
               the
               Church
               .
               By
               the
               way
               we
               may
               observe
               the
               original
               of
               the
               name
               of
               
                 Holy
                 Orders
              
               in
               the
               Church
               ,
               not
               as
               the
               Papists
               ,
               and
               others
               following
               them
               ,
               as
               though
               it
               noted
               any
               thing
               inherent
               by
               way
               of
               (
               I
               know
               not
               what
               )
               character
               in
               the
               person
               ;
               but
               because
               the
               persons
               ordained
               were
               thereby
               admitted
               
                 in
                 Ordinem
              
               among
               the
               number
               of
               Church-officers
               .
               So
               there
               was
               
                 Ordo
                 Senatorum
              
               ,
               
               
                 Ordo
                 Equestris
                 ,
                 Ordo
                 Decurionum
              
               ,
               and
               
                 Ordo
                 Sacerdotum
              
               among
               the
               Romans
               ,
               as
               in
               this
               Inscription
               .
            
             
               ORDO
               SACERDOT
               .
               DEI
               HERCULIS
               INVICTI
               .
            
             
               From
               hence
               the
               use
               of
               the
               word
               came
               into
               the
               Church
               ;
               and
               thence
               Ordination
               ,
               
                 ex
                 vi
                 vocis
              
               ,
               imports
               no
               more
               than
               solemn
               admission
               into
               this
               order
               of
               Presbyters
               ;
               and
               therefore
               it
               is
               observable
               ,
               that
               laying
               on
               of
               hands
               never
               made
               men
               Priests
               under
               the
               Law
               ,
               but
               only
               admitted
               them
               into
               publike
               Office.
               So
               much
               for
               
                 Tertullians
                 Concessus
                 ordinis
              
               ,
               which
               hath
               thus
               f●r
               drawn
               us
               ▪
               out
               of
               our
               way
               ,
               but
               we
               now
               return
               .
               And
               therefore
               
                 Fourthly
                 ,
                 This
                 personal
                 suceession
                 so
                 much
                 spoken
                 of
                 ,
                 ●●
                 sometimes
                 attributed
                 to
                 Presbyters
                 ,
                 even
                 after
                 the
                 distinction
                 came
                 into
                 use
                 between
                 Bishops
                 and
                 them
                 .
              
               And
               that
               even
               by
               those
               
               Authors
               who
               before
               had
               told
               us
               the
               succession
               was
               by
               Bishops
               ,
               as
               
                 Irenaeus
                 .
                 Cum
                 autem
                 ad
                 eam
                 iterum
                 traditionem
                 ,
                 qu●
                 est
              
               
               
                 ab
                 Apostolis
                 ,
                 qu●
                 per
                 successiones
                 Presbyterorum
                 in
                 Ecclesiis
                 custoditur
                 ,
                 provocamus
                 eos
                 qui
                 adversantur
                 traditioni
                 ;
                 dicent
                 ,
                 se
                 non
                 solum
                 Presbyteris
                 sed
                 etiam
                 Apostolis
                 existentes
                 sapientiores
                 ,
                 &c.
                 
              
               Here
               he
               attributes
               the
               keeping
               of
               the
               Pradition
               of
               Apostolical
               Doctrine
               to
               the
               succession
               of
               Presbyters
               ,
               which
               before
               he
               had
               done
               to
               Bishops
               .
               And
               more
               fully
               afterwards
               ,
               
                 Quapropter
                 iis
                 qui
                 in
                 Ecclesiâ
                 sunt
                 Presbyteris
                 obaudire
              
               
               
                 oportet
                 ,
                 his
                 qui
                 successionem
                 habent
                 ab
                 Apostolis
                 ,
                 sicut
                 ostendimus
                 ,
                 qui
                 cum
                 Episcopatus
                 successione
                 ,
                 charisma
                 veritatis
                 certum
                 secundum
                 placitum
                 patris
                 acceperunt
                 .
              
               In
               this
               place
               he
               not
               only
               asserts
               the
               succession
               of
               Presbyters
               to
               the
               Apostles
               ,
               but
               likewise
               attributes
               the
               
                 successio
                 Episcopatus
              
               to
               these
               very
               Presbyters
               .
               What
               strange
               confusion
               must
               this
               raise
               in
               any
               ones
               mind
               ,
               that
               seeks
               for
               a
               succession
               of
               Episcopal
               power
               above
               Presbyters
               from
               the
               Apostles
               ,
               by
               the
               Testimony
               of
               Irenaeus
               ,
               when
               he
               so
               plainly
               attributes
               both
               the
               succession
               to
               Presbyters
               ,
               and
               the
               Episcopacy
               too
               ,
               which
               he
               speaks
               of
               ?
               And
               in
               the
               next
               chapter
               adds
               ,
               
                 Tales
                 Presbyteros
                 nutrit
                 Ecclesia
              
               ,
               
               
                 de
                 quibus
                 &
                 Propheta
                 ait
                 ,
                 &
                 dabo
                 principes
                 tuos
                 in
                 pace
                 ,
                 &
                 Episcopos
                 tuos
                 in
                 justitiâ
                 .
              
               Did
               Irenaeus
               think
               that
               Bishops
               in
               a
               superiour
               order
               to
               Presbyters
               were
               derived
               by
               an
               immediate
               succession
               from
               the
               Apostles
               ,
               and
               yet
               call
               the
               Presbyters
               by
               the
               name
               of
               Bishops
               ?
               It
               is
               said
               ,
               indeed
               that
               in
               the
               Apostles
               times
               the
               names
               ,
               Bishop
               and
               Presbyter
               were
               comman
               ,
               although
               the
               Office
               was
               distinct
               ,
               but
               that
               was
               only
               during
               the
               Apostles
               life
               ,
               say
               some
               ,
               when
               after
               the
               name
               Bishop
               was
               appropriated
               to
               that
               order
               that
               was
               in
               the
               Apostles
               (
               so
               called
               before
               )
               ;
               but
               ,
               say
               others
               ,
               it
               was
               only
               till
               subject
               Presbyters
               was
               constituted
               ,
               and
               then
               grew
               the
               difference
               between
               the
               names
               .
               But
               neither
               of
               these
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               can
               draw
               forth
               the
               difficulty
               in
               these
               places
               of
               Irenaeus
               ;
               for
               now
               both
               the
               Apostles
               were
               dead
               ,
               and
               subject
               Presbyters
               certainly
               in
               some
               of
               these
               Apostolical
               Churches
               were
               then
               constituted
               ,
               whence
               comes
               then
               the
               community
               of
               names
               still
               ,
               that
               those
               who
               are
               said
               to
               succeed
               the
               Apostles
               ,
               are
               called
               Bishops
               in
               one
               place
               ,
               but
               Presbyters
               in
               another
               ,
               and
               the
               very
               succession
               of
               Episcopacy
               attributed
               to
               Presbyters
               ?
               Can
               we
               then
               possibly
               conceive
               that
               these
               testimonies
               of
               Irenaeus
               can
               determine
               the
               point
               of
               succession
               ,
               so
               as
               to
               make
               clear
               
               to
               us
               what
               that
               power
               was
               which
               those
               persons
               enjoyed
               ,
               whom
               he
               sometimes
               calls
               Bishops
               ,
               and
               sometimes
               Presbyters
               .
               But
               it
               is
               not
               Irenaeus
               alone
               ;
               who
               tells
               us
               that
               Presbyters
               succeed
               the
               Apostles
               ;
               even
               Cyprian
               who
               pleads
               so
               much
               for
               obedience
               to
               the
               Bishops
               as
               they
               were
               then
               constituted
               in
               the
               Church
               ,
               yet
               speaks
               often
               of
               his
               
                 compresbyteri
                 ▪
              
               and
               in
               his
               Epistles
               to
               Florentius
               
               Pupianus
               ,
               who
               had
               reproached
               him
               ,
               speaking
               of
               those
               words
               of
               Christ
               ,
               
                 He
                 that
                 heareth
                 you
                 ,
                 heareth
                 me
                 ,
              
               &c.
               
               
                 Qui
                 dicit
                 ad
                 Apostoles
                 ,
                 a●
                 per
                 hoc
                 ad
                 omnes
                 praepositos
                 qui
                 Apostolis
                 vicariâ
                 ordinatione
                 succedunt
                 ▪
              
               where
               he
               attr●butes
               Apostolical
               succession
               to
               all
               that
               were
               praepositi
               ,
               which
               name
               implies
               not
               the
               relation
               to
               Presbyters
               as
               over
               them
               ,
               but
               to
               the
               people
               ,
               and
               is
               therefore
               common
               both
               to
               Bishops
               and
               Presbyters
               ;
               *
               for
               so
               afterwards
               he
               speaks
               ,
               
                 nec
                 fraternitas
                 habuerit
                 Episcopum
                 ,
                 nec
                 pl●bs
                 Praepositum
                 ,
              
               &c.
               
               Ierome
               saith
               ,
               that
               Presbyters
               are
               
                 loco
                 Apostolorum
              
               ,
               and
               that
               they
               do
               
                 Apostolico
                 gradui
                 succeders
              
               ;
               and
               the
               so
               much
               magnified
               Ignatius
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 that
                 the
                 Presbyters
                 succeeded
                 in
                 the
                 place
                 of
                 the
                 Bench
                 of
                 Apostles
              
               ;
               and
               elsewhere
               of
               Sotion
               the
               Deacon
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               it
               is
               read
               in
               the
               Florentine
               copy
               set
               out
               by
               Vossius
               ;
               but
               in
               the
               former
               Editions
               ,
               both
               by
               Vedelius
               and
               the
               most
               learned
               Primate
               of
               Armagh
               it
               is
               read
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               but
               that
               
               of
               Vossius
               seems
               to
               be
               the
               true
               reading
               ,
               to
               which
               the
               old
               Latin
               version
               in
               
                 Bishop
                 Usher
              
               fully
               agrees
               ;
               
                 Quoniam
                 subjectus
                 est
                 Episcopo
                 ut
                 grati●
                 Dei
                 ,
                 &
                 Presbyterio
                 ut
                 legi
                 Jesu
                 Christi
                 .
              
               It
               might
               be
               no
               improbable
               conjecture
               to
               guess
               from
               hence
               at
               Ignatius
               his
               opinion
               concerning
               the
               original
               both
               of
               Episcopacy
               and
               Presbyterie
               .
               The
               former
               he
               looks
               on
               as
               an
               excellent
               gift
               of
               God
               to
               the
               Church
               ;
               so
               a
               learned
               Doctor
               
               paraphraseth
               
                 Grati●
                 Dei
              
               ,
               i.
               e.
               
                 Dono
                 à
                 Deo
                 Ecclesiae
                 ●ndulto
              
               ;
               so
               Cyprian
               often
               
                 Divina
                 dignatione
              
               ,
               speaking
               of
               Bishops
               ;
               
                 i.
                 e.
              
               that
               they
               looked
               on
               it
               as
               an
               act
               of
               Gods
               special
               favour
               to
               the
               Church
               to
               find
               out
               that
               means
               for
               unity
               in
               the
               Church
               ,
               to
               pitch
               upon
               one
               among
               the
               Presbyters
               who
               should
               have
               the
               chief
               Rule
               in
               every
               particular
               Church
               ▪
               but
               then
               for
               Presbyterie
               ,
               he
               looks
               on
               that
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 an
                 institution
                 and
                 Law
                 of
                 Iesus
                 Christ
                 ,
              
               which
               must
               on
               that
               account
               alwayes
               
               continue
               in
               the
               Church
               .
               And
               ●o
               Sotion
               did
               commendably
               in
               submitting
               to
               the
               Bishop
               as
               a
               Favour
               of
               God
               to
               the
               Church
               for
               preventing
               schism●
               ▪
               on
               which
               account
               it
               is
               ,
               and
               not
               upon
               the
               account
               of
               divine
               institution
               ,
               that
               Ignatius
               is
               so
               earnest
               in
               requiring
               obedience
               to
               the
               Bishop
               ,
               because
               ,
               as
               Cyprian
               faith
               ,
               
                 Ecclesia
                 est
                 plebs
                 Episcopo
                 coad●nata
                 ,
                 &
                 grex
                 Pastori
                 adhaerens
                 ▪
              
               and
               the
               Bishops
               then
               being
               Orthodox
               ,
               he
               layes
               such
               a
               charge
               upon
               the
               people
               to
               adher●
               to
               them
               ,
               (
               for
               it
               is
               to
               the
               people
               ,
               and
               not
               to
               the
               Presbyters
               he
               speaks
               most
               )
               which
               was
               as
               much
               as
               to
               bid
               them
               hold
               to
               the
               unity
               of
               the
               faith
               ,
               and
               avoid
               those
               pernicious
               heresies
               which
               were
               then
               abroad
               ;
               and
               so
               Ignatius
               and
               Ierome
               may
               easily
               be
               reconciled
               to
               one
               another
               ;
               both
               owning
               the
               Council
               of
               Presbyters
               as
               of
               divine
               institution
               ,
               and
               both
               requiring
               obedience
               to
               Bishops
               as
               a
               singular
               priviledge
               granted
               to
               the
               Church
               ,
               for
               preventing
               schisms
               ,
               and
               preserving
               unity
               in
               the
               Faith.
               And
               in
               all
               those
               thirty
               five
               Testimonies
               produced
               out
               of
               Ignatius
               his
               Epistles
               for
               Episcopacy
               ,
               I
               can
               meet
               but
               with
               one
               which
               is
               brought
               to
               prove
               the
               least
               femblance
               of
               an
               Institution
               of
               Christ
               for
               Episcopacy
               ▪
               and
               if
               I
               be
               not
               much
               deceived
               ,
               the
               sense
               of
               that
               place
               is
               clearly
               mistaken
               too
               .
               the
               place
               is
               
                 Ep.
                 ad
                 Ephesios
              
               ;
               He
               is
               exhorting
               the
               Ephesians
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               which
               I
               suppose
               may
               be
               rendred
               
               
                 to
                 fulfill
                 the
                 will
                 of
                 God
              
               ;
               so
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifies
               Apocalyps
               .
               17.
               17.
               and
               adds
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               He
               begins
               to
               exhort
               them
               
                 to
                 concur
                 with
                 the
                 will
                 of
                 God
                 ,
              
               and
               concludes
               his
               Exhortation
               
                 to
                 concur
                 with
                 the
                 will
                 or
                 counsel
                 of
                 the
                 Bishop
              
               ;
               and
               in
               the
               middle
               he
               shews
               the
               ground
               of
               the
               connexion
               of
               these
               two
               together
               ;
               
                 for
                 Christ
              
               ,
               saith
               he
               ,
               
                 who
                 is
                 our
                 inseparable
                 life
                 is
                 the
                 counsel
                 of
                 the
                 Father
                 :
                 and
                 the
                 Bishops
                 who
                 are
                 scattered
                 abroad
                 to
                 the
                 ends
                 of
                 the
                 earth
                 ,
                 are
                 the
                 counsel
                 of
                 Iesus
                 Christ
                 ,
                 i.
                 e.
              
               do
               concur
               with
               the
               will
               of
               Christ
               ;
               
                 therefore
                 follow
                 the
                 counsel
                 of
                 your
                 Bishop
                 ,
                 which
                 also
                 you
                 do
                 .
              
               Every
               thing
               is
               plain
               and
               obvious
               in
               the
               sense
               here
               ,
               and
               very
               coherent
               to
               the
               expressions
               both
               before
               and
               after
               ;
               only
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               must
               be
               left
               out
               as
               plainly
               redundant
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               must
               not
               be
               rendred
               determinati
               ,
               
               but
               rather
               disterminati
               ,
               because
               it
               refers
               to
               a
               place
               here
               ,
               and
               so
               it
               notes
               their
               being
               dispersed
               into
               several
               places
               ,
               and
               separated
               from
               one
               another
               ,
               thereby
               implying
               the
               unity
               of
               their
               faith
               ,
               and
               the
               
                 coagulum
                 fidei
              
               ,
               notwithstanding
               their
               distance
               from
               one
               another
               as
               to
               place
               in
               the
               World
               ,
               which
               in
               Cyprians
               words
               is
               ,
               
                 Ecclesiae
                 universae
                 per
                 totum
                 mundum
                 unitatis
                 vinculo
                 copulatae
                 .
              
               And
               certainly
               a
               stronger
               argument
               then
               this
               could
               not
               have
               been
               given
               for
               the
               Ephesians
               chearfull
               obedience
               to
               their
               Bishop
               (
               which
               is
               the
               thing
               beaims
               at
               )
               then
               the
               universal
               consent
               of
               all
               the
               Bishops
               in
               the
               Christian
               World
               in
               the
               unity
               of
               the
               faith
               of
               Christ
               ;
               so
               that
               as
               Christ
               is
               the
               will
               and
               counsel
               of
               the
               Father
               ,
               because
               of
               that
               Harmony
               and
               consent
               which
               is
               between
               their
               wills
               ;
               so
               the
               Bishops
               are
               the
               will
               and
               counsel
               of
               Christ
               ,
               as
               chearfully
               uniting
               in
               the
               profession
               of
               his
               Faith.
               So
               that
               we
               see
               Ignatius
               himself
               cannot
               give
               a
               doubting
               mind
               satisfaction
               of
               the
               Divine
               institution
               of
               Bishops
               ,
               when
               in
               the
               only
               place
               brought
               to
               that
               purpose
               ,
               his
               sense
               is
               quite
               different
               from
               what
               it
               is
               brought
               for
               .
               So
               that
               the
               Records
               of
               the
               Church
               are
               far
               from
               deciding
               this
               controversie
               as
               to
               the
               certainty
               of
               the
               form
               of
               Government
               instituted
               by
               Christ
               ,
               because
               of
               the
               Ambiguity
               of
               those
               Records
               as
               to
               the
               point
               of
               succession
               to
               the
               Apostles
               ▪
               in
               that
               this
               succession
               might
               be
               only
               of
               a
               different
               degree
               ,
               in
               that
               it
               is
               not
               clear
               and
               convincing
               in
               all
               places
               :
               in
               that
               where
               it
               is
               clearest
               ,
               it
               is
               meant
               of
               a
               succession
               of
               Doctrine
               ,
               and
               not
               of
               persons
               ;
               in
               that
               if
               it
               were
               of
               persons
               ,
               yet
               Presbyters
               are
               said
               to
               succeed
               the
               Apostles
               as
               well
               as
               Bishops
               ,
               by
               the
               same
               persons
               who
               speak
               of
               these
               .
               By
               which
               last
               thing
               we
               have
               likewise
               cleared
               the
               Second
               thing
               propounded
               ,
               to
               shew
               the
               ambiguity
               of
               the
               Testimony
               of
               Antiquity
               ,
               which
               was
               
                 the
                 promiscuous
                 use
                 of
                 the
                 names
                 of
                 Bishop
                 and
                 Presbyters
                 ,
                 after
                 the
                 distinction
                 between
                 their
                 office
                 was
                 brought
                 in
                 by
                 the
                 Church
                 .
              
               For
               we
               have
               made
               it
               appear
               that
               the
               names
               are
               promiscuously
               used
               ,
               when
               that
               succession
               which
               is
               sometimes
               attributed
               to
               Bishops
               ,
               is
               at
               other
               times
               given
               to
               Presbyters
               .
               Other
               instances
               might
               be
               brought
               of
               that
               nature
               ▪
               as
               ,
               first
               ,
               that
               of
               
                 Clemens
                 Romanus
              
               in
               his
               excellent
               Epist●e
               ,
               which
               like
               the
               River
               Alp●eus
               had
               run
               under
               ground
               for
               so
               many
               centuries
               of
               years
               ▪
               but
               hath
               now
               in
               these
               
               last
               times
               of
               the
               world
               appeared
               publikely
               to
               the
               view
               of
               the
               World
               ,
               to
               make
               it
               appear
               how
               true
               that
               is
               which
               he
               saith
               the
               Apostles
               did
               foresee
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 that
                 there
                 would
                 be
                 great
                 contentions
                 about
                 the
                 name
                 of
                 Episcopacy
                 ▪
              
               and
               so
               there
               are
               still
               and
               that
               from
               his
               Epistle
               too
               .
               For
               when
               in
               one
               place
               he
               tells
               us
               
                 that
                 the
                 Apostles
                 ordained
                 their
                 first
                 fruits
                 to
                 be
                 Bishops
                 and
                 Deacons
                 ,
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 of
                 those
                 that
                 should
                 believe
              
               :
               afterwards
               he
               makes
               no
               scruple
               of
               calling
               those
               Bishops
               Presbyters
               in
               several
               places
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               &c.
               and
               speaking
               of
               the
               present
               schism
               at
               Corinth
               ,
               he
               saith
               ,
               
                 it
                 was
                 a
                 most
                 shamefull
                 thing
                 and
                 unworthy
                 of
                 Christians
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 To
                 hear
                 the
                 firm
                 and
                 ancient
                 Church
                 of
              
               Corinth
               ,
               
                 for
                 the
                 sake
                 of
                 one
                 or
                 two
                 persons
                 to
                 raise
                 a
                 sedition
                 against
                 the
                 Presbyters
                 ▪
              
               and
               afterwards
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               
               
                 Only
                 l●t
                 the
                 flock
                 of
                 Christ
                 enjoy
                 its
                 peace
                 with
                 the
                 Presbyters
                 which
                 are
                 set
                 over
                 it
                 .
              
               But
               because
               this
               is
               said
               to
               be
               spoken
               before
               the
               time
               of
               distinction
               between
               Bishops
               and
               Presbyters
               ,
               it
               being
               supposed
               that
               there
               were
               no
               subject
               Presbyters
               then
               (
               although
               no
               reason
               can
               be
               assigned
               why
               the
               Apostles
               should
               ordain
               Bishops
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 of
                 those
                 that
                 should
                 believe
              
               ,
               and
               should
               not
               likewise
               ordain
               Presbyters
               for
               them
               )
               yet
               to
               take
               away
               all
               scruple
               ,
               we
               shall
               go
               farther
               ;
               when
               subject
               Presbyters
               ,
               as
               they
               are
               called
               ,
               are
               acknowledged
               to
               be
               ,
               and
               yet
               Bishops
               are
               call'd
               Presbyters
               then
               too
               ▪
               For
               which
               we
               have
               the
               clear
               testimony
               of
               the
               Martyrs
               of
               the
               Gallican
               Church
               in
               their
               Epistle
               to
               Eleutherius
               Bishop
               of
               Rome
               ,
               who
               call
               Irenaeus
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               when
               as
               Blondell
               observes
               he
               had
               been
               nine
               years
               
               Bishop
               of
               Lyons
               in
               the
               place
               of
               Pothinus
               ;
               neither
               doth
               Blondels
               argument
               lye
               here
               ,
               that
               because
               they
               call
               him
               the
               Presbyter
               
               of
               the
               Church
               ,
               therefore
               he
               was
               no
               Bishop
               ,
               as
               his
               Antagonist
               supposeth
               ;
               but
               he
               freely
               acknowledgeth
               him
               to
               have
               succeeded
               Pothinus
               there
               in
               his
               Bishoprick
               ;
               but
               because
               after
               the
               difference
               arose
               between
               Bishop
               and
               Presbyters
               ,
               yet
               they
               called
               him
               by
               the
               name
               of
               Presbyter
               ,
               it
               seems
               very
               improbable
               that
               when
               they
               were
               commending
               one
               to
               the
               
               Bishop
               of
               another
               Church
               ,
               they
               should
               make
               use
               of
               the
               lowest
               name
               of
               honour
               then
               appropriated
               to
               subject
               Presbyters
               ,
               which
               instead
               of
               commending
               ,
               were
               a
               great
               debasing
               of
               him
               ,
               if
               they
               had
               looked
               on
               a
               superiour
               order
               above
               those
               Presbyters
               ,
               as
               of
               divine
               institution
               ,
               and
               thought
               there
               had
               been
               so
               great
               a
               distance
               between
               a
               Bishop
               and
               subject
               Presbyters
               ,
               as
               we
               are
               made
               to
               believe
               there
               was
               .
               Which
               is
               ,
               as
               if
               the
               Master
               of
               a
               Colledge
               in
               one
               University
               should
               be
               sent
               by
               the
               Fellows
               of
               his
               Society
               to
               the
               Heads
               of
               the
               other
               ,
               and
               should
               in
               his
               Commendatory
               letters
               to
               them
               ,
               be
               styled
               a
               Senior
               Fellow
               of
               that
               House
               ▪
               Would
               not
               any
               one
               that
               read
               this
               ,
               imagine
               that
               there
               was
               no
               difference
               between
               a
               Senior
               Fellow
               and
               a
               Master
               ,
               but
               only
               a
               primacy
               of
               order
               ,
               that
               he
               was
               the
               first
               of
               the
               number
               without
               any
               power
               over
               the
               rest
               ?
               This
               was
               the
               case
               of
               Irenaeus
               :
               he
               is
               supposed
               to
               be
               Bishop
               of
               the
               Church
               of
               Lyons
               ;
               he
               is
               sent
               by
               the
               Church
               of
               Lyons
               on
               a
               Message
               to
               the
               Bishop
               of
               Rome
               ;
               when
               notwithstanding
               his
               being
               Bishop
               they
               call
               him
               
                 Presbyter
                 of
                 that
                 Church
              
               ,
               (
               when
               there
               were
               other
               Presbyters
               who
               were
               not
               Bishops
               ,
               )
               what
               could
               any
               one
               imagine
               by
               the
               reading
               of
               it
               ,
               but
               that
               the
               Bishop
               was
               nothing
               else
               but
               the
               Seniour
               Presbyter
               ,
               or
               one
               that
               had
               a
               primacy
               of
               order
               among
               ,
               but
               no
               divine
               Right
               to
               a
               power
               of
               jurisdiction
               over
               his
               Fellow
               Presbyters
               ?
               More
               instances
               of
               this
               nature
               are
               brought
               there
               by
               that
               learned
               Author
               ,
               which
               the
               Reader
               may
               compare
               with
               the
               answers
               ,
               and
               then
               let
               him
               judge
               whether
               the
               Testimony
               of
               Antiquity
               have
               not
               too
               much
               ambiguity
               in
               it
               to
               decide
               the
               Controversie
               clearly
               on
               either
               side
               .
               But
               that
               which
               seems
               yet
               more
               material
               ,
               is
               ,
               that
               which
               we
               observed
               in
               the
               
                 third
                 place
                 ,
                 that
                 those
                 who
                 acknowledge
                 the
                 superiority
                 of
                 Bishops
                 over
                 Presbyters
                 ,
                 do
                 impute
                 it
                 to
                 an
                 act
                 of
                 the
                 Church
                 ,
                 and
                 not
                 ascribe
                 it
                 to
                 any
                 divine
                 institution
                 .
              
               The
               testimony
               of
               Ierome
               to
               this
               purpose
               is
               well
               known
               ,
               and
               hath
               been
               produced
               already
               ;
               that
               of
               the
               counterfeit
               Ambiose
               ,
               but
               true
               Hilary
               ,
               is
               in
               every
               ones
               mouth
               upon
               this
               Controversie
               ;
               
                 Quia
                 primum
                 Presbyteri
                 Episcopi
              
               
               
                 appellabantur
                 ,
                 ut
                 recedente
                 uno
                 sequensti
                 succederet
                 ;
                 sed
                 quia
                 coeperunt
                 sequentes
                 Presbyteri
                 indigni
                 inveniri
                 ad
                 primatus
                 tenendos
                 ,
                 immutata
                 est
                 ratio
                 ,
                 prospiciente
                 Co●cilio
                 ,
                 ut
                 non
                 ordo
                 ,
                 sed
                 meritum
                 crearet
                 Episcopum
                 multorum
                 Sacerdotum
                 judicio
                 constitutum
                 ,
              
               
               
                 ne
                 indignus
                 temer●
                 Usurparet
                 &
                 esset
                 multis
                 scandalum
                 ▪
              
               Very
               strange
               that
               an
               opinion
               so
               directly
               contrary
               to
               the
               Divine
               right
               of
               Episcop●cy
               should
               be
               published
               by
               a
               Deacon
               of
               the
               Church
               of
               Rome
               ,
               and
               these
               Commentaries
               cited
               by
               Austin
               ,
               with
               applause
               of
               the
               person
               ,
               without
               stigmatizing
               him
               for
               a
               heretick
               with
               Aerius
               ,
               if
               it
               had
               been
               the
               opinion
               of
               the
               Church
               ,
               that
               Bishops
               in
               their
               power
               over
               Presbyters
               did
               succeed
               the
               Apostles
               by
               a
               Divine
               Right
               .
               Nothing
               more
               clear
               ,
               then
               that
               he
               asserts
               all
               the
               difference
               between
               a
               Bishop
               ,
               and
               Presbyters
               to
               arise
               from
               an
               act
               of
               the
               Church
               choosing
               men
               for
               their
               deserts
               ,
               when
               before
               they
               succeeded
               in
               order
               of
               place
               ;
               It
               is
               a
               mistake
               of
               Blundels
               ,
               to
               attribute
               this
               to
               the
               
                 Nicene
                 Council
              
               ;
               doub
               less
               he
               means
               no
               more
               then
               that
               Hierom
               calls
               
                 Concilium
                 Presbyterorum
              
               ,
               or
               which
               he
               himself
               means
               by
               
                 judicium
                 Sacerdotum
              
               .
               The
               testimony
               of
               Austin
               hath
               been
               already
               mentioned
               .
               
                 Secundum
                 honorum
                 vocabula
                 quae
                 jam
                 Ecclesiae
                 usus
                 obtinuit
                 ,
                 Episcopatus
                 Presbyterio
                 major
                 est
                 .
              
               Thereby
               implying
               it
               was
               not
               so
               alwayes
               :
               else
               to
               what
               purpose
               serves
               that
               
                 jam
                 obtinuit
              
               ,
               and
               that
               the
               original
               of
               the
               difference
               was
               from
               the
               Church
               ?
               But
               more
               express
               and
               full
               is
               Isidore
               himself
               the
               
               Bishop
               of
               Sevill
               in
               Spain
               speaking
               of
               Presbyters
               .
               
                 His
                 sicut
                 Episcopis
                 dispensatio
                 mysteriorum
                 Dei
                 commissa
                 est
                 ;
                 praesunt
                 eni●
                 Ecclesiis
                 Christi
                 ,
                 &
                 in
                 confectione
                 corporis
                 &
                 sanguinis
                 consortes
                 cum
                 Episcopis
                 sunt
                 ;
                 similiter
                 &
                 in
                 doctrina
                 populi
                 &
                 in
                 Officio
                 praedicandi
                 ,
                 sed
                 sola
                 propter
                 auctoritatem
                 summo
                 sacerdoti
                 Clericorum
                 Ordinatio
                 reservata
                 est
                 ,
                 ne
                 à
                 multis
                 Ecclesiae
                 Disciplina
                 vindicatae
                 ,
                 concordiam
                 solueret
                 ,
                 scandala
                 generaret
                 .
              
               What
               could
               be
               spoken
               more
               to
               our
               purpose
               then
               this
               is
               ?
               he
               asserts
               the
               identity
               of
               power
               as
               well
               as
               name
               ,
               in
               both
               Bishops
               and
               Presbyters
               in
               governing
               the
               Church
               ,
               in
               celebrating
               the
               Eucharist
               ,
               in
               the
               Office
               of
               preaching
               to
               the
               people
               ,
               onely
               for
               the
               greater
               Honour
               of
               the
               Bishop
               ,
               and
               for
               preventing
               Schisms
               in
               the
               Church
               ,
               the
               power
               of
               Ordination
               was
               reserved
               to
               the
               Bishop
               ;
               by
               those
               words
               
                 propter
                 Auctoritatem
              
               ,
               he
               cannot
               possibly
               mean
               the
               Authority
               of
               a
               Divine
               Command
               ,
               for
               that
               his
               following
               words
               contradict
               ,
               that
               it
               was
               to
               prevent
               Schisms
               and
               Scandals
               ,
               and
               after
               produceth
               the
               whole
               place
               of
               Ierome
               to
               that
               purpose
               .
               Agreeable
               to
               this
               ,
               is
               the
               judgment
               of
               the
               second
               Council
               of
               Sevil
               
               in
               Spain
               ,
               upon
               the
               occasion
               of
               the
               irregular
               proceeding
               of
               some
               
               Presbyters
               ordained
               by
               Agapius
               Bishop
               of
               Corduba
               .
               Their
               words
               are
               these
               :
               
                 Nam
                 quamvis
                 cum
                 Episcopis
                 plurima
                 illis
                 Ministeriorum
                 communis
                 sit
                 dispensatio
                 ,
                 quaedam
                 novellis
                 &
                 Ecclesiasticis
                 regulis
                 sibi
                 prohibita
                 noverint
                 ,
                 sicut
                 Presbyterororum
                 &
                 Diaconorum
                 &
                 Virginum
                 consecratio
                 ▪
              
               &c.
               
               
                 Haec
                 enim
                 omnia
                 illicita
                 esse
                 Presbyteris
                 ,
                 quia
                 Pontificatus
                 apicem
                 non
                 habent
                 ,
                 quem
                 solis
                 deberi
                 Episcopis
                 authoritate
                 Canonum
                 praecipitur
                 :
                 ut
                 per
                 hoc
                 &
                 discretio
                 graduum
                 ,
                 &
                 dignitatis
                 fastigium
                 summi
                 Pontificis
                 demonstretur
                 .
              
               How
               much
               are
               we
               beholding
               to
               the
               ingenuity
               of
               a
               
                 Spanish
                 Council
              
               ,
               that
               doth
               so
               plainly
               disavow
               the
               pretence
               of
               any
               divine
               right
               to
               the
               Episcopacy
               by
               them
               so
               strenuously
               asserted
               ?
               All
               the
               right
               they
               plead
               for
               ,
               is
               from
               the
               
                 novellae
                 &
                 Ecclesiasticae
                 regula
              
               ,
               which
               import
               quite
               another
               thing
               from
               Divine
               institution
               ;
               and
               he
               that
               hath
               not
               learnt
               to
               distinguish
               between
               the
               authority
               of
               the
               Canons
               of
               the
               Church
               ,
               and
               that
               of
               the
               Scriptures
               ,
               will
               hardly
               ever
               understand
               the
               matter
               under
               debate
               with
               us
               :
               and
               certainly
               it
               is
               another
               thing
               to
               preserve
               the
               honour
               of
               the
               different
               Degrees
               of
               the
               Clergy
               ,
               but
               especially
               of
               the
               chief
               among
               them
               ,
               viz.
               the
               Bishop
               ,
               than
               to
               observe
               a
               thing
               meerly
               out
               of
               Obedience
               to
               the
               command
               of
               Christ
               ;
               and
               upon
               the
               account
               of
               Divine
               institution
               .
               That
               which
               is
               rejoyned
               in
               answer
               to
               these
               Testimonies
               ,
               as
               far
               as
               I
               can
               learn
               ,
               is
               onely
               this
               ,
               
                 that
                 the
                 Council
                 and
              
               Isidore
               followed
               Jerome
               ,
               
                 and
                 so
                 all
                 make
                 up
                 but
                 one
                 single
                 Testimony
                 .
              
               But
               might
               it
               not
               as
               well
               be
               said
               ,
               that
               all
               that
               are
               for
               Episcopacy
               did
               follow
               Ignatius
               or
               Epiphanius
               ,
               and
               so
               all
               those
               did
               make
               up
               but
               one
               single
               Testimony
               on
               the
               other
               side
               ?
               Ye●
               I
               do
               as
               yet
               despair
               of
               finding
               any
               one
               single
               Testimony
               in
               all
               Antiquity
               ,
               which
               doth
               in
               plain
               terms
               assert
               Episcopacy
               ,
               as
               it
               was
               setled
               by
               the
               practice
               of
               the
               Primitive
               Church
               in
               the
               ages
               following
               the
               Apostles
               ,
               to
               be
               of
               an
               unalterable
               Divine
               right
               .
               Some
               expressions
               I
               grant
               in
               some
               of
               them
               seem
               to
               extoll
               Episcopacy
               very
               high
               ;
               but
               then
               it
               is
               in
               Order
               to
               the
               Peace
               and
               Unity
               of
               the
               Church
               ,
               and
               in
               that
               Sense
               they
               may
               sometimes
               be
               admitted
               to
               call
               it
               Divine
               and
               Apostolical
               ,
               not
               in
               regard
               of
               its
               institution
               ,
               but
               of
               its
               end
               ,
               in
               that
               it
               did
               in
               their
               Opinion
               tend
               as
               much
               to
               preserve
               the
               Unity
               of
               the
               Church
               ,
               as
               the
               Apostles
               Power
               did
               over
               the
               
               Churches
               while
               they
               were
               living
               .
               If
               any
               shall
               meet
               with
               expressions
               seeming
               to
               carry
               the
               Fountain
               of
               Episcopal
               power
               higher
               ,
               let
               them
               remember
               to
               distinguish
               between
               the
               power
               it self
               ,
               and
               the
               restrained
               Exercise
               of
               that
               power
               ;
               the
               former
               was
               from
               the
               Apostles
               ,
               but
               common
               to
               all
               Dispensers
               of
               the
               Word
               ;
               the
               latter
               was
               appropriated
               to
               some
               ,
               but
               by
               an
               Act
               of
               the
               Church
               ,
               whereby
               an
               eminency
               of
               power
               was
               attributed
               to
               one
               ,
               for
               the
               safety
               of
               the
               whole
               .
               And
               withall
               let
               them
               consider
               ,
               that
               every
               Hyperbolical
               expression
               of
               a
               Father
               will
               not
               bear
               the
               weight
               of
               an
               Argument
               :
               and
               how
               common
               it
               was
               to
               call
               things
               Divine
               ,
               which
               were
               conceived
               to
               be
               of
               excellent
               use
               ,
               or
               did
               come
               from
               persons
               in
               authority
               in
               the
               Church
               .
               One
               would
               think
               that
               should
               meet
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               
               Acts
               of
               the
               Council
               of
               Chalcedon
               ,
               it
               could
               be
               rendred
               by
               nothing
               short
               of
               the
               Scriptures
               :
               whereas
               they
               mean
               no
               more
               by
               it
               ,
               but
               onely
               the
               Emperours
               Letters
               to
               the
               Council
               .
               It
               hath
               been
               already
               observed
               how
               ready
               they
               were
               to
               call
               any
               custome
               of
               the
               Church
               before
               their
               times
               an
               Apostolical
               Tradition
               .
               And
               as
               the
               Heathens
               when
               they
               had
               any
               thing
               which
               they
               knew
               not
               whence
               it
               came
               ,
               they
               usually
               called
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               though
               it
               came
               immediately
               from
               Heaven
               ;
               So
               the
               Fathers
               when
               Traditions
               were
               convey'd
               to
               them
               without
               the
               names
               of
               the
               Authors
               ,
               they
               conclude
               they
               could
               have
               no
               other
               Fountain
               but
               the
               Apostles
               .
               And
               thus
               we
               see
               ,
               many
               Traditions
               in
               several
               Churches
               directly
               contrary
               to
               one
               another
               ,
               were
               looked
               on
               as
               Apostolical
               ,
               onely
               from
               the
               prevalency
               of
               this
               perswasion
               ,
               that
               whatever
               they
               derived
               from
               their
               Fathers
               ,
               was
               of
               that
               nature
               .
               But
               then
               for
               that
               answer
               to
               the
               Council
               ,
               and
               Isidore
               ,
               and
               Ierome
               ,
               that
               they
               make
               but
               one
               testimony
               :
               I
               say
               ,
               that
               although
               the
               words
               be
               of
               the
               same
               Sense
               ,
               yet
               they
               have
               the
               nature
               of
               a
               different
               testimony
               ,
               upon
               these
               accounts
               .
               First
               as
               produced
               by
               persons
               of
               different
               condition
               in
               the
               Church
               ;
               some
               think
               they
               are
               even
               with
               Ierome
               ,
               when
               they
               tell
               us
               what
               a
               pique
               there
               was
               between
               him
               and
               Iohn
               Bishop
               of
               Ierusalem
               ;
               and
               ,
               that
               he
               might
               have
               the
               better
               advantage
               of
               his
               adversary
               ,
               when
               he
               could
               not
               raise
               himself
               up
               to
               the
               Honour
               of
               Episcopacy
               ,
               he
               would
               bring
               that
               down
               to
               the
               State
               of
               Presbytery
               ;
               but
               as
               such
               entertain
               too
               unworthy
               thoughts
               of
               one
               of
               those
               Fathers
               ,
               
               whom
               they
               profess
               themselves
               admirers
               of
               ;
               so
               this
               prejudice
               cannot
               possibly
               lie
               against
               Isidore
               ,
               or
               the
               Council
               :
               For
               the
               first
               was
               himself
               a
               Bishop
               of
               no
               mean
               account
               in
               the
               Church
               of
               God
               ;
               and
               the
               Council
               was
               composed
               of
               such
               ;
               it
               could
               be
               no
               biass
               then
               of
               that
               nature
               could
               draw
               them
               to
               this
               Opinion
               :
               and
               no
               doubt
               they
               would
               have
               been
               as
               forward
               to
               maintain
               their
               own
               authority
               in
               the
               Church
               ,
               as
               the
               Truth
               and
               Conscience
               would
               give
               them
               leave
               .
               Therefore
               on
               this
               account
               one
               Testimony
               of
               a
               single
               Bishop
               ,
               much
               more
               of
               a
               whole
               Council
               of
               them
               ,
               against
               their
               acting
               by
               Divine
               Authority
               in
               the
               Church
               ,
               is
               of
               more
               validity
               then
               ten
               for
               it
               ;
               in
               as
               much
               as
               it
               cannot
               but
               be
               in
               Reason
               supposed
               that
               none
               will
               speak
               any
               thing
               against
               the
               authority
               they
               are
               in
               ,
               or
               what
               may
               tend
               in
               the
               least
               to
               diminish
               it
               ,
               but
               such
               as
               make
               more
               Conscience
               of
               the
               Truth
               ,
               then
               of
               their
               own
               Credit
               and
               Esteem
               in
               the
               World.
               Secondly
               ,
               in
               that
               it
               was
               done
               in
               different
               ages
               of
               the
               Church
               :
               Ierome
               flourished
               about
               380.
               
               Isidore
               succeeded
               Leander
               in
               Sevill
               ,
               600.
               
               The
               Council
               sat
               ,
               619.
               
               The
               Council
               of
               Aquen
               which
               tanscribes
               Isidore
               ,
               and
               owns
               his
               Doctrine
               ,
               816.
               
               So
               that
               certainly
               supposing
               the
               words
               of
               all
               to
               be
               the
               same
               ,
               yet
               the
               Testimony
               is
               of
               greater
               force
               ,
               as
               it
               was
               owned
               in
               several
               Ages
               of
               the
               Church
               ,
               by
               whole
               Councils
               ,
               without
               any
               the
               least
               controul
               that
               we
               read
               of
               .
               And
               if
               this
               then
               must
               not
               be
               looked
               on
               as
               the
               Sense
               of
               the
               Church
               at
               that
               time
               ,
               I
               know
               not
               how
               we
               can
               come
               to
               understand
               it
               :
               if
               what
               is
               positively
               maintained
               by
               different
               persons
               in
               different
               ages
               of
               the
               Church
               ,
               and
               in
               different
               places
               without
               any
               opposing
               it
               by
               Writers
               of
               those
               ages
               ,
               or
               condemning
               it
               by
               Councils
               ,
               may
               not
               be
               conceived
               to
               be
               the
               Sense
               of
               the
               Church
               at
               that
               time
               .
               So
               that
               laying
               all
               these
               things
               together
               ,
               we
               may
               have
               enough
               to
               conclude
               the
               Ambiguity
               at
               least
               ,
               and
               thereby
               incompetency
               of
               the
               Testimony
               of
               Antiquity
               for
               finding
               out
               the
               certain
               form
               which
               the
               Apostles
               observed
               in
               planting
               Churches
               .
            
             
               We
               proceed
               to
               the
               third
               thing
               to
               shew
               the
               incompetency
               
               of
               Antiquity
               for
               deciding
               this
               Controversie
               ,
               which
               will
               be
               from
               the
               Partiality
               of
               the
               Testimony
               brought
               from
               thence
               .
               Two
               things
               will
               sufficiently
               manifest
               the
               Partiality
               of
               the
               judgment
               of
               Antiquity
               in
               this
               Case
               .
               First
               their
               apparent
               
               judging
               of
               the
               practice
               of
               the
               first
               Primitive
               Church
               ,
               according
               to
               the
               Customes
               of
               their
               own
               .
               Secondly
               ,
               their
               stiffe
               and
               pertinacious
               adhering
               to
               private
               traditions
               contrary
               to
               one
               another
               ,
               and
               both
               sides
               maintaining
               theirs
               as
               Apostolical
               .
               First
               ,
               
                 judging
                 the
                 practice
                 of
                 the
                 Apostles
                 by
                 that
                 of
                 their
                 own
                 times
              
               ;
               as
               is
               evident
               by
               Theodoret
               ,
               and
               the
               rest
               of
               the
               Greek
               Commentators
               ,
               assigning
               that
               as
               the
               Reason
               why
               the
               Presbyters
               spoken
               of
               in
               the
               Epistles
               to
               Timothy
               and
               Titus
               ,
               were
               not
               Bishops
               in
               the
               Sense
               of
               their
               age
               ,
               because
               there
               could
               be
               but
               one
               Bishop
               in
               a
               City
               ,
               whereas
               there
               are
               more
               expressed
               in
               those
               places
               ,
               as
               being
               in
               the
               several
               Cities
               :
               whereas
               this
               is
               denyed
               of
               Apostolical
               times
               by
               the
               late
               pleaders
               for
               Episcopacy
               ;
               and
               it
               is
               said
               of
               them
               ,
               that
               they
               spoke
               according
               to
               the
               custome
               of
               their
               own
               time
               .
               And
               it
               is
               now
               thought
               there
               were
               two
               Bishops
               in
               Apostolical
               times
               in
               several
               Cities
               :
               the
               one
               the
               head
               of
               the
               Jewish
               Coetus
               ,
               and
               the
               other
               of
               the
               Gentile
               .
               I
               enter
               not
               the
               Dispute
               again
               here
               ,
               whether
               it
               were
               so
               or
               no
               ,
               onely
               I
               hence
               manifest
               ,
               how
               farr
               those
               persons
               themselves
               who
               plead
               for
               the
               judgement
               of
               the
               Fathers
               as
               deciding
               this
               Controversie
               ,
               are
               from
               thinking
               them
               impartial
               Judges
               ,
               when
               as
               to
               the
               grounds
               of
               their
               Sentence
               they
               are
               confessed
               to
               speak
               onely
               of
               the
               practice
               of
               their
               own
               time
               .
               Who
               can
               imagine
               any
               force
               in
               Chrysostomes
               argument
               ,
               
                 That
                 the
                 Presbyters
                 who
                 laid
                 hands
                 on
              
               Timothy
               
                 must
                 needs
                 be
                 Bishops
                 ,
                 because
                 none
                 do
                 Ordain
                 in
                 the
                 Church
                 ,
                 but
                 Bishops
                 ,
              
               unless
               he
               makes
               this
               the
               medium
               of
               his
               argument
               .
               That
               whatever
               was
               the
               practice
               of
               the
               Church
               in
               his
               dayes
               ,
               was
               so
               in
               Apostolical
               times
               .
               There
               is
               ,
               I
               know
               not
               what
               strange
               influence
               in
               a
               received
               custome
               ,
               if
               generally
               embraced
               ,
               that
               doth
               possess
               men
               with
               a
               ●ancy
               ,
               it
               was
               never
               otherwise
               then
               it
               is
               with
               them
               ;
               nay
               ▪
               when
               they
               imagine
               the
               necessity
               of
               such
               a
               custome
               at
               present
               in
               the
               Church
               ,
               they
               presently
               think
               it
               could
               never
               be
               otherwise
               then
               it
               is
               .
               But
               of
               this
               I
               have
               spoken
               somewhat
               already
               .
               Secondly
               ,
               that
               which
               makes
               it
               appear
               how
               partial
               the
               judgement
               of
               Antiquity
               is
               ,
               
                 in
                 adhering
                 to
                 their
                 particular
                 Traditions
                 ,
                 and
                 calling
                 them
                 Apostolical
                 ,
                 though
                 contrary
                 to
                 one
                 another
                 .
              
               How
               can
               we
               then
               fix
               upon
               the
               Testimony
               of
               Antiquity
               as
               any
               thing
               certain
               or
               impartial
               in
               this
               Case
               ?
               when
               it
               hath
               been
               found
               so
               
               evidently
               partial
               in
               a
               Case
               of
               less
               concernment
               then
               this
               is
               .
               A
               witness
               that
               hath
               once
               betrayed
               his
               faithfulness
               in
               the
               open
               Court
               ,
               will
               hardly
               have
               his
               Evidence
               taken
               in
               a
               Case
               of
               moment
               ,
               especially
               when
               the
               Cause
               must
               stand
               or
               fall
               according
               to
               his
               single
               Testimony
               .
               For
               my
               part
               ,
               I
               see
               not
               how
               any
               man
               that
               would
               see
               Reason
               for
               what
               he
               doth
               ,
               can
               adhere
               to
               the
               Church
               for
               an
               unquestionable
               Tradition
               received
               from
               the
               Apostles
               ;
               when
               in
               the
               case
               of
               keeping
               Easter
               ,
               whether
               with
               the
               Jewes
               on
               the
               fourteenth
               Moon
               ,
               or
               only
               on
               the
               Lords
               day
               ,
               there
               was
               so
               much
               unreasonable
               heat
               shewed
               on
               both
               sides
               ,
               and
               such
               confidence
               ,
               that
               on
               either
               side
               their
               Tradition
               was
               Apostolical
               .
               The
               Story
               of
               which
               is
               related
               by
               Eusebius
               ,
               and
               Socrates
               ,
               and
               many
               others
               .
               They
               had
               herein
               all
               the
               advantages
               
               imaginable
               in
               order
               to
               the
               knowing
               the
               certainty
               of
               the
               thing
               then
               in
               question
               among
               them
               .
               As
               their
               nearness
               to
               Apostolical
               times
               ,
               being
               but
               one
               remove
               from
               them
               :
               yea
               the
               persons
               contending
               pleaded
               personal
               acquaintance
               with
               some
               of
               the
               Apostles
               themselves
               ,
               as
               Polycarp
               with
               Iohn
               ,
               and
               Anicetus
               of
               Rome
               ,
               that
               he
               had
               his
               Tradition
               from
               Saint
               Peter
               ;
               and
               yet
               so
               great
               were
               the
               heats
               ,
               so
               irreconcilable
               the
               Controversie
               ,
               that
               they
               proceeded
               to
               dart
               the
               Thunderbolt
               of
               excommunication
               in
               one
               anothers
               faces
               ;
               as
               Victor
               with
               more
               zeal
               then
               piery
               ,
               threw
               presently
               the
               Asiatick
               Churches
               all
               out
               of
               Communion
               ,
               onely
               for
               differing
               as
               to
               this
               Tradition
               .
               The
               small
               coals
               of
               this
               fire
               kindled
               a
               whole
               Aetna
               of
               contention
               in
               the
               Christian
               world
               ,
               the
               smoak
               and
               ashes
               ,
               nay
               the
               flames
               of
               which
               ,
               by
               the
               help
               of
               
                 the
                 Prince
                 of
                 the
                 Aire
              
               were
               blown
               over
               into
               the
               bosome
               of
               the
               then
               almost
               Infant
               Northern
               Churches
               of
               Brittain
               ,
               where
               a
               solemn
               dispute
               was
               caused
               upon
               this
               quarrel
               between
               Colmannus
               on
               one
               side
               ,
               and
               Wilfride
               on
               the
               other
               .
               The
               like
               contest
               was
               upon
               this
               Occasion
               between
               Augustine
               the
               Monk
               ,
               and
               the
               
                 Brittish
                 Bishops
              
               .
               The
               Observation
               of
               this
               strange
               combustion
               in
               the
               Primitive
               Church
               upon
               the
               account
               of
               so
               vain
               ,
               frivolous
               ,
               unnecessary
               a
               thing
               as
               this
               was
               ,
               drew
               this
               note
               from
               a
               Learned
               and
               Judicious
               Man
               ,
               formerly
               quoted
               ,
               in
               his
               
                 Tract
                 of
                 Schism
                 ;
                 By
                 this
                 we
                 may
                 plainly
                 see
                 the
                 danger
                 of
                 our
                 appeal
                 to
                 Antiquity
                 ,
                 for
                 resolution
                 in
                 controverted
                 points
                 of
                 Faith.
                 O
                 how
                 small
                 relief
                 are
                 we
                 to
                 expect
                 from
                 thence
                 !
                 For
                 if
              
               
               
                 the
                 discretion
                 of
                 the
                 chiefest
                 Guides
                 and
                 Directors
                 of
                 the
                 Church
                 did
                 in
                 a
                 point
                 so
                 trivial
                 ,
                 so
                 inconsiderable
                 ,
                 so
                 mainly
                 fail
                 them
                 ,
                 as
                 not
                 to
                 see
                 the
                 Truth
                 in
                 a
                 Subject
                 ,
                 wherein
                 it
                 is
                 the
                 greater
                 marvel
                 how
                 they
                 could
                 avoid
                 the
                 fight
                 of
                 it
                 ;
                 Can
                 we
                 ,
                 without
                 the
                 imputation
                 of
                 great
                 grossness
                 and
                 folly
                 ,
                 think
                 so
                 poor-spirited
                 persons
                 ,
                 competent
                 Iudges
                 of
                 the
                 questions
                 now
                 on
                 foot
                 betwixt
                 the
                 Churches
                 ?
              
               Thus
               that
               person
               ,
               as
               able
               to
               make
               the
               best
               improvement
               of
               the
               Fathers
               as
               any
               of
               those
               who
               profess
               themselves
               the
               most
               superstitious
               admirers
               of
               Antiquity
               .
               But
               if
               we
               must
               stand
               to
               the
               judgement
               of
               the
               Fathers
               ,
               let
               us
               stand
               to
               it
               in
               this
               ,
               that
               no
               Tradition
               is
               any
               further
               to
               be
               imbraced
               ,
               then
               as
               it
               is
               founded
               on
               the
               Word
               of
               GOD.
               For
               which
               purpose
               those
               words
               of
               Cyprian
               are
               very
               
               observable
               ;
               
                 In
                 compendio
                 est
                 autem
                 apud
                 religios
                 as
                 &
                 simplices
                 mentes
                 ,
                 &
                 errorem
                 deponere
                 ,
                 &
                 invenire
                 atque
                 eruere
                 veritatem
                 :
                 Nam
                 si
                 ad
                 Divinae
                 Traditionis
                 caput
                 &
                 Originem
                 revertamur
                 ,
                 cessat
                 error
                 humanus
                 .
              
               He
               asserts
               it
               an
               easie
               matter
               ,
               for
               truly
               religious
               and
               plain-hearted
               men
               to
               lay
               aside
               their
               Errour
               ,
               and
               to
               find
               out
               the
               Truth
               ,
               which
               is
               by
               returning
               to
               the
               head
               and
               spring
               of
               Divine
               Tradition
               ,
               viz.
               the
               Scriptures
               ;
               Which
               he
               expresseth
               further
               ,
               with
               an
               elegant
               similitude
               :
               
                 Si
                 Canalis
                 aquam
                 ducens
                 ,
                 qui
                 copiose
                 prius
                 &
                 largiter
                 profluebat
                 ,
                 subito
                 deficiat
                 ,
                 nonne
                 ad
                 fontem
                 pergitur
                 ut
                 illic
              
               
               
                 defectionis
                 ratio
                 noscatur
                 ,
                 utrumne
                 arescentibus
                 venis
                 ,
                 in
                 capite
                 unda
                 siccaverit
                 ;
                 an
                 verò
                 integra
                 deinde
                 &
                 plena
                 procurrens
                 ,
                 in
                 medio
                 itinere
                 destiterit
                 ?
                 ut
                 si
                 vitio
                 interrupti
                 aut
                 bibuli
                 canalis
                 effectum
                 est
                 ,
                 quò
                 minus
                 aqua
                 continua
                 perseveranter
                 &
                 jugiter
                 flueret
                 ,
                 refecto
                 &
                 confirmato
                 canali
                 ad
                 usum
                 atque
                 ad
                 potum
                 civitatis
                 aqua
                 collecta
                 eadem
                 ubertate
                 atque
                 integritate
                 repraesentaretur
                 ,
                 qua
                 de
                 fonte
                 proficiscitur
                 .
                 Quod
                 &
                 nunc
                 facere
                 oportet
                 Dei
                 sacerdotes
                 praecepta
                 divina
                 servantes
                 ,
                 ut
                 si
                 in
                 aliquo
                 mutaverit
                 (
                 l.
                 nutaverit
                 )
                 &
                 vacillaverit
                 veritas
                 ,
                 ad
                 originem
                 Dominicam
                 ,
                 &
                 Evangelicam
                 ▪
                 &
                 Apostolicam
                 Traditionem
                 revertamur
                 ,
                 &
                 inde
                 surgat
                 actus
                 nostri
                 ratio
                 ,
                 unde
                 &
                 ordo
                 &
                 origo
                 surrexit
                 .
              
               His
               meaning
               is
               ;
               That
               as
               when
               a
               channel
               suddenly
               fails
               ,
               we
               presently
               inquire
               where
               and
               how
               the
               breach
               was
               made
               ,
               and
               look
               to
               the
               Spring
               and
               Fountain
               ,
               to
               see
               the
               waters
               be
               fully
               conveyed
               from
               thence
               ,
               as
               formerly
               :
               so
               upon
               any
               failure
               in
               the
               Tradition
               of
               the
               Church
               ,
               our
               onely
               recourse
               must
               be
               to
               
               the
               true
               Fountain
               of
               Tradition
               the
               Word
               of
               God
               ,
               and
               ground
               the
               Reason
               of
               our
               Actions
               upon
               that
               which
               was
               the
               Foundation
               of
               our
               profession
               .
               And
               when
               Stephen
               the
               Bishop
               of
               Rome
               would
               tedder
               him
               to
               tradition
               ,
               Cyprian
               keeps
               his
               liberty
               by
               this
               close
               question
               ,
               
                 Unde
                 illa
                 Traditio
                 ●
                 utrumne
                 de
                 Dominica
                 &
                 Evangelica
                 auctoritate
                 descendens
                 ,
                 an
                 de
                 Apostolorum
                 mandatis
                 atque
                 Epistolis
                 veniens
                 ,
                 —
                 Si
                 ergo
                 aut
                 Evangelio
                 praecipitur
                 ,
                 aut
                 in
                 Apostolorum
                 Epistolis
                 ,
                 aut
                 Actibus
                 continetur
                 —
                 observetur
                 Divina
                 haec
                 &
                 Sancta
                 traditio
                 .
              
               We
               see
               this
               good
               man
               would
               not
               baulk
               his
               way
               on
               foot
               for
               the
               great
               bugbear
               of
               Tradition
               ,
               unless
               it
               did
               bear
               the
               Character
               of
               a
               Divine
               Truth
               in
               it
               ,
               and
               could
               produce
               the
               credentials
               of
               Scripture
               to
               testifie
               its
               authority
               to
               him
               .
               To
               the
               same
               purpose
               that
               stout
               Bishop
               of
               
                 Cappadocia
                 ,
                 Firmilian
              
               ,
               whose
               unhappiness
               with
               Cyprians
               ,
               was
               onely
               that
               of
               Iobs
               Friends
               ,
               that
               they
               excellently
               managed
               a
               bad
               Cause
               ,
               and
               with
               far
               more
               of
               the
               Spirit
               of
               Christianity
               ,
               then
               
                 Stephen
                 did
              
               ,
               who
               was
               to
               be
               justified
               in
               nothing
               but
               the
               Truth
               he
               defended
               .
               
                 Eos
                 autem
              
               ,
               saith
               Firmilian
               ,
               
               
                 qui
                 Roma
                 sunt
                 ,
                 non
                 ea
                 in
                 omnibus
                 observare
                 quae
                 sint
                 ab
                 origine
                 tradita
                 ,
                 &
                 frustra
                 Apostolorum
                 auctoritatem
                 pr●tendere
                 ,
              
               which
               he
               there
               makes
               out
               at
               large
               ,
               viz.
               That
               the
               Church
               of
               Rome
               had
               gathered
               corruption
               betimes
               ,
               which
               after
               broke
               out
               into
               an
               Impostume
               in
               the
               head
               of
               it
               .
               Where
               then
               must
               we
               find
               the
               certain
               way
               of
               resolving
               the
               Controversie
               we
               are
               upon
               ?
               The
               Scriptures
               determine
               it
               not
               ,
               the
               Fathers
               tell
               us
               there
               is
               no
               believing
               tradition
               any
               further
               then
               it
               is
               founded
               in
               Scripture
               ;
               thus
               are
               we
               sent
               back
               from
               one
               to
               the
               other
               ,
               till
               at
               last
               we
               conclude
               there
               is
               no
               certain
               way
               at
               all
               left
               to
               find
               out
               a
               decision
               of
               it
               .
               Not
               that
               we
               are
               left
               at
               such
               uncertainties
               as
               to
               matters
               of
               Faith
               (
               I
               would
               not
               be
               so
               mistaken
               )
               We
               have
               Archimedes
               his
               Postulatum
               granted
               us
               for
               that
               ,
               a
               place
               to
               fix
               our
               Faith
               on
               ,
               though
               the
               World
               be
               moved
               out
               of
               its
               place
               ,
               I
               mean
               the
               undoubted
               Word
               of
               God
               :
               but
               as
               to
               matters
               of
               Fact
               not
               clearly
               revealed
               in
               Scripture
               ,
               no
               certainty
               can
               be
               had
               of
               them
               ,
               from
               the
               hovering
               light
               of
               unconstant
               Tradition
               .
               Neither
               is
               it
               onely
               unconstant
               ,
               but
               in
               many
               things
               Repugnant
               to
               its
               self
               ,
               which
               was
               the
               last
               Consideration
               to
               be
               spoke
               to
               ,
               in
               reference
               to
               the
               shewing
               the
               incompetency
               of
               Antiquity
               for
               deciding
               our
               Controversie
               .
               Well
               
               then
               ,
               suppose
               we
               our selves
               now
               waiting
               for
               the
               final
               Verdict
               of
               Church-Tradition
               to
               determine
               our
               present
               cause
               ;
               If
               the
               Iury
               cannot
               agree
               ,
               we
               are
               as
               far
               from
               satisfaction
               as
               ever
               ;
               and
               this
               is
               certainly
               the
               Case
               we
               are
               now
               in
               .
               The
               main
               difficulty
               lyes
               in
               the
               immediate
               succession
               to
               the
               Apostles
               :
               if
               that
               were
               but
               once
               cleared
               ,
               we
               might
               bear
               with
               interruptions
               afterwards
               :
               but
               the
               main
               seat
               of
               the
               controversie
               lies
               there
               ,
               whether
               the
               Apostles
               upon
               their
               withdrawing
               from
               the
               Government
               of
               Churches
               did
               substitute
               single
               persons
               to
               succeed
               them
               or
               no
               :
               so
               that
               u●less
               that
               be
               cleared
               ,
               the
               very
               Deed
               of
               Gift
               is
               questioned
               :
               and
               if
               that
               could
               be
               made
               appear
               ,
               all
               other
               things
               would
               speedily
               follow
               .
               Yes
               ,
               
                 say
                 some
              
               ,
               that
               is
               clear
               :
               For
               at
               
                 Ierusalem
                 ,
                 Antioch
              
               ,
               and
               Rome
               ,
               it
               is
               evident
               that
               single
               persons
               were
               entrusted
               with
               the
               Government
               of
               Churches
               .
            
             
               In
               Ierusalem
               ,
               say
               they
               ,
               Iames
               the
               brother
               of
               our
               LORD
               ,
               was
               made
               Bishop
               by
               the
               Apostles
               :
               But
               whence
               doth
               that
               
               appear
               ?
               It
               is
               said
               from
               Hegesippus
               in
               Eusebius
               .
               But
               what
               if
               he
               say
               no
               such
               thing
               ?
               his
               words
               are
               these
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               is
               there
               interpreted
               ,
               
                 Ecclesiae
                 administrationem
                 una
                 cum
                 caeteris
                 Apostolis
                 suscepit
                 .
              
               And
               no
               more
               is
               thereby
               meant
               ,
               but
               that
               this
               Iames
               who
               is
               by
               the
               Antients
               conceived
               to
               be
               onely
               a
               Disciple
               before
               ,
               is
               now
               taken
               into
               a
               higher
               charge
               ;
               and
               invested
               in
               a
               power
               of
               governing
               the
               Church
               as
               the
               Apostles
               were
               .
               His
               power
               ,
               it
               is
               plain
               ,
               was
               of
               the
               same
               nature
               ,
               with
               that
               of
               the
               Apostles
               themselves
               :
               And
               who
               will
               go
               about
               to
               degrade
               them
               so
               much
               as
               to
               reduce
               them
               to
               the
               Office
               of
               Ordinary
               Bishops
               ?
               Iames
               in
               probability
               did
               exercise
               his
               Apostleship
               the
               most
               at
               Ierusalem
               ,
               where
               by
               the
               Scriptures
               we
               find
               him
               Resident
               ,
               and
               from
               hence
               the
               Church
               afterwards
               ,
               because
               of
               his
               not
               travelling
               abroad
               as
               the
               other
               Apostles
               did
               ,
               according
               to
               the
               Language
               of
               their
               own
               times
               ,
               they
               fixed
               the
               Title
               of
               Bishop
               upon
               him
               .
               But
               greater
               difference
               we
               shall
               find
               in
               those
               who
               are
               pleaded
               to
               be
               successours
               of
               the
               Apostles
               .
               At
               Antioch
               some
               ,
               as
               Origen
               and
               Eusebius
               ,
               make
               Ignatius
               to
               succeed
               
                 Peter
                 .
                 Ierome
              
               makes
               him
               the
               third
               Bishop
               ,
               and
               placeth
               Evodius
               before
               him
               .
               Others
               therefore
               to
               solve
               that
               ,
               make
               them
               cotemporary
               Bishops
               ;
               the
               one
               of
               the
               Church
               of
               the
               Jewes
               ,
               the
               other
               of
               the
               Gentiles
               :
               
               with
               what
               congruity
               to
               their
               Hypothesis
               of
               a
               single
               Bishop
               and
               Deacons
               placed
               in
               every
               City
               ,
               I
               know
               not
               :
               but
               that
               Salvo
               hath
               been
               discussed
               before
               .
               Come
               we
               therefore
               to
               Rome
               ,
               and
               
               here
               the
               succession
               is
               as
               muddy
               as
               the
               Tiber
               it self
               ;
               for
               here
               
                 Tertullian
                 ,
                 Rufinus
              
               ,
               and
               several
               others
               place
               Clement
               next
               to
               
                 Peter
                 .
                 Irenaeus
              
               and
               Eusebius
               set
               Anacletus
               before
               him
               :
               Epiphanius
               and
               Optatus
               both
               Anacletus
               and
               
                 Cletus
                 ;
                 Augustinus
              
               and
               Damasus
               with
               others
               ,
               make
               
                 Anacletus
                 ,
                 Cletus
              
               ,
               and
               Linus
               ,
               all
               to
               precede
               him
               .
               What
               way
               shall
               we
               find
               to
               extrica
               e
               our selves
               out
               of
               this
               Labyrinth
               ,
               so
               as
               to
               reconcile
               it
               with
               the
               certainty
               of
               the
               Form
               of
               Government
               in
               the
               Apostles
               times
               ?
               Certainly
               ,
               if
               the
               
                 Line
                 of
                 Succession
              
               fail
               us
               here
               ,
               when
               we
               most
               need
               it
               ,
               we
               have
               little
               cause
               
                 to
                 pin
                 our
                 Faith
              
               upon
               it
               as
               to
               the
               certainty
               of
               any
               particular
               Form
               of
               Church-Government
               setled
               in
               the
               Apostles
               times
               ,
               which
               can
               be
               drawn
               from
               the
               help
               of
               the
               Records
               of
               the
               Primitive
               Church
               :
               which
               must
               be
               first
               cleared
               of
               all
               
                 Defectiveness
                 ,
                 Ambiguity
                 ,
                 Partiality
              
               ,
               and
               Confusion
               ;
               before
               the
               thing
               we
               inquire
               for
               ,
               can
               be
               extracted
               out
               of
               them
               .
            
             
               Having
               thus
               far
               shewed
               that
               we
               have
               no
               absolute
               certainty
               
               of
               what
               Form
               of
               Government
               was
               setled
               by
               the
               Apostles
               in
               the
               several
               Churches
               of
               their
               Plantation
               :
               The
               next
               Consideration
               which
               follows
               to
               be
               spoken
               to
               ,
               is
               ,
               
                 that
                 the
                 Apostles
                 in
                 probability
                 did
                 not
                 observe
                 any
                 one
                 fixed
                 course
                 of
                 setling
                 the
                 Government
                 of
                 Churches
                 ,
                 but
                 setled
                 it
                 according
                 to
                 the
                 several
                 circumstances
                 of
                 places
                 and
                 persons
                 which
                 they
                 had
                 to
                 deal
                 with
                 .
              
               This
               will
               be
               
                 ex
                 abundanti
              
               as
               to
               the
               thing
               by
               me
               designed
               ,
               which
               would
               be
               sufficiently
               cleared
               without
               this
               :
               and
               therefore
               I
               lay
               it
               not
               as
               the
               Foundation
               of
               my
               Thesis
               ,
               but
               onely
               as
               a
               Doctrine
               of
               Probability
               ,
               which
               may
               serve
               to
               reconcile
               the
               Controversies
               on
               foot
               about
               Church-Government
               .
               For
               if
               this
               be
               made
               appear
               ,
               then
               it
               may
               be
               both
               granted
               that
               the
               Apostles
               did
               settle
               the
               Government
               in
               the
               Church
               in
               a
               Colledg
               of
               Presbyters
               ,
               and
               in
               a
               Bishop
               and
               Deacons
               too
               ,
               according
               to
               the
               diversity
               of
               places
               ,
               and
               the
               variety
               of
               circumstances
               .
               It
               is
               easie
               to
               observe
               ,
               that
               as
               to
               Rites
               and
               Customes
               in
               the
               Church
               ,
               the
               Original
               of
               most
               mens
               mistakes
               ,
               is
               ,
               Concluding
               that
               to
               be
               the
               general
               Practice
               of
               the
               Church
               ,
               which
               
               they
               meet
               with
               in
               some
               places
               :
               whereas
               that
               is
               most
               true
               which
               Firmiliam
               tells
               us
               ,
               
                 In
                 plurimis
                 Provinciis
                 ,
                 multa
                 pro
              
               
               
                 locorum
                 &
                 nominum
              
               (
               
                 l.
                 hominum
              
               )
               
                 diversitate
                 ,
                 variantur
                 ;
                 nec
                 tamen
                 propter
                 hoc
                 ab
                 Ecclesiae
                 Catholicae
                 pace
                 atque
                 unitate
                 discossum
                 est
                 .
                 Those
                 Rites
                 varied
                 in
                 divers
                 places
                 ,
                 retaining
                 still
                 the
                 Unity
                 of
                 the
                 Faith
              
               ;
               so
               ,
               as
               to
               matter
               of
               Government
               ,
               mens
               mistakes
               do
               arise
               from
               an
               universal
               conclusion
               deduced
               out
               of
               particular
               premises
               ;
               and
               what
               they
               think
               was
               done
               in
               one
               place
               ,
               they
               conclude
               must
               be
               done
               in
               all
               :
               Whereas
               these
               are
               the
               grounds
               inducing
               me
               probably
               to
               conclude
               that
               they
               observed
               not
               the
               same
               course
               in
               all
               places
               .
               Which
               when
               an
               impartial
               Reader
               hath
               soberly
               considered
               (
               with
               what
               hath
               gone
               before
               ,
               )
               I
               am
               in
               hopes
               ,
               the
               Novelty
               of
               this
               Opinion
               may
               not
               prejudicate
               its
               entertainment
               with
               him
               .
               My
               grounds
               are
               these
               ;
               
                 First
                 ,
                 From
                 the
                 different
                 state
                 ,
                 condition
                 and
                 quantity
                 of
                 the
                 Churches
                 planted
                 by
                 the
                 Apostles
                 .
                 Secondly
                 ,
                 From
                 the
                 multitude
                 of
                 unfixed
                 Officers
                 in
                 the
                 Church
                 then
                 ,
                 which
                 acted
                 with
                 authority
                 over
                 the
                 Church
                 where
                 they
                 were
                 resident
                 .
                 Thirdly
                 ,
                 from
                 the
                 different
                 customes
                 observed
                 in
                 several
                 Churches
                 ,
                 as
                 to
                 their
                 Government
                 after
                 the
                 Apostles
                 decease
                 .
              
               I
               begin
               with
               the
               
                 first
                 ,
                 The
                 different
                 State
                 ,
                 Condition
                 ,
                 and
                 Quantity
                 of
                 the
                 Churches
                 planted
                 by
                 the
                 Apostles
                 :
              
               For
               which
               we
               are
               to
               consider
               these
               things
               ;
               First
               ,
               That
               God
               did
               not
               give
               the
               Apostles
               alike
               success
               of
               their
               labours
               in
               all
               places
               .
               Secondly
               ,
               That
               a
               small
               number
               of
               believers
               did
               not
               require
               the
               same
               number
               ,
               which
               a
               great
               Church
               did
               ,
               to
               teach
               and
               govern
               them
               .
               Thirdly
               ,
               That
               the
               Apostles
               did
               settle
               Church-Officers
               according
               to
               the
               probability
               of
               increase
               of
               believers
               ,
               and
               in
               order
               thereto
               ,
               in
               some
               great
               places
               .
               
                 First
                 ,
                 That
                 God
                 did
                 not
                 give
                 the
                 Apostles
                 equal
                 success
                 to
                 their
                 labours
                 in
                 all
                 places
                 .
              
               After
               God
               called
               them
               to
               be
               
                 Fishers
                 of
                 men
              
               ,
               it
               was
               not
               every
               draught
               which
               filled
               their
               Net
               with
               whole
               shoals
               of
               Fishes
               ;
               sometimes
               they
               might
               toyle
               all
               Night
               still
               and
               catch
               nothing
               ,
               or
               very
               little
               .
               It
               was
               not
               every
               Sermon
               of
               Peters
               which
               converted
               three
               thousand
               :
               the
               whole
               world
               might
               at
               that
               rate
               soon
               have
               become
               Christian
               ,
               although
               there
               had
               been
               but
               few
               Preachers
               besides
               the
               Apostles
               .
               God
               gave
               them
               strange
               success
               at
               first
               ,
               to
               encourage
               them
               the
               better
               to
               meet
               
               with
               difficulties
               afterwards
               ;
               In
               〈…〉
               es
               God
               told
               them
               he
               had
               much
               people
               ,
               in
               others
               we
               read
               but
               of
               few
               that
               believed
               .
               At
               Corinth
               ,
               Paul
               
                 Plants
                 ,
                 and
              
               Apollos
               
                 Waters
                 ,
                 and
                 God
                 gives
                 an
                 abundant
                 increase
              
               ;
               but
               at
               Athens
               (
               where
               if
               moral
               dispositions
               had
               fitted
               men
               for
               Grace
               ,
               and
               the
               improvements
               of
               Nature
               ,
               we
               might
               have
               expected
               the
               greatest
               number
               of
               Converts
               )
               yet
               here
               we
               read
               of
               many
               mocking
               ,
               and
               others
               delaying
               ,
               and
               but
               of
               very
               few
               believing
               :
               Dionysius
               and
               Damaris
               ,
               
               and
               some
               others
               with
               them
               .
               The
               Plantations
               of
               the
               Apostles
               were
               very
               different
               ,
               not
               from
               the
               Nature
               of
               the
               soile
               they
               had
               to
               deal
               with
               ,
               but
               from
               the
               different
               influence
               of
               the
               Divine
               Spirit
               upon
               their
               Endeavours
               in
               severall
               places
               .
               We
               cannot
               think
               that
               the
               Church
               at
               Cenchrea
               (
               for
               so
               it
               is
               
               called
               )
               was
               as
               well
               stockt
               with
               Believers
               ,
               as
               that
               at
               Corinth
               .
               Nay
               ,
               the
               Churches
               generally
               in
               the
               Apostles
               times
               were
               not
               so
               filled
               with
               Numbers
               ,
               as
               men
               are
               apt
               to
               imagine
               them
               to
               be
               .
               I
               can
               as
               soon
               hope
               to
               find
               in
               Apostolical
               times
               Diocesan
               Churches
               as
               Classical
               and
               Provincial
               ;
               yet
               this
               doth
               not
               much
               advantage
               the
               Principles
               of
               the
               Congregational
               men
               ,
               
               as
               I
               have
               already
               demonstrated
               .
               Yet
               I
               do
               not
               think
               that
               all
               Churches
               in
               the
               Apostles
               times
               were
               but
               one
               Congregation
               ;
               but
               as
               there
               was
               in
               Cities
               many
               Synagogues
               ,
               so
               there
               might
               be
               many
               Churches
               out
               of
               those
               Synagogues
               enjoying
               their
               former
               liberties
               and
               priviledges
               .
               And
               they
               that
               will
               shew
               me
               where
               five
               thousand
               Jewes
               and
               more
               did
               ordinarily
               meet
               in
               one
               of
               their
               Synagogues
               for
               publike
               worship
               ,
               may
               gain
               something
               upon
               me
               ,
               in
               order
               to
               believing
               the
               Church
               of
               Ierusalem
               to
               be
               but
               one
               Congregation
               ,
               and
               yet
               not
               perswade
               me
               ,
               till
               they
               have
               made
               it
               appear
               ,
               that
               the
               Christians
               then
               had
               as
               publike
               solemn
               set
               meetings
               as
               the
               Jews
               had
               ;
               which
               he
               that
               understands
               the
               state
               of
               the
               Churches
               at
               that
               time
               ,
               will
               hardly
               yield
               to
               the
               belief
               of
               .
               I
               confess
               ,
               I
               cannot
               see
               any
               rule
               in
               Scripture
               laid
               down
               for
               distributing
               Congregations
               :
               but
               this
               necessity
               would
               put
               them
               upon
               ;
               and
               therefore
               it
               were
               needless
               to
               prescribe
               them
               ;
               and
               very
               little
               ,
               if
               any
               ,
               reason
               can
               I
               see
               on
               the
               other
               side
               ,
               why
               ,
               where
               there
               were
               so
               much
               people
               as
               to
               make
               distinct
               Congregations
               ,
               they
               must
               make
               distinct
               Churches
               from
               one
               another
               ;
               but
               of
               that
               largely
               in
               the
               next
               
               chapter
               .
               All
               Churches
               then
               we
               see
               were
               not
               of
               an
               equal
               extent
               .
               The
               second
               premisal
               Reason
               will
               grant
               ,
               viz.
               that
               a
               small
               Church
               did
               not
               require
               the
               same
               number
               of
               Officers
               to
               rule
               it
               ,
               which
               a
               great
               one
               did
               .
               For
               the
               duty
               of
               Officers
               lying
               in
               Reference
               to
               the
               People
               ,
               where
               the
               People
               was
               but
               few
               ,
               one
               constant
               setled
               Officer
               with
               Deacons
               under
               him
               ,
               might
               with
               as
               much
               ease
               discharge
               the
               work
               ,
               as
               in
               a
               numerous
               Church
               ,
               the
               joynt
               help
               of
               many
               Officers
               was
               necessary
               to
               carry
               it
               on
               .
               The
               same
               reason
               which
               tells
               us
               that
               a
               large
               flock
               of
               Sheep
               consisting
               of
               many
               thousands
               doth
               call
               for
               many
               Shepherds
               to
               attend
               them
               ,
               doth
               likewise
               tell
               us
               that
               a
               small
               flock
               may
               be
               governed
               with
               the
               care
               of
               one
               single
               Shepherd
               watching
               continually
               over
               them
               .
               The
               third
               premisall
               was
               that
               in
               great
               Cities
               the
               Apostles
               did
               not
               onely
               respect
               the
               present
               guidance
               of
               those
               that
               were
               converted
               ,
               but
               established
               such
               as
               might
               be
               useful
               for
               the
               converting
               and
               bringing
               in
               of
               others
               to
               the
               Faith
               ,
               who
               were
               as
               yet
               
                 strangers
                 to
                 the
                 Covenant
                 of
                 promise
                 ,
                 and
                 aliens
                 from
                 the
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 society
                 of
                 Christians
              
               .
               And
               here
               I
               conceive
               a
               mistake
               of
               some
               men
               lies
               ,
               when
               they
               think
               the
               Apostles
               respected
               onely
               the
               Ruling
               of
               those
               which
               were
               already
               converted
               ;
               for
               though
               this
               were
               one
               part
               of
               their
               work
               ,
               yet
               they
               had
               an
               eye
               to
               the
               main
               Design
               then
               on
               foot
               ,
               the
               subjecting
               the
               World
               to
               the
               Obedience
               of
               Faith
               ;
               in
               order
               to
               which
               it
               was
               necessity
               in
               places
               of
               great
               resort
               and
               extent
               ,
               to
               place
               not
               onely
               such
               as
               might
               be
               sufficient
               to
               superintend
               the
               Affairs
               of
               the
               Church
               ,
               but
               such
               as
               might
               lay
               out
               themselves
               the
               most
               in
               Preaching
               the
               Gospel
               in
               order
               to
               converting
               others
               .
               Haveing
               laid
               down
               these
               things
               by
               way
               of
               premisal
               ,
               we
               will
               see
               what
               advantage
               we
               can
               make
               of
               them
               in
               order
               to
               our
               purpose
               .
               First
               ,
               then
               I
               say
               ,
               
                 that
                 in
                 Churches
                 consisting
                 of
                 a
                 small
                 number
                 of
                 Believers
                 ,
                 where
                 there
                 was
                 no
                 great
                 probability
                 of
                 a
                 large
                 increase
                 afterwards
                 :
                 One
                 single
                 Pastour
                 With
                 Deacons
                 under
                 him
                 ,
                 were
                 onely
                 constituted
                 by
                 the
                 Apostles
                 for
                 the
                 ruling
                 of
                 those
                 Churches
                 .
              
               Where
               the
               work
               was
               not
               so
               great
               ,
               but
               a
               Pastour
               and
               Deacons
               might
               do
               it
               ,
               what
               need
               was
               there
               of
               having
               more
               ?
               and
               in
               the
               great
               scarcity
               of
               fit
               Persons
               for
               setled
               Rulers
               then
               ,
               and
               the
               great
               multitude
               and
               
               necessity
               of
               unfixed
               Officers
               for
               preaching
               the
               Gospel
               abroad
               ,
               many
               persons
               fit
               for
               that
               work
               could
               not
               be
               spared
               to
               be
               constantly
               Resident
               upon
               a
               place
               .
               Now
               that
               in
               some
               places
               at
               first
               there
               were
               none
               placed
               but
               onely
               a
               Pastour
               and
               Deacons
               ,
               I
               shall
               confirm
               by
               these
               following
               Testimonies
               .
               The
               first
               is
               that
               of
               Clement
               in
               his
               Epistle
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               
                 The
                 Apostles
                 therefore
                 preaching
                 abroad
                 through
                 Countreys
                 and
                 Cities
                 ,
                 ordained
                 the
                 First-fruits
                 of
                 such
                 as
                 believed
                 ,
                 having
                 proved
                 them
                 by
                 the
                 Spirit
                 ,
                 to
                 be
                 Bishops
                 and
                 Deacons
                 for
                 them
                 that
                 should
                 afterwards
                 believe
                 .
              
               Whether
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               we
               understand
               Villages
               or
               Regions
               ,
               is
               not
               material
               ;
               for
               it
               is
               certain
               here
               the
               Author
               takes
               it
               as
               distinct
               from
               Cities
               ;
               and
               there
               is
               nothing
               ,
               I
               grant
               ,
               expressed
               where
               the
               Apostles
               did
               place
               Bishops
               and
               Deacons
               exclusive
               of
               other
               places
               ,
               
                 i.
                 e.
              
               whether
               onely
               in
               Cities
               or
               Countreys
               ;
               but
               it
               is
               evident
               by
               this
               ,
               that
               where-ever
               they
               planted
               Churches
               ,
               they
               ordained
               Bishops
               and
               Deacons
               ,
               whether
               those
               Churches
               were
               in
               the
               City
               or
               Countrey
               .
               And
               here
               we
               find
               no
               other
               Officers
               setled
               in
               those
               Churches
               ,
               but
               Bishops
               and
               Deacons
               ;
               And
               that
               there
               were
               no
               more
               in
               those
               Churches
               then
               he
               speaks
               of
               ,
               appears
               from
               his
               Designe
               of
               paralleling
               the
               Church-Officers
               in
               the
               Gospel
               ,
               to
               those
               under
               the
               Law
               :
               and
               therefore
               it
               was
               here
               necessary
               to
               enumerate
               all
               that
               were
               then
               in
               the
               Churches
               .
               The
               main
               controversie
               is
               ,
               what
               these
               Bishops
               were
               ;
               whether
               many
               in
               one
               place
               ;
               or
               onely
               one
               ;
               and
               if
               but
               one
               ,
               whether
               a
               Bishop
               in
               the
               modern
               Sense
               or
               no.
               For
               the
               first
               ,
               here
               is
               nothing
               implying
               any
               necessity
               of
               having
               more
               then
               one
               in
               a
               place
               ,
               which
               will
               further
               be
               made
               appear
               by
               and
               by
               ,
               out
               of
               other
               Testimonies
               which
               will
               help
               to
               explain
               this
               .
               As
               for
               the
               other
               thing
               ,
               we
               must
               distinguish
               of
               the
               Notion
               of
               a
               Bishop
               :
               For
               he
               is
               either
               such
               a
               one
               as
               hath
               none
               over
               him
               in
               the
               Church
               ;
               or
               he
               is
               such
               a
               one
               as
               hath
               a
               power
               over
               Presbyters
               acting
               under
               him
               ,
               and
               by
               authority
               derived
               from
               him
               .
               If
               we
               take
               it
               in
               the
               first
               Sense
               ,
               so
               every
               Pastor
               of
               a
               Church
               having
               none
               exercising
               jurisdiction
               over
               him
               ,
               is
               a
               Bishop
               ;
               and
               so
               every
               such
               single
               Pastor
               in
               the
               Churches
               of
               the
               Primitive
               times
               was
               a
               Bishop
               in
               this
               Sense
               ,
               as
               every
               Master
               of
               a
               Family
               
               before
               Societies
               for
               Government
               were
               introduced
               ,
               might
               be
               called
               a
               King
               ,
               because
               he
               had
               none
               above
               him
               to
               command
               him
               :
               but
               if
               we
               take
               a
               Bishop
               in
               the
               more
               proper
               Sense
               ,
               for
               one
               that
               hath
               power
               over
               Presbyters
               and
               People
               ,
               such
               a
               one
               these
               single
               Pastors
               were
               not
               ,
               could
               not
               be
               .
               For
               it
               is
               supposed
               that
               these
               were
               onely
               single
               Pastors
               .
               But
               then
               it
               is
               said
               that
               after
               other
               Presbyters
               were
               appointed
               ,
               then
               these
               single
               Pastors
               were
               properly
               Bishops
               ;
               but
               to
               that
               I
               answer
               :
               First
               ,
               they
               could
               not
               be
               proper
               Bishops
               by
               vertue
               of
               their
               first
               Constitution
               ;
               for
               then
               they
               had
               no
               power
               over
               any
               Presbyters
               ,
               but
               onely
               over
               the
               Deacons
               and
               People
               ;
               and
               therefore
               it
               would
               be
               well
               worth
               considering
               how
               a
               power
               of
               jurisdiction
               over
               Presbyters
               can
               be
               derived
               ,
               from
               those
               single
               Pastors
               of
               Churches
               that
               had
               no
               Presbyters
               joyned
               with
               them
               .
               It
               must
               be
               then
               clearly
               and
               evidently
               proved
               that
               it
               was
               the
               Apostles
               intention
               that
               these
               single
               Pastors
               should
               have
               the
               power
               over
               Presbyters
               ,
               when
               the
               Churches
               necessity
               did
               require
               their
               help
               ,
               which
               intention
               must
               be
               manifested
               and
               declared
               by
               some
               manifestation
               of
               it
               as
               a
               Law
               of
               Christ
               ,
               or
               nothing
               can
               thence
               be
               deduced
               of
               perpetual
               concernment
               to
               the
               Church
               of
               Christ.
               Secondly
               ,
               either
               they
               were
               Bishops
               before
               ,
               or
               onely
               after
               the
               appointment
               of
               Presbyters
               ;
               if
               before
               ,
               then
               a
               Bishop
               ,
               and
               a
               Presbyter
               having
               no
               Bishop
               over
               him
               ,
               are
               all
               one
               ;
               if
               after
               onely
               ,
               then
               it
               was
               by
               his
               communicating
               power
               to
               Presbyters
               to
               be
               such
               ,
               or
               their
               choice
               which
               made
               him
               their
               Bishop
               ;
               if
               the
               first
               ,
               then
               Presbyters
               
                 quoad
                 ordinem
              
               are
               onely
               a
               humane
               institution
               ,
               it
               being
               acknowledged
               that
               no
               Evidence
               can
               be
               brought
               from
               Scripture
               for
               them
               ;
               and
               for
               any
               Act
               of
               the
               Apostles
               not
               recorded
               in
               Scripture
               for
               the
               constituting
               of
               them
               ,
               it
               must
               goe
               among
               unwritten
               Traditions
               ;
               and
               if
               that
               be
               a
               Law
               still
               binding
               the
               Church
               ,
               then
               there
               are
               such
               which
               occurre
               not
               in
               the
               Word
               of
               GOD
               ,
               and
               so
               that
               must
               be
               an
               imperfect
               coppy
               of
               Divine
               Lawes
               :
               If
               he
               were
               made
               Bishop
               by
               an
               Act
               of
               the
               Presbyters
               ,
               then
               Presbyters
               have
               power
               to
               make
               a
               Bishop
               ,
               and
               so
               Episcopacy
               is
               an
               humane
               institution
               depending
               upon
               the
               voluntary
               Act
               of
               Presbyters
               .
               But
               the
               clearest
               Evidence
               for
               one
               single
               Pastour
               with
               Deacons
               in
               some
               Churches
               at
               the
               beginning
               of
               Christianity
               ,
               is
               that
               of
               Epiphanius
               ,
               
               which
               though
               somewhat
               large
               ,
               I
               shall
               recite
               ,
               because
               ,
               if
               I
               mistake
               not
               ,
               the
               curtailing
               of
               this
               Testimony
               hath
               made
               it
               speak
               otherwise
               then
               ever
               Epiphanius
               meant
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               &c.
               The
               Sense
               of
               Epiphanius
               is
               very
               intricate
               and
               obscure
               ;
               we
               ●hall
               endeavour
               to
               explain
               it
               :
               He
               is
               giving
               Aerius
               an
               account
               why
               Paul
               in
               his
               Epistle
               to
               Timothy
               mentions
               onely
               Bishops
               and
               Deacons
               ,
               and
               passeth
               over
               Presbyters
               .
               His
               account
               is
               this
               :
               
                 first
                 he
                 cha●geth
              
               Aerius
               
                 with
                 ignorance
                 of
                 the
                 Series
                 of
                 History
              
               (
               which
               he
               calls
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               
                 and
                 the
                 profound
                 and
                 ancient
                 Records
                 the
                 Church
                 ,
                 wherein
                 it
                 is
                 expressed
                 ,
                 that
                 upon
                 the
                 first
                 Preaching
                 of
                 the
                 Gospel
                 ,
                 the
                 Apostle
                 writ
                 according
                 to
                 the
                 present
                 state
                 of
                 things
                 .
                 Where
                 Bishops
                 were
                 not
                 yet
                 appointed
              
               (
               for
               so
               certainly
               it
               should
               be
               read
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               not
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               for
               then
               he
               must
               contradict
               himself
               )
               
                 the
                 Apostle
                 writes
                 to
                 Bishops
                 and
                 Deacons
                 ;
                 (
                 for
                 the
                 Apostles
                 could
                 not
                 settle
                 all
                 things
                 at
                 first
                 )
                 for
                 there
                 was
                 a
                 necessity
                 of
                 Presbyters
                 and
                 Deacons
                 ;
                 for
                 by
                 these
                 two
                 Orders
                 all
                 Ecclesiastical
                 Offices
                 might
                 be
                 performed
                 :
                 for
                 where
              
               (
               so
               I
               read
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               not
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               the
               Sense
               ,
               clearly
               carries
               it
               )
               
                 there
                 was
                 not
                 found
                 any
                 worthy
                 of
                 being
                 a
                 Bishop
                 ,
                 the
                 place
                 remained
                 without
                 one
                 ;
                 But
                 where
                 necessity
                 required
                 one
                 ,
                 and
                 there
                 were
                 some
                 found
                 fit
                 for
                 that
                 Office
                 ,
                 there
                 some
                 were
                 ordained
                 Bishops
                 ;
                 but
                 for
                 want
                 of
                 convenient
                 number
                 ,
                 there
                 could
                 be
                 no
                 Presbyters
                 found
                 out
                 to
                 be
                 Ordained
                 ,
                 and
                 in
                 such
                 places
                 they
                 were
                 contented
                 with
                 the
                 Bishop
                 and
                 Deacons
                 ;
                 for
                 without
                 their
                 Ministry
                 the
                 Bishop
                 could
                 not
                 be
                 .
              
               So
               that
               according
               to
               Epiphanius
               ,
               there
               were
               three
               several
               states
               of
               Churches
               in
               the
               Apostles
               times
               ;
               first
               some
               Churches
               where
               there
               were
               onely
               Presbyters
               and
               Deacons
               
               without
               a
               Bishop
               .
               For
               ,
               if
               Epiphanius
               speaks
               not
               at
               first
               of
               places
               where
               Presbyters
               were
               without
               a
               Bishop
               ;
               he
               must
               be
               guilty
               of
               a
               vain
               and
               empty
               Tautology
               ,
               for
               he
               after
               tells
               us
               where
               the
               necessity
               of
               the
               Church
               required
               it
               ,
               a
               Bishop
               was
               made
               ;
               therefore
               before
               he
               speaks
               of
               places
               only
               where
               Presbyters
               and
               Deacons
               were
               ;
               and
               otherwise
               he
               would
               not
               answer
               Aerius
               about
               1
               Tim.
               4.
               14.
               which
               it
               is
               his
               design
               to
               do
               ,
               about
               
                 The
                 laying
                 on
                 of
                 the
                 hands
                 of
                 the
                 Presbyterie
                 .
              
               He
               grants
               then
               that
               at
               first
               in
               some
               places
               there
               were
               only
               Presbyters
               and
               Deacons
               ,
               as
               when
               the
               Apostle
               writes
               to
               
                 Bishops
                 and
                 Deacons
              
               (
               where
               Bishops
               at
               that
               time
               of
               the
               Church
               were
               only
               Presbyters
               )
               of
               which
               two
               orders
               ,
               Presbyters
               and
               Deacons
               ,
               there
               was
               an
               absolute
               necessity
               ;
               and
               the
               account
               he
               gives
               why
               they
               setled
               no
               higher
               order
               ,
               above
               them
               is
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 Apostles
                 could
                 not
                 settle
                 all
                 things
                 at
                 first
              
               ;
               which
               words
               are
               to
               be
               read
               with
               a
               Parenthesis
               ,
               giving
               an
               account
               why
               sometimes
               only
               Bishops
               and
               Deacons
               were
               setled
               ,
               that
               is
               ,
               Presbyters
               so
               called
               .
               But
               ,
               saith
               he
               ,
               where
               necessity
               called
               for
               a
               higher
               order
               of
               Bishops
               above
               Presbyters
               ,
               and
               any
               were
               found
               qualified
               for
               it
               ,
               there
               such
               were
               appointed
               ;
               and
               if
               by
               reason
               of
               the
               want
               of
               persons
               of
               sufficient
               abilities
               to
               be
               made
               Presbyters
               in
               those
               places
               ,
               there
               they
               were
               contented
               with
               such
               a
               superior
               Bishop
               and
               Deacons
               assisting
               of
               him
               ;
               Some
               Churches
               then
               according
               to
               his
               judgement
               ,
               had
               a
               company
               of
               Presbyters
               to
               rule
               them
               being
               assisted
               with
               Deacons
               ;
               others
               had
               only
               a
               single
               Bishop
               with
               Deacons
               ;
               and
               after
               when
               the
               numbers
               were
               increased
               ,
               and
               persons
               qualified
               were
               found
               ,
               there
               were
               both
               Bishops
               ,
               Presbyters
               ,
               and
               Deacons
               .
               For
               ,
               the
               account
               which
               he
               gives
               of
               the
               former
               want
               of
               some
               Officers
               in
               some
               Churches
               ,
               is
               this
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               Read
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               the
               learned
               Dr.
               well
               corrects
               it
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 For
                 the
                 Church
                 not
                 yet
                 having
                 all
                 her
                 offices
                 filled
                 ,
                 things
                 were
                 fain
                 to
                 remain
                 in
                 that
                 state
                 .
                 For
                 nothing
                 can
                 be
                 compleated
                 at
                 first
                 ,
                 but
                 in
                 process
                 of
                 time
                 every
                 thing
                 receives
                 its
                 due
                 perfection
                 .
              
               So
               that
               Epiphanius
               doth
               not
               (
               as
               it
               is
               thought
               by
               some
               )
               
               say
               ,
               that
               in
               the
               first
               times
               of
               the
               Church
               ,
               there
               were
               none
               but
               Bishops
               and
               Deacons
               in
               all
               Churches
               ,
               but
               in
               some
               Churches
               there
               were
               Presbyters
               and
               Deacons
               ,
               in
               others
               Bishops
               and
               Deacons
               ,
               according
               to
               the
               state
               ,
               condition
               and
               necessity
               of
               the
               Churches
               .
               Epiphanius
               then
               fully
               and
               clearly
               expresseth
               my
               opinion
               ,
               in
               reference
               to
               the
               Apostles
               not
               observing
               any
               one
               constant
               course
               in
               all
               Churches
               ,
               but
               setling
               sometimes
               many
               Presbyters
               with
               Deacons
               ,
               sometimes
               only
               one
               Pastor
               (
               who
               is
               therefore
               called
               a
               Bishop
               )
               with
               Deacons
               ,
               and
               so
               setling
               Officers
               according
               to
               the
               particular
               occasions
               of
               every
               Church
               .
               The
               next
               considerable
               testimony
               to
               our
               purpose
               ,
               is
               that
               of
               
                 Clemens
                 Alexandrinus
              
               in
               Eusebius
               ,
               concerning
               St.
               Iohn
               after
               his
               return
               out
               of
               the
               ●sle
               of
               Patmos
               to
               Ephesus
               ,
               upon
               the
               death
               of
               Domitian
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 He
                 went
                 abroad
                 upon
                 invitation
                 into
                 the
                 neighbour-provinces
                 ,
                 in
                 some
                 places
                 constituting
                 Bishops
                 ;
                 in
                 some
                 setting
                 in
                 order
                 whole
                 Churches
                 ,
                 in
                 others
                 choosing
                 out
                 one
                 from
                 among
                 the
                 rest
                 of
                 those
                 who
                 were
                 designed
                 by
                 the
                 spirit
                 of
                 God
                 ,
                 whom
                 he
                 set
                 over
                 the
                 Church
                 .
                 So
                 Salmasius
              
               contends
               
               it
               must
               be
               translated
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 choosing
                 one
                 into
                 the
                 Clergy
              
               ;
               for
               ,
               those
               who
               were
               chosen
               Bishops
               ,
               are
               sald
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               they
               that
               choose
               are
               said
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Whence
               Salmasius
               gathers
               out
               of
               these
               words
               the
               very
               thing
               I
               am
               now
               upon
               ;
               
                 In
                 majoribus
                 urbibus
                 plures
                 ,
                 in
                 minoribus
                 pauciores
                 Presbyteros
                 ordinari
                 solitos
                 ,
                 probabile
                 est
                 .
                 In
                 pagis
                 autem
                 aut
                 vicis
                 ,
                 vel
                 pusillis
                 oppidis
                 ,
                 quales
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               vel
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 vocabant
                 Graeci
                 ,
                 unum
                 aliquem
                 Presbyterum
                 per
                 illa
                 praecipuè
                 tempora
                 quibus
                 non
                 magnus
                 erat
                 numerus
                 sidelium
                 ,
                 suffecisse
                 verisimile
                 est
                 .
                 That
                 the
                 Apostles
                 set
                 a
                 greater
                 number
                 of
                 Presbyters
                 in
                 great
                 Cities
                 ,
                 fewer
                 in
                 less
                 ,
                 and
                 in
                 small
                 Villages
                 but
                 one
                 ,
                 when
                 the
                 number
                 of
                 Believers
                 was
                 but
                 small
                 .
              
               We
               have
               yet
               one
               Author
               more
               who
               speaks
               fully
               to
               our
               purpose
               .
               It
               is
               the
               author
               of
               the
               Commentaries
               under
               Ambrose
               his
               name
               ,
               who
               frequently
               asserts-this
               opinion
               I
               am
               now
               making
               good
               .
               Upon
               the
               
                 fourth
                 of
                 Ephesians
              
               ,
               he
               largely
               discourseth
               how
               things
               were
               setled
               at
               first
               ,
               by
               the
               Apostles
               ,
               by
               degrees
               ,
               in
               the
               Church
               of
               God
               ,
               evidently
               shewing
               
               that
               the
               Apostles
               did
               not
               at
               first
               observe
               any
               setled
               constant
               course
               ,
               but
               acted
               according
               to
               present
               conveniency
               ,
               as
               they
               saw
               good
               ,
               in
               order
               to
               the
               promoting
               and
               advancing
               the
               Churches
               Interest
               .
               
                 Post
                 quam
                 omnibus
                 locis
                 Ecclesiae
                 sunt
                 constitutae
                 &
                 officia
                 ordinata
                 ,
                 aliter
                 composita
                 res
                 est
                 quam
                 coeperat
                 .
              
               Thereby
               declaring
               his
               opinion
               ,
               that
               while
               Churches
               were
               constituting
               ,
               no
               certain
               course
               was
               observed
               .
               For
               ,
               as
               he
               goes
               on
               ,
               
                 Primum
                 enim
                 omnes
                 docebant
                 ,
                 &
                 omnes
                 baptizabant
                 ,
                 quibuscunque
                 diebus
                 vel
                 temporibus
                 fuisset
                 occasio
                 ,
              
               &c.
               
               
                 Ut
                 ergo
                 cresceret
                 plebs
                 &
                 multiplicaretur
                 ,
                 Omnibus
                 inter
                 initia
                 concessum
                 est
                 &
                 Evangelizare
                 ,
                 &
                 baptizare
                 ,
                 &
                 scripturas
                 in
                 Ecclesia
                 explanare
                 .
                 At
                 ubi
                 omnia
                 loca
                 circumplexa
                 est
                 Ecclesia
                 ,
                 conventicula
                 constituta
                 sunt
                 ,
                 &
                 rectores
                 &
                 caetera
                 officia
                 in
                 Ecclesiis
                 sunt
                 ordinata
                 ;
                 ut
                 nullus
                 de
                 Clero
                 auderet
                 ,
                 qui
                 ordinatus
                 non
                 esset
                 ,
                 prasumere
                 ossicium
                 quod
                 sciret
                 non
                 sibi
                 creditum
                 vel
                 concessum
                 ;
                 &
                 coepit
                 alio
                 ordine
                 &
                 providentiâ
                 gubernari
                 Ecclesia
                 ;
                 quia
                 si
                 omnes
                 eadem
                 possent
                 ,
                 irrationabile
                 esset
                 ,
                 &
                 vulgaris
                 res
                 ,
                 &
                 vilissima
                 videretur
                 ,
              
               &c.
               
               
                 Ideò
                 non
                 per
                 omnia
                 conveniunt
                 scripta
                 Apostoli
                 ordinationi
                 quae
                 nunc
                 est
                 in
                 Ecclesia
                 ,
                 quia
                 haec
                 inter
                 primordia
                 sunt
                 scripta
                 ;
                 Nam
                 &
              
               Timotheum
               ,
               (
               
                 Presbyterum
                 à
                 se
                 creatum
              
               )
               
                 Episcopum
                 vocat
                 ;
                 quia
                 primum
                 Presbyteri
                 Episcopi
                 appellabantur
                 ,
                 ut
                 recedente
                 uno
                 sequens
                 ei
                 succederet
                 ,
              
               &c.
               
               
                 At
                 first
              
               ,
               he
               saith
               ,
               
                 All
                 Church-Offices
                 lay
                 open
                 to
                 all
                 persons
                 ,
                 and
                 every
                 one
                 did
                 preach
                 and
                 baptize
                 upon
                 all
                 occasions
                 ;
                 but
                 afterwards
                 ,
                 when
                 Congregations
                 were
                 established
                 and
                 Churches
                 setled
                 ,
                 then
                 none
                 undertook
                 that
                 office
                 but
                 those
                 that
                 were
                 ordained
                 to
                 it
                 .
                 Thence
                 it
                 is
                 ,
                 that
                 the
                 Apostles
                 Writings
                 are
                 not
                 suitable
                 to
                 the
                 present
                 state
                 of
                 the
                 Church
                 ,
                 because
                 they
                 were
                 penned
                 in
                 the
                 time
                 when
                 things
                 were
                 not
                 fully
                 setled
                 .
                 For
                 he
                 calls
              
               Timothy
               ,
               
                 who
                 was
                 made
                 a
                 Presbyter
                 by
                 him
                 ,
                 Bishop
                 ;
                 for
                 so
                 at
                 first
                 the
                 Presbyters
                 were
                 called
                 ,
                 among
                 whom
                 this
                 was
                 the
                 course
                 of
                 governing
                 Churches
                 ,
                 that
                 as
                 one
                 withdrew
                 ,
                 another
                 took
                 his
                 place
                 .
              
               This
               opinion
               of
               his
               ,
               he
               takes
               occasion
               to
               speak
               of
               in
               several
               other
               places
               .
               Upon
               Rom.
               16.
               
               
                 Adhuc
                 rectores
                 Ecclesiae
                 paucis
                 erant
                 in
                 locis
                 ;
                 Governours
                 of
                 Churches
                 were
                 as
                 yet
                 set
                 up
                 but
                 in
                 few
                 places
                 .
              
               And
               upon
               1
               Cor.
               1.
               
               
                 Propterea
                 Ecclesiae
                 scribit
                 ,
                 quia
                 adhuc
                 singulis
                 Ecclesiis
                 rectores
                 non
                 erant
                 instituti
                 .
              
               And
               on
               1
               Cor.
               11.
               
               
                 Convenientibus
                 Presbyteris
                 ,
                 quia
                 adh●o
                 rectores
                 Ecclesiis
                 non
              
               
               
                 omnibus
                 locis
                 erant
                 constituti
              
               .
               By
               all
               which
               it
               is
               most
               evident
               ,
               that
               this
               both
               learned
               and
               antient
               Author
               ,
               cited
               with
               no
               small
               respect
               by
               St.
               Austin
               ,
               doth
               not
               conceive
               that
               the
               Apostle
               ,
               did
               observe
               any
               setled
               form
               in
               the
               governing
               of
               Churches
               ,
               but
               act●d
               according
               to
               principles
               of
               prudence
               ,
               according
               to
               the
               necessities
               and
               occasions
               of
               the
               several
               Churches
               by
               them
               planted
               :
               So
               that
               where
               there
               were
               small
               Churches
               ,
               one
               Pastor
               with
               Deacons
               might
               suffice
               :
               in
               greater
               Churches
               some
               were
               governed
               by
               Presbyters
               acting
               in
               common
               Council
               :
               others
               ,
               though
               very
               few
               at
               first
               ,
               had
               Rectors
               placed
               over
               them
               ,
               for
               superintending
               the
               affairs
               of
               the
               Church
               .
            
             
               
                 Secondly
                 ,
                 In
                 Churches
                 consisting
                 of
                 a
                 multitude
                 of
                 believers
                 ,
                 or
                 where
                 there
                 was
                 a
                 probability
                 of
                 great
                 increase
                 by
                 preaching
                 the
                 Gospel
                 ;
                 the
                 Apostles
                 did
                 settle
                 a
                 Colledge
                 of
                 Presbyters
                 ,
                 whose
                 office
                 was
                 partly
                 to
                 govern
                 the
                 Church
                 already
                 formed
                 ,
                 and
                 partly
                 to
                 labour
                 in
                 the
                 Converting
                 more
                 .
              
               So
               that
               in
               all
               great
               Cities
               ,
               where
               either
               the
               work
               was
               already
               great
               by
               the
               number
               of
               believers
               ,
               in
               order
               to
               the
               discharging
               of
               Pastoral
               duties
               to
               them
               ,
               or
               where
               it
               was
               great
               in
               reference
               to
               the
               number
               they
               laboured
               in
               converting
               of
               ,
               it
               seems
               most
               consonant
               to
               reason
               and
               Scripture
               ,
               that
               the
               work
               should
               be
               carried
               on
               by
               the
               joint
               assistance
               of
               many
               associated
               in
               the
               same
               work
               .
               For
               ,
               is
               it
               any
               ways
               probable
               that
               the
               Apostles
               should
               ordain
               Bishops
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Clemens
               speaks
               ,
               of
               such
               as
               should
               believe
               ;
               and
               not
               ordain
               persons
               in
               order
               to
               the
               making
               them
               believe
               ?
               They
               have
               either
               a
               very
               low
               opinion
               of
               the
               work
               of
               a
               Gospel-Bishop
               ,
               or
               very
               little
               consideration
               of
               the
               zeal
               ,
               activity
               and
               diligence
               which
               was
               then
               used
               in
               preaching
               ,
               reproving
               ,
               exhorting
               ,
               in
               season
               ,
               out
               of
               season
               ,
               that
               think
               one
               single
               person
               was
               able
               to
               undergo
               it
               all
               ▪
               Discipline
               was
               a
               great
               deal
               more
               strict
               the●
               ,
               Preaching
               more
               diligent
               ,
               men
               more
               apprehensive
               of
               the
               weight
               of
               their
               function
               ,
               than
               for
               any
               to
               undertake
               such
               a
               care
               and
               charge
               of
               souls
               ,
               that
               it
               was
               impossible
               for
               them
               ever
               to
               know
               ,
               observe
               ,
               or
               watch
               over
               so
               as
               to
               give
               an
               account
               for
               them
               .
               Besides
               ,
               while
               we
               suppose
               this
               one
               person
               imployed
               in
               the
               duties
               of
               his
               flock
               ,
               what
               leisure
               or
               time
               could
               such
               a
               one
               have
               to
               preach
               to
               the
               Gentiles
               and
               unbelieving
               Jews
               in
               order
               to
               their
               
               Conversion
               ?
               The
               Apostles
               did
               not
               certainly
               aym
               at
               the
               setting
               up
               the
               honour
               of
               any
               one
               person
               ,
               making
               the
               Office
               of
               the
               Church
               a
               matter
               of
               State
               and
               Dignity
               more
               then
               employment
               ,
               but
               they
               chose
               men
               for
               their
               activity
               in
               preaching
               the
               Gospel
               ,
               and
               for
               their
               usefulness
               in
               labouring
               to
               add
               continually
               to
               the
               Church
               .
               Men
               that
               were
               imployed
               in
               the
               Church
               then
               ,
               did
               not
               consult
               for
               their
               ●ase
               or
               honour
               ,
               and
               thought
               it
               not
               enough
               for
               them
               to
               sit
               still
               and
               b●d
               others
               work
               ,
               but
               they
               were
               of
               Pauls
               mind
               ,
               
                 Necessity
                 was
                 laid
                 upon
              
               
               
                 them
                 ,
                 yea
                 ,
                 Woe
                 was
                 unto
                 them
                 if
                 they
                 preached
                 not
                 the
                 Gospel
                 .
              
               Publick
               prayers
               were
               not
               then
               looked
               on
               as
               the
               more
               principal
               end
               of
               Christian
               assemblies
               then
               preaching
               ,
               nor
               consequen●ly
               that
               it
               was
               the
               more
               principal
               office
               of
               the
               
                 Steward●
                 of
                 the
                 Mysteries
                 of
                 God
                 ,
              
               to
               read
               the
               publick
               prayers
               of
               the
               Church
               ,
               then
               
                 to
                 preach
                 in
                 season
                 and
                 out
                 of
                 season
                 .
              
               And
               is
               it
               not
               great
               pitty
               ,
               two
               such
               excellent
               and
               necessary
               duties
               should
               ever
               be
               set
               at
               variance
               ,
               much
               less
               one
               so
               preferred
               before
               the
               other
               ,
               that
               the
               one
               must
               be
               esteemed
               as
               Sarah
               ,
               and
               the
               other
               almost
               undergo
               the
               hardship
               of
               Hagar
               ,
               to
               be
               looked
               on
               as
               the
               Bond-woman
               of
               the
               Synagogue
               ,
               and
               be
               turned
               out
               of
               doors
               ?
               Praying
               and
               preaching
               are
               the
               Iackin
               and
               Boaz
               of
               the
               Temple
               ,
               like
               Rachel
               and
               Leah
               ,
               both
               which
               built
               up
               the
               house
               of
               Israel
               :
               but
               though
               Rachel
               be
               fair
               and
               beautifull
               ,
               yet
               Leah
               is
               the
               more
               fruitful
               :
               though
               prayer
               be
               lovely
               and
               amiable
               in
               the
               sight
               of
               God
               ,
               when
               it
               comes
               from
               a
               heart
               seriously
               affected
               with
               what
               it
               speaks
               ,
               yet
               preaching
               tends
               more
               to
               the
               turning
               mens
               souls
               from
               sin
               unto
               God.
               Were
               the
               Apostles
               commissioned
               by
               Christ
               to
               go
               pray
               or
               preach
               ?
               and
               what
               is
               it
               wherein
               the
               Ministers
               of
               the
               Gospel
               succeed
               the
               Apostles
               ?
               Is
               it
               in
               the
               office
               of
               Praying
               ,
               or
               preaching
               ?
               Was
               Paul
               sent
               not
               to
               baptize
               ,
               but
               to
               preach
               the
               Gospel
               ?
               and
               shall
               we
               think
               those
               who
               succeed
               Paul
               in
               his
               office
               of
               preaching
               ,
               are
               to
               look
               upon
               any
               thing
               else
               as
               more
               their
               work
               then
               that
               ?
               Are
               Ministers
               in
               their
               ordination
               sent
               forth
               to
               be
               readers
               of
               publick
               Prayers
               ,
               or
               to
               be
               Dispensers
               of
               Gods
               holy
               Word
               ?
               Are
               they
               ordained
               wholly
               to
               this
               ,
               and
               shall
               this
               be
               the
               lesse
               principal
               part
               of
               their
               work
               ?
               I
               ,
               but
               the
               reason
               is
               unanswerable
               ,
               that
               praying
               is
               the
               more
               principal
               end
               of
               Christian-assemblies
               then
               preaching
               ;
               For
               ,
               the
               one
               
               is
               the
               End
               ,
               and
               the
               other
               the
               Means
               .
               If
               by
               End
               ,
               be
               meant
               the
               ultimate
               end
               of
               all
               Christian
               duties
               ,
               that
               cannot
               be
               Prayer
               :
               for
               that
               is
               a
               means
               it self
               in
               order
               to
               that
               ;
               but
               the
               chief
               end
               is
               the
               fitting
               souls
               for
               eternal
               prayses
               ;
               if
               then
               this
               unanswerable
               reason
               hold
               good
               ,
               the
               principal
               end
               of
               Christian
               assemblies
               must
               be
               only
               prayses
               of
               God
               ,
               and
               not
               prayers
               :
               If
               by
               the
               End
               ,
               be
               meant
               the
               immediate
               end
               of
               preaching
               as
               that
               it
               referrs
               to
               ,
               that
               cannot
               be
               ;
               for
               the
               immediate
               end
               of
               preaching
               ,
               if
               the
               Apostle
               may
               be
               judge
               ,
               is
               instruction
               and
               edification
               in
               the
               faith
               ;
               Rather
               preaching
               is
               the
               end
               of
               praying
               ,
               in
               as
               much
               as
               the
               blessings
               conveyed
               by
               preaching
               ,
               are
               the
               things
               which
               men
               pray
               for
               .
               But
               this
               is
               but
               one
               of
               those
               unhappy
               consequences
               which
               follows
               mens
               judging
               of
               the
               service
               of
               ▪
               God
               ,
               rather
               by
               the
               practices
               of
               the
               Church
               ,
               when
               it
               came
               to
               enjoy
               ease
               and
               plenty
               ,
               than
               by
               the
               wayes
               and
               practices
               of
               the
               first
               and
               purest
               Apostolical
               times
               :
               when
               the
               Apostles
               who
               were
               best
               able
               to
               judge
               of
               their
               own
               duty
               ,
               looked
               upon
               themselves
               as
               most
               concerned
               in
               the
               preaching
               of
               the
               Gospel
               .
               But
               to
               this
               it
               is
               commonly
               said
               ,
               that
               
                 there
                 was
                 great
                 reason
                 for
                 it
                 then
                 ,
                 because
                 the
                 world
                 was
                 to
                 be
                 converted
                 to
                 Christianity
                 ,
                 and
                 therefore
                 preaching
                 was
                 the
                 more
                 necessary
                 work
                 at
                 that
                 time
                 ;
                 but
                 when
                 a
                 Nation
                 is
                 converted
                 to
                 the
                 faith
                 ,
                 that
                 necessity
                 ceaseth
                 .
              
               It
               is
               granted
               ,
               that
               the
               preaching
               of
               the
               Gospel
               in
               regard
               of
               its
               universal
               extent
               was
               more
               necessary
               then
               ,
               which
               was
               the
               foundation
               of
               Christs
               instituting
               the
               Apostolical
               Office
               with
               an
               unlimited
               commission
               ;
               but
               if
               we
               take
               Preaching
               as
               referring
               to
               particular
               Congregations
               ,
               there
               is
               the
               same
               necessity
               now
               that
               there
               was
               then
               .
               People
               need
               as
               much
               instruction
               as
               ever
               ,
               and
               so
               much
               the
               more
               in
               that
               they
               are
               apt
               to
               think
               now
               the
               name
               of
               Christians
               will
               carry
               them
               to
               Heaven
               .
               It
               is
               a
               too
               common
               and
               very
               dangerous
               deceit
               of
               men
               ,
               to
               look
               upon
               Religion
               more
               as
               a
               profession
               ,
               then
               matter
               of
               Life
               ,
               more
               as
               a
               Notion
               then
               an
               inward
               temper
               .
               Men
               must
               be
               beat
               off
               from
               more
               things
               which
               they
               are
               apt
               to
               trust
               to
               for
               salvation
               now
               ,
               than
               in
               those
               times
               :
               Men
               could
               not
               think
               so
               much
               then
               ,
               that
               diligence
               in
               publike
               assemblies
               ,
               and
               attendance
               at
               publick
               prayers
               ,
               was
               the
               main
               Religion
               .
               Few
               would
               profess
               Christianity
               in
               those
               times
               ,
               but
               such
               as
               were
               resolved
               before
               hand
               rather
               to
               let
               go
               their
               
               lives
               then
               their
               profession
               :
               but
               the
               more
               profess
               it
               now
               ,
               without
               understanding
               the
               terms
               of
               salvation
               by
               it
               ;
               the
               greater
               necessity
               of
               preaching
               to
               instruct
               men
               in
               it
               .
               But
               I
               think
               more
               need
               not
               be
               said
               of
               this
               to
               those
               that
               know
               it
               is
               another
               thing
               to
               be
               a
               Christian
               ,
               then
               to
               be
               called
               so
               .
               But
               however
               it
               is
               granted
               ,
               that
               in
               the
               Apostles
               times
               preaching
               was
               the
               great
               Work
               ;
               and
               if
               so
               ,
               how
               can
               we
               think
               one
               single
               person
               in
               a
               great
               City
               was
               sufficient
               ,
               both
               to
               preach
               to
               ,
               and
               rule
               the
               Church
               ,
               and
               to
               preach
               abroad
               in
               order
               to
               the
               conversion
               of
               more
               from
               their
               Gentilisme
               to
               Christianity
               ?
               Especially
               if
               the
               Church
               of
               every
               City
               was
               so
               large
               as
               some
               would
               make
               it
               ,
               viz.
               to
               comprehend
               all
               the
               Believers
               under
               the
               civil
               jurisd●ction
               of
               the
               City
               ,
               and
               so
               both
               City
               and
               Countrey
               the
               only
               charge
               of
               one
               single
               Bishop
               .
               I
               think
               the
               vastness
               of
               the
               work
               ,
               and
               the
               impossibility
               of
               a
               right
               discharge
               of
               it
               by
               one
               single
               person
               ,
               may
               be
               argument
               enough
               to
               make
               us
               interpret
               the
               places
               of
               Scripture
               which
               may
               be
               understood
               in
               that
               sense
               ,
               as
               of
               more
               then
               one
               Pastour
               in
               every
               City
               ;
               as
               when
               the
               Apostles
               are
               said
               to
               ordain
               Elders
               in
               every
               City
               ,
               and
               Pauls
               calling
               for
               the
               Elders
               from
               Ephesus
               ,
               and
               his
               writing
               to
               the
               Bishops
               and
               Deacons
               of
               the
               Church
               of
               Philippi
               ;
               this
               consideration
               ,
               I
               say
               ,
               granting
               that
               the
               Texts
               may
               be
               otherwise
               understood
               ,
               will
               be
               enough
               to
               incline
               men
               to
               think
               that
               in
               greater
               Cities
               there
               was
               a
               society
               of
               Presbyters
               acting
               together
               for
               the
               carrying
               on
               the
               work
               of
               the
               Gospel
               in
               converting
               some
               to
               ,
               and
               building
               up
               of
               others
               in
               the
               faith
               of
               Christ.
               And
               it
               seems
               not
               in
               the
               least
               manner
               probable
               to
               me
               ,
               that
               the
               care
               of
               those
               great
               Churches
               should
               at
               first
               be
               intrusted
               in
               the
               hands
               of
               one
               single
               Pastour
               and
               Deacon
               ,
               and
               afterwards
               a
               new
               order
               of
               Presbyters
               erected
               under
               them
               ,
               without
               any
               order
               or
               rule
               laid
               down
               in
               Scripture
               for
               it
               ,
               or
               any
               mention
               in
               Ecclesiastical
               Writers
               of
               any
               such
               after
               institution
               .
               But
               instead
               of
               that
               in
               the
               most
               populous
               Churches
               ,
               we
               have
               many
               remaining
               footsteps
               of
               such
               a
               Colledge
               of
               Presbyters
               there
               established
               in
               Apostolical
               times
               .
               Thence
               Ignatius
               says
               ,
               
               The
               Presbyters
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               the
               Sanhedrin
               
                 of
                 the
                 Church
                 appointed
                 by
                 God
                 ;
                 and
                 the
                 Bench
                 of
                 Apostles
                 sitting
                 together
                 for
                 ruling
                 the
                 affairs
                 of
                 the
                 Church
                 .
              
               And
               
                 Origen
                 calls
                 it
              
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 a
                 Colledge
              
               
               
                 in
                 every
                 City
                 of
                 Gods
                 appointing
              
               ;
               and
               Victor
               Bishop
               of
               
                 Rome
                 ;
                 Colligium
                 nostrum
              
               ,
               and
               
                 Collegium
                 fratrum
                 ;
                 Pius
                 ,
                 Pauperem
              
               
               
                 Senatum
                 Christi
                 apud
                 Romam
                 constitutum
                 .
                 Tertullian
                 ,
                 Probatos
                 seniores
                 ;
                 Cyprian
                 ,
                 Cleri
                 nostri
                 sacrum
                 venerandumque
                 Concessum
              
               ;
               and
               to
               Cornelius
               Bishop
               of
               Rome
               ,
               and
               his
               Clergy
               ,
               
                 Florentissimo
                 Clero
                 tecum
                 praesidenti
                 .
                 Ierome
                 ,
                 Senatum
                 nostrum
                 ,
                 coetum
                 Presbyterorum
                 ,
                 &
                 commune
                 Concilium
                 Presbyterorum
                 quo
                 Ecclesiae
                 gubernabantur
                 .
                 Hilary
                 ,
                 Seniores
                 sin●
                 quorum
                 consilio
                 nihil
                 agebatur
                 in
                 Ecclesia
              
               ;
               the
               author
               de
               7
               
                 Ordinibus
                 ad
                 Rusti●um
              
               ;
               calls
               the
               Presbyt●●s
               
                 negotiorum
                 judices
                 .
                 En●ychius
              
               tells
               us
               there
               were
               twelve
               Presbyters
               at
               Alexandria
               to
               govern
               the
               Church
               ;
               and
               the
               author
               of
               the
               I●inerary
               of
               
                 Peter
                 ▪
              
               of
               as
               many
               constituted
               at
               Caesaria
               ,
               who
               though
               counterfeit
               ,
               must
               be
               allowed
               to
               speak
               ,
               though
               not
               ver●
               ,
               yet
               verisimilia
               ;
               though
               not
               true
               ,
               yet
               likely
               things
               .
               Is
               i●
               possible
               all
               these
               authors
               should
               thus
               speak
               of
               their
               several
               places
               ,
               of
               a
               Colledge
               of
               Presbyters
               acting
               in
               power
               with
               the
               Bishop
               ,
               if
               at
               first
               Churches
               were
               governed
               only
               by
               a
               single
               Bishop
               ,
               and
               afterwards
               by
               subject
               Presbyters
               that
               had
               nothing
               to
               do
               in
               the
               rule
               of
               the
               Church
               ,
               but
               were
               only
               deputed
               to
               some
               particular
               offices
               under
               him
               ,
               which
               they
               were
               impowered
               to
               do
               only
               by
               his
               authority
               ?
               But
               the
               joint-rule
               of
               Bishop
               and
               Presbyters
               in
               the
               Churches
               will
               be
               more
               largely
               deduced
               afterwards
               .
               Thus
               we
               see
               a
               Company
               of
               Presbyters
               setled
               in
               great
               Churches
               ;
               now
               we
               are
               not
               to
               imagine
               that
               all
               these
               did
               equally
               attend
               to
               one
               part
               of
               their
               wo●k
               ;
               but
               all
               of
               them
               according
               to
               their
               several
               abilities
               laid
               out
               themselves
               ;
               some
               in
               ●verseeing
               and
               guiding
               the
               Church
               ;
               but
               yet
               so
               as
               upon
               occasion
               to
               discharge
               all
               pastoral
               acts
               belonging
               to
               their
               function
               ;
               others
               betook
               themselves
               chiefly
               to
               the
               conversion
               of
               others
               to
               the
               faith
               ,
               either
               in
               the
               Cities
               or
               the
               adjacent
               countryes
               .
               By
               which
               we
               come
               to
               a
               full
               ,
               clear
               ,
               and
               easie
               understanding
               of
               that
               so
               much
               controverted
               place
               ,
               1
               Tim.
               5.
               17.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 The
                 Elders
                 that
                 rule
                 well
                 are
                 counted
                 worthy
                 of
                 double
                 honour
                 ;
                 especially
                 they
                 that
                 labour
                 in
                 the
                 Word
                 and
                 Doctrine
                 .
              
               Not
               as
               though
               it
               implyed
               a
               dist●●ct
               sort
               of
               Elders
               from
               the
               Pastors
               of
               Churches
               ,
               but
               among
               those
               Elders
               that
               were
               ordained
               in
               the
               great
               Churches
               ,
               some
               attended
               
               most
               to
               ruling
               the
               flock
               already
               converted
               ,
               others
               laboured
               most
               in
               converting
               others
               to
               the
               Faith
               by
               preaching
               ;
               though
               both
               these
               being
               entred
               into
               this
               peculiar
               function
               of
               laying
               themselves
               forth
               for
               the
               benefit
               of
               the
               Church
               ,
               did
               deserve
               both
               respect
               and
               maintenance
               ,
               yet
               especially
               those
               who
               imployed
               themselves
               in
               converting
               others
               ,
               in
               as
               much
               as
               their
               burden
               was
               greater
               ,
               their
               labours
               more
               abundant
               ,
               their
               sufferings
               more
               ;
               and
               their
               very
               Office
               coming
               the
               nearest
               to
               the
               Apostolical
               function
               .
               So
               Chrysostome
               resolves
               it
               upon
               the
               
               fourth
               of
               the
               Ephesians
               ,
               that
               those
               who
               were
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Theodoret
               expresseth
               it
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               the
               fixed
               Officers
               of
               particular
               Churches
               were
               inferiour
               to
               those
               who
               went
               abroad
               preaching
               the
               Gospel
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               saith
               he
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               An
               evident
               argument
               that
               the
               Apostle
               doth
               not
               intend
               any
               sort
               of
               Elders
               dictinct
               from
               these
               ordained
               Presbyters
               of
               the
               Cities
               ,
               is
               from
               that
               very
               argument
               which
               the
               greatest
               friends
               to
               Lay-Elders
               draw
               out
               of
               this
               Epistle
               ,
               which
               is
               from
               the
               promiscuous
               acception
               of
               the
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               this
               very
               Epistle
               to
               Timothy
               :
               The
               argument
               runs
               thus
               :
               The
               Presbyters
               spoken
               of
               by
               Paul
               in
               his
               Epistle
               to
               Timothy
               ,
               are
               Scripture-Bishops
               ;
               but
               Lay-Elders
               are
               not
               Scripture-Bishops
               ;
               therefore
               these
               cannot
               here
               be
               meant
               .
               The
               major
               is
               their
               own
               ,
               from
               1
               Tim.
               3.
               1.
               compared
               with
               4.
               14.
               
               Those
               which
               are
               called
               Presbyters
               in
               one
               place
               ,
               are
               Bishops
               in
               another
               ;
               and
               the
               main
               force
               of
               the
               argument
               lies
               in
               the
               promiscuous
               use
               of
               Bishop
               and
               Presbyter
               ;
               now
               then
               if
               Lay-Elders
               be
               not
               such
               Bishops
               ,
               then
               they
               are
               not
               Pauls
               Presbyters
               ;
               now
               Pauls
               Bishops
               must
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               fit
               to
               teach
               ,
               and
               therefore
               no
               Lay-Elders
               .
               Again
               ,
               we
               may
               consider
               where
               Timothy
               now
               was
               ,
               viz
               at
               Ephesus
               ,
               and
               therefore
               if
               such
               Lay-Elders
               anywhere
               they
               should
               be
               there
               ;
               Let
               us
               see
               then
               whether
               any
               such
               were
               here
               It
               is
               earnestly
               pleaded
               by
               all
               who
               are
               for
               Lay-Elders
               ,
               that
               the
               Elders
               spoken
               of
               Acts
               20.
               17.
               were
               the
               particular
               Elders
               of
               the
               Church
               of
               Ephesus
               ,
               to
               whom
               Paul
               spoke
               ,
               v.
               28.
               where
               we
               may
               find
               their
               Office
               at
               large
               described
               
                 Take
                 heed
                 therefore
                 unto
                 your selves
                 ,
                 and
                 all
                 the
                 flock
                 over
                 which
                 God
                 hath
                 made
                 you
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Bishops
                 or
                 Overseers
              
               .
               Here
               we
               see
               both
               the
               names
               Elders
               and
               Bishops
               confounded
               again
               ,
               
               so
               that
               he
               that
               was
               an
               Elder
               was
               a
               Bishop
               too
               ,
               and
               the
               Office
               of
               such
               Elders
               described
               to
               be
               a
               
                 Pastoral
                 charge
                 over
                 a
                 flock
              
               ,
               which
               is
               inconsistent
               with
               the
               notion
               of
               a
               Lay-Elder
               ▪
               Paul
               sent
               indefinitely
               for
               the
               
                 Elders
                 of
                 the
                 Church
              
               to
               come
               to
               him
               ;
               If
               any
               such
               then
               at
               Ephesus
               ,
               they
               must
               come
               at
               this
               summons
               ,
               all
               the
               Elders
               that
               came
               ,
               were
               such
               as
               were
               Pastors
               of
               Churches
               :
               therefore
               there
               could
               be
               no
               
                 Lay
                 Elders
              
               there
               ▪
               I
               insist
               not
               on
               the
               argument
               for
               maintenance
               implyed
               in
               double
               Honour
               ,
               which
               Chrysostome
               explains
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               supply
               of
               necessaries
               to
               be
               given
               to
               them
               ,
               as
               appears
               by
               ver
               .
               18.
               which
               argument
               Blondel
               saw
               such
               strength
               in
               ,
               that
               it
               brought
               him
               quite
               off
               from
               Lay-Elders
               in
               that
               place
               
               of
               Timothy
               .
               And
               he
               that
               will
               remove
               the
               Controversie
               from
               the
               Scriptures
               ,
               to
               the
               Primitive
               Church
               ,
               (
               as
               we
               have
               no
               reason
               to
               think
               ,
               that
               if
               such
               were
               appointed
               ,
               they
               should
               be
               so
               soon
               laid
               aside
               )
               will
               find
               it
               the
               greatest
               d●fficulty
               to
               trace
               the
               foot-steps
               of
               a
               Lay-Elder
               ,
               through
               the
               Records
               of
               antiquity
               for
               the
               three
               first
               centuries
               especially
               .
               The
               Writers
               of
               the
               Church
               speak
               of
               no
               Presbyters
               ,
               but
               such
               as
               preached
               ,
               as
               appears
               by
               
                 Origen
                 ,
                 Cyprian
              
               ,
               and
               Clement
               of
               !
               
               
                 Alexandria
                 ;
                 Origen
              
               saith
               ,
               
                 Omnes
                 Episcopi
                 atque
                 omn●s
                 Presbyteri
                 vel
                 Diaconi
                 ●rudiunt
                 nos
                 ,
                 &
                 erudientes
                 adhibent
                 correptionem
                 ,
                 &
                 verbis
                 austerioribus
                 increpant
                 .
              
               We
               see
               all
               Bishops
               ,
               Presbyters
               ,
               and
               Deacons
               w●re
               in
               his
               time
               Preachers
               .
               So
               
                 Cyprian
                 ,
                 Et
                 cre●ideram
                 quidem
                 Presbyteros
                 &
                 Diaconos
              
               
               
                 qui
                 illic
                 praesentes
                 sunt
                 ,
                 monere
                 vos
                 &
                 instruere
                 plenissimè
                 circa
                 Evangelii
                 Legem
                 ,
                 sicut
                 semper
                 ab
                 antecessoribus
                 nostris
                 factum
                 est
                 ▪
              
               and
               in
               another
               Epistle
               about
               making
               Numidicus
               a
               Presbyter
               ,
               he
               thus
               expresseth
               it
               ,
               
                 ut
                 ascribatur
                 Presbyterorum
              
               
               
                 Carthaginensium
                 numero
                 ,
                 &
                 nobiscum
                 sedeat
                 in
                 Clero
              
               ;
               where
               to
               sit
               as
               one
               of
               the
               Clergy
               ,
               and
               to
               be
               a
               Presbyter
               ,
               are
               all
               one
               .
               Again
               ,
               had
               there
               been
               any
               such
               Elders
               ,
               it
               would
               have
               belonged
               to
               them
               to
               lay
               hands
               on
               those
               that
               were
               reconciled
               to
               the
               Church
               after
               Censures
               ;
               now
               hands
               were
               onely
               laid
               on
               
               
                 ab
                 Episcopo
                 &
                 Clero
              
               ,
               as
               the
               same
               Cyprian
               tells
               us
               .
               
                 Clemens
                 Alexandrinus
              
               describing
               the
               Office
               of
               a
               Presbyter
               ,
               hath
               these
               
               words
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &c.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               where
               Teaching
               is
               looked
               on
               as
               his
               proper
               work
               :
               And
               elsewhere
               ,
               more
               fully
               and
               expresly
               discoursing
               
               of
               the
               service
               of
               God
               ,
               and
               distinguishing
               it
               according
               to
               the
               twofold
               service
               of
               men
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               he
               applies
               these
               to
               the
               Churches
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               The
               former
               he
               explains
               afterwards
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 A
                 Presbyter
                 is
                 one
                 that
                 is
                 ordained
                 or
                 appointed
                 for
                 the
                 instruction
                 of
                 others
                 in
                 order
                 to
                 their
                 amendment
                 ,
              
               implying
               thereby
               the
               Office
               of
               a
               Presbyter
               to
               be
               wholly
               conversant
               about
               teaching
               others
               ,
               to
               whom
               on
               that
               account
               the
               art
               of
               making
               others
               better
               doth
               properly
               belong
               .
               So
               much
               may
               suffice
               for
               those
               first
               times
               of
               the
               Church
               ,
               that
               there
               were
               no
               Presbyters
               then
               ,
               but
               such
               as
               had
               the
               Office
               of
               Teaching
               .
               And
               for
               the
               times
               afterwards
               of
               the
               Church
               ,
               let
               it
               suffice
               at
               present
               to
               produce
               the
               Testimony
               of
               a
               Council
               held
               in
               the
               beginning
               of
               the
               seventh
               Century
               ,
               who
               absolutely
               Decree
               against
               all
               Lay-persons
               medling
               in
               Church-affairs
               ;
               
                 Nova
                 actione
                 didicimus
                 ,
                 quosdam
              
               
               
                 ex
                 nostro
                 Collegio
                 contra
                 mores
                 Ecclesiasticos
                 ,
                 laicos
                 habere
                 in
                 rebus
                 Divinis
                 constitutos
                 Oeconomos
                 .
                 Proinde
                 pariter
                 tractantes
                 eligimus
                 ,
                 ut
                 unusquisque
                 nostrûm
                 secundum
                 Chalcedonensium
                 Patrum
                 decreta
                 ,
                 ex
                 proprio
                 Clero
                 Oeconomum
                 sibi
                 constituat
                 .
                 Indecorum
                 est
                 enim
                 Laicum
                 esse
                 vicarium
                 Episcopi
                 ,
                 &
                 saculares
                 in
                 Ecclesia
                 judicare
                 ;
                 i●
                 uno
                 enim
                 eodemque
                 Offici●
                 non
                 debet
                 esse
                 dispar
                 professio
                 .
              
               A
               Canon
               directly
               leveld
               against
               all
               
                 Lay-Chancellours
                 in
                 Bishops
                 Courts
              
               ,
               and
               such
               Officials
               :
               But
               doth
               with
               the
               same
               force
               take
               away
               all
               Lay-Elders
               ,
               as
               implying
               it
               to
               be
               wholly
               against
               the
               rule
               of
               the
               Church
               to
               have
               secular
               persons
               to
               judge
               in
               the
               Church
               .
               But
               although
               I
               suppose
               this
               may
               be
               sufficient
               to
               manifest
               the
               no
               Divine
               right
               of
               Lay-Elders
               ;
               yet
               I
               do
               not
               therefore
               absolutely
               condemn
               all
               use
               of
               some
               persons
               chosen
               by
               the
               people
               to
               be
               as
               their
               representatives
               ,
               for
               managing
               their
               interest
               in
               the
               affairs
               of
               the
               Church
               .
               For
               ,
               now
               the
               voice
               of
               the
               people
               (
               which
               was
               used
               in
               the
               Primitive
               times
               )
               is
               grown
               out
               of
               use
               :
               such
               a
               constitution
               ,
               whereby
               two
               or
               more
               of
               the
               peoples
               choice
               might
               be
               present
               at
               Church
               debates
               ,
               might
               be
               very
               useful
               ,
               so
               they
               be
               looked
               on
               onely
               as
               a
               prudential
               humane
               constitution
               ,
               and
               not
               as
               any
               thing
               founded
               on
               Divine
               right
               .
               So
               much
               may
               serve
               for
               the
               first
               Ground
               of
               the
               probability
               of
               the
               Apostles
               not
               
               observing
               one
               setled
               Form
               of
               Church-Government
               ,
               which
               was
               from
               the
               different
               state
               ,
               quantity
               and
               condition
               of
               the
               Churches
               by
               them
               planted
               .
               The
               second
               was
               
                 from
                 the
                 multitude
                 of
                 unfixed
                 Officers
                 residing
                 in
                 some
                 places
                 ,
                 who
                 managed
                 the
                 Affairs
                 of
                 the
                 Church
                 in
                 chief
                 ,
                 during
                 their
                 Residence
                 .
              
               Such
               were
               the
               Apostles
               and
               Evangelists
               ,
               and
               all
               persons
               almost
               of
               note
               in
               Scripture
               .
               They
               were
               but
               very
               sew
               ,
               and
               those
               in
               probability
               not
               the
               ablest
               ,
               who
               were
               left
               at
               home
               to
               take
               care
               of
               the
               spoil
               ;
               the
               strongest
               and
               ablest
               ,
               like
               
                 Commanders
                 in
                 an
                 Army
              
               ,
               were
               not
               setled
               in
               any
               Troop
               ,
               but
               went
               up
               and
               down
               from
               this
               company
               to
               that
               ,
               to
               order
               them
               and
               draw
               them
               forth
               :
               and
               while
               they
               were
               ,
               they
               had
               the
               chief
               authority
               among
               them
               ;
               but
               as
               Commandets
               of
               the
               Army
               ,
               and
               not
               as
               Officers
               of
               the
               Troop
               .
               Such
               were
               Evangelists
               who
               were
               sent
               sometimes
               into
               this
               Countrey
               to
               put
               the
               Churches
               in
               order
               there
               ,
               sometimes
               into
               another
               ;
               but
               where
               ever
               they
               were
               ,
               they
               acted
               as
               Evangelists
               and
               not
               as
               fixed
               Officers
               .
               And
               s●c●
               were
               Timothy
               and
               Titus
               ,
               notwithstanding
               all
               the
               Opposition
               made
               against
               it
               ,
               as
               will
               appear
               to
               any
               that
               will
               take
               an
               impartial
               Survey
               of
               the
               arguments
               on
               both
               sides
               .
               Now
               where
               there
               were
               in
               some
               places
               Evangelists
               ,
               in
               others
               not
               ,
               and
               in
               many
               Churches
               it
               may
               be
               no
               other
               Officers
               but
               these
               ,
               it
               will
               appear
               ,
               that
               the
               Apostles
               did
               not
               observe
               one
               constant
               Form
               ,
               but
               were
               with
               the
               Evangelists
               travelling
               abroad
               to
               the
               Churches
               ,
               and
               ordering
               things
               in
               them
               as
               they
               saw
               cause
               .
               But
               as
               to
               this
               I
               have
               anticipated
               my self
               already
               .
               The
               last
               ground
               was
               from
               the
               
                 different
                 custome
                 observed
                 in
                 the
                 Churches
                 ,
                 after
                 the
                 Apostles
                 times
                 .
              
               For
               no
               other
               rational
               account
               can
               be
               given
               of
               the
               different
               opinions
               of
               
                 Epiphanius
                 ,
                 Ierome
              
               ,
               and
               Hilary
               ,
               but
               this
               ,
               that
               one
               speak●
               of
               the
               Custome
               of
               some
               Churches
               ,
               and
               the
               other
               of
               others
               .
               In
               some
               as
               at
               Alexandria
               ,
               the
               Presbyters
               might
               choose
               their
               Bishop
               ;
               in
               other
               places
               it
               might
               be
               ,
               as
               Hilary
               saith
               ,
               that
               when
               the
               first
               withdrew
               ,
               another
               succeeded
               him
               .
               Not
               by
               a
               monethly
               or
               Annual
               rotation
               of
               Presidents
               ,
               as
               some
               have
               imagined
               ,
               but
               by
               a
               Presidency
               for
               life
               of
               one
               ,
               upon
               whose
               death
               another
               succeeded
               in
               his
               room
               .
               For
               the
               former
               Opinion
               hath
               not
               any
               Evidence
               at
               all
               for
               it
               in
               Scripture
               or
               Antiquity
               ;
               or
               in
               the
               place
               brought
               to
               prove
               it
               .
               For
               ,
               according
               to
               this
               Opinion
               ,
               Timothy
               must
               have
               but
               his
               course
               in
               
               the
               
                 rotation
                 of
                 Elders
                 at
                 Ephesus
              
               ,
               which
               seems
               very
               incongruous
               to
               the
               Office
               of
               Timothy
               .
               I
               conclude
               th●n
               that
               in
               all
               probability
               the
               Apostles
               tyed
               not
               themselves
               up
               to
               one
               certain
               course
               ,
               but
               in
               some
               Churches
               setled
               more
               or
               fewer
               Officers
               as
               they
               saw
               cause
               ,
               and
               in
               others
               governed
               themselves
               during
               life
               ;
               and
               that
               at
               their
               death
               they
               did
               not
               determine
               any
               form
               ,
               is
               probably
               argued
               from
               the
               different
               customes
               of
               several
               Churches
               afterwards
               .
            
             
               The
               third
               Consideration
               touching
               Apostolical
               practice
               ,
               is
               
               concerning
               the
               Obligatory
               force
               of
               it
               in
               reference
               to
               us
               ;
               which
               I
               lay
               down
               in
               these
               terms
               ,
               
                 That
                 a
                 meer
                 Apostolical
                 practice
                 being
                 supposed
                 ,
                 is
                 not
                 sufficient
                 of
                 its
                 self
                 for
                 the
                 founding
                 an
                 unalterable
                 and
                 perpetual
                 right
                 ,
                 for
                 that
                 Form
                 of
                 Government
                 in
                 the
                 Church
                 ,
                 which
                 is
                 supposed
                 to
                 be
                 founded
                 on
                 that
                 practice
                 .
              
               This
               is
               a
               Proposition
               I
               am
               sure
               ,
               will
               not
               be
               yielded
               without
               proving
               it
               ;
               and
               therefore
               I
               shall
               endeavour
               to
               doe
               it
               by
               a
               fourfold
               argument
               .
               First
               ,
               because
               many
               things
               were
               done
               by
               the
               Apostles
               without
               any
               intention
               of
               obliging
               any
               who
               succeeded
               them
               afterwards
               to
               do
               the
               same
               .
               As
               for
               instance
               ,
               the
               twelve
               Apostles
               going
               abroad
               so
               unprovided
               as
               they
               did
               when
               Christ
               sent
               them
               forth
               at
               first
               ,
               which
               would
               argue
               no
               great
               wisedome
               or
               reason
               in
               that
               man
               ,
               that
               should
               draw
               that
               practice
               into
               consequence
               now
               .
               Of
               the
               like
               nature
               was
               Pauls
               preaching
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               some
               Churches
               ,
               receiving
               no
               maintenance
               at
               all
               from
               some
               Churches
               ,
               as
               that
               at
               Corinth
               .
               Which
               instance
               is
               a
               manifest
               evidence
               of
               the
               monstrous
               weakness
               of
               Discourse
               in
               those
               who
               would
               make
               that
               example
               of
               Paul
               Obligatory
               to
               all
               Ministers
               of
               the
               Gospel
               now
               .
               And
               while
               they
               would
               by
               this
               argument
               take
               away
               their
               Lands
               and
               Tythes
               ,
               instead
               of
               them
               ,
               they
               give
               them
               
                 Plaustra
                 convitiorum
              
               ,
               whole
               loads
               of
               the
               most
               reproachful
               Speeches
               that
               ever
               were
               given
               to
               any
               ,
               but
               Christ
               and
               his
               Apostles
               .
               For
               my
               part
               ,
               I
               think
               the
               Ministers
               of
               the
               Gospel
               would
               want
               one
               of
               the
               Badges
               of
               Honour
               belonging
               to
               their
               Office
               ,
               were
               they
               not
               thus
               reproachfully
               used
               ▪
               It
               is
               part
               of
               the
               State
               which
               belongs
               to
               the
               true
               Ministers
               of
               the
               Gospel
               to
               be
               followed
               by
               such
               blackmouthed
               Lacqueyes
               ,
               who
               by
               their
               virulent
               Speeches
               are
               so
               farre
               their
               Friends
               ,
               as
               to
               keep
               them
               from
               that
               Curse
               which
               our
               Saviour
               pronounceth
               ;
               
                 Wo
                 be
                 unto
                 you
              
               
               
                 when
                 all
                 men
                 speak
                 well
                 of
                 you
                 .
              
               But
               let
               us
               see
               how
               much
               wooll
               there
               is
               after
               all
               this
               cry
               ▪
               too
               little
               to
               cloath
               the
               backs
               of
               Ministers
               ,
               if
               such
               persons
               might
               be
               their
               Tythe-men
               ;
               but
               it
               is
               well
               they
               are
               so
               little
               befriended
               ,
               yea
               so
               much
               opposed
               by
               the
               great
               Apostle
               ,
               in
               that
               singular
               practice
               of
               his
               .
               For
               doth
               he
               say
               ,
               It
               was
               unlawful
               for
               him
               to
               receive
               a
               maintenance
               from
               the
               Churches
               he
               preached
               to
               ?
               Nay
               doth
               he
               not
               set
               himself
               to
               prove
               not
               onely
               the
               lawfulness
               of
               Ministers
               taking
               it
               ,
               but
               the
               duty
               of
               peoples
               giving
               it
               ,
               1
               Cor.
               9.
               from
               the
               seventh
               to
               the
               f●●teenth
               verse
               ,
               giving
               many
               pregnant
               arguments
               to
               that
               purpose
               ?
               Doth
               he
               not
               say
               that
               all
               the
               Apostles
               besides
               him
               
               and
               Barnabas
               ,
               did
               forbear
               working
               ,
               and
               consequen●ly
               had
               all
               their
               necessities
               supplyed
               by
               the
               Churches
               ?
               Nay
               do●h
               not
               Paul
               himself
               say
               
                 that
                 he
                 robbed
                 other
                 Churches
                 ,
                 taking
                 wages
              
               
               
                 of
                 them
                 to
                 do
                 service
                 to
                 them
                 ?
              
               What
               Paul
               turned
               hireling
               ?
               and
               in
               the
               plainest
               terms
               take
               Wages
               of
               Churches
               ?
               Yet
               so
               it
               is
               ,
               and
               his
               forbearing
               it
               at
               Corinth
               ,
               was
               apt
               to
               be
               interpreted
               as
               an
               argument
               that
               he
               did
               not
               love
               them
               ,
               2
               Cor.
               11.
               11.
               
               So
               far
               were
               they
               from
               looking
               upon
               Paul
               as
               a
               hireling
               in
               doing
               it
               .
               Paul
               is
               strong
               and
               earnest
               in
               asserting
               his
               right
               :
               he
               might
               have
               done
               it
               at
               Corinth
               as
               well
               as
               elsewhere
               :
               But
               from
               some
               prudent
               considerations
               of
               his
               own
               ,
               mentioned
               2
               Cor.
               11.
               12.
               he
               forbo●e
               the
               exercise
               of
               his
               right
               among
               them
               ,
               although
               at
               the
               same
               time
               he
               received
               maintenance
               from
               other
               places
               .
               As
               for
               any
               Divine
               right
               of
               a
               particular
               
               way
               of
               maintenance
               ,
               I
               am
               of
               the
               same
               Opinion
               as
               to
               that
               which
               I
               am
               in
               reference
               to
               particular
               Forms
               of
               Church-Government
               :
               and
               those
               that
               are
               of
               another
               Opinion
               .
               I
               would
               not
               wish
               them
               so
               much
               injury
               ,
               as
               to
               want
               their
               maintenance
               till
               they
               prove
               it
               .
               But
               then
               I
               say
               ,
               these
               things
               are
               clear
               in
               themselves
               ,
               and
               I
               think
               sufficient
               grounds
               for
               conscience
               ,
               as
               to
               the
               duty
               of
               paying
               on
               the
               one
               side
               ,
               and
               the
               lawfulness
               of
               receiving
               it
               on
               the
               other
               ▪
               First
               that
               a
               maintenance
               in
               general
               be
               given
               to
               Gospel
               Ministers
               ,
               is
               of
               Divine
               right
               :
               
                 else
                 the
                 Labourer
                 were
                 not
                 worthy
                 of
                 his
                 hire
              
               ;
               nor
               could
               that
               be
               true
               which
               Paul
               saith
               ,
               
                 that
                 our
                 Lord
                 hath
                 ordained
              
               ;
               
               
                 that
                 they
                 which
                 preach
                 the
                 Gospel
                 should
                 live
                 of
                 the
                 Gospel
                 .
                 Secondly
                 ,
              
               A
               maintenance
               in
               general
               being
               due
               ,
               Lawful
               authority
               may
               determine
               the
               particular
               way
               of
               raising
               it
               ;
               the
               
               equity
               of
               which
               way
               may
               be
               best
               derived
               from
               what
               was
               the
               most
               ancient
               pract●ce
               of
               the
               World
               in
               dedicating
               things
               to
               God
               ,
               and
               was
               approved
               by
               God
               himself
               among
               his
               own
               people
               ,
               the
               Jews
               :
               So
               that
               the
               way
               of
               maintenance
               by
               Tythes
               is
               the
               most
               just
               and
               equitable
               way
               .
               Thirdly
               ,
               It
               being
               in
               the
               Magistrates
               power
               to
               determine
               the
               way
               of
               maintenance
               ,
               what
               is
               so
               determined
               ,
               doth
               bind
               the
               Consciences
               of
               all
               subject
               to
               that
               power
               ,
               to
               an
               obedience
               to
               it
               for
               conscience
               sake
               :
               In
               as
               much
               as
               all
               men
               are
               bound
               thus
               to
               obey
               the
               Magistrate
               in
               all
               things
               established
               by
               him
               as
               Laws
               ;
               and
               the
               very
               same
               reasons
               any
               can
               plead
               for
               disobedience
               as
               to
               this
               ,
               may
               equally
               serve
               for
               disobedience
               to
               any
               other
               Lawes
               made
               by
               the
               Supreme
               Magistrate
               .
               This
               I
               suppose
               is
               the
               clearest
               Resolution
               of
               that
               other
               more
               vexed
               then
               intricate
               Controversie
               about
               the
               right
               of
               Tythes
               ;
               which
               I
               have
               here
               spoken
               of
               by
               occasion
               of
               the
               mention
               of
               the
               Apostles
               practice
               ;
               and
               because
               it
               is
               resolved
               upon
               the
               same
               principles
               with
               the
               subject
               I
               am
               upon
               .
               Meer
               Apostolical
               practice
               we
               see
               doth
               not
               bind
               ,
               because
               the
               Apostles
               did
               many
               things
               without
               intention
               of
               binding
               others
               .
               Secondly
               ,
               the
               Apostles
               did
               many
               things
               upon
               particular
               Occasions
               ,
               Emergencies
               ,
               and
               circumstances
               ,
               which
               things
               so
               done
               ,
               cannot
               bind
               by
               vertue
               of
               their
               doing
               them
               any
               further
               then
               a
               parity
               of
               reason
               doth
               conclude
               the
               same
               things
               to
               be
               done
               in
               the
               same
               circumstances
               .
               Thus
               
                 Pauls
                 Coelibate
              
               is
               far
               from
               binding
               the
               Church
               ,
               it
               being
               no
               universal
               practice
               of
               the
               Apostles
               by
               a
               Law
               ,
               but
               onely
               a
               thing
               taken
               up
               by
               him
               upon
               some
               particular
               grounds
               ,
               not
               of
               perpetual
               
               and
               universal
               concernment
               .
               So
               community
               of
               goods
               was
               used
               at
               first
               by
               the
               Church
               o●
               Ierusalem
               as
               most
               sutable
               to
               the
               present
               state
               of
               that
               Church
               ;
               but
               as
               far
               as
               we
               can
               find
               ,
               did
               neither
               perpetually
               hold
               in
               that
               Church
               ,
               nor
               universally
               obtain
               among
               other
               Churches
               ;
               as
               is
               most
               clear
               in
               the
               Church
               at
               Corinth
               by
               their
               Law-sui●●
               ,
               by
               the
               different
               offerings
               of
               the
               
               rich
               and
               poor
               at
               the
               Lords
               Supper
               ,
               and
               by
               their
               personal
               contributions
               .
               So
               the
               Apostles
               Preaching
               from
               house
               to
               house
               ,
               was
               ,
               for
               want
               of
               conveniency
               then
               of
               more
               publick
               places
               ,
               as
               free
               onely
               for
               Christians
               ;
               although
               that
               practice
               binds
               now
               as
               far
               as
               the
               Reason
               doth
               ;
               viz.
               in
               its
               tendency
               
               the
               promoting
               the
               work
               of
               Salvation
               of
               mens
               Souls
               Laying
               on
               hands
               for
               conferring
               the
               gifts
               of
               the
               Holy
               Ghost
               can
               never
               certainly
               bind
               where
               the
               Reason
               of
               it
               is
               ceased
               ,
               but
               may
               still
               continue
               ●s
               a
               rite
               of
               solemn
               Prayer
               ,
               and
               not
               by
               vertue
               of
               that
               practice
               .
               Observing
               the
               Apostolical
               Decrees
               of
               
                 abstaining
                 from
                 blood
                 ,
                 and
                 things
                 strangled
                 and
                 offered
                 to
                 Idols
                 ,
              
               did
               hold
               as
               long
               as
               the
               ground
               of
               making
               them
               did
               ,
               which
               was
               condescension
               to
               the
               Jews
               ,
               although
               it
               must
               be
               withall
               acknowledged
               
               that
               the
               Primitive
               Christians
               of
               the
               second
               and
               third
               Centuries
               did
               generally
               observe
               them
               ;
               and
               the
               Greek
               Church
               to
               this
               day
               ;
               and
               some
               men
               of
               note
               and
               learning
               have
               pleaded
               for
               the
               necessary
               observation
               of
               them
               still
               ,
               as
               
                 Christ.
                 Beckman
                 ,
                 Steph.
                 Curcellaeus
              
               in
               a
               Diatriba
               lately
               published
               to
               this
               purpose
               ,
               to
               which
               Grotius
               is
               likewise
               very
               inclinable
               .
               The
               arguments
               are
               too
               large
               here
               to
               examine
               ,
               although
               I
               see
               
               not
               how
               possibly
               that
               place
               of
               Paul
               can
               be
               avoided
               ,
               
                 Whatever
                 is
                 set
                 in
                 the
                 shambles
                 eat
                 ,
                 making
                 no
                 scruple
                 for
                 conscience
                 sak●
                 .
              
            
             
               I
               conclude
               this
               with
               what
               I
               laid
               down
               at
               the
               entrance
               of
               
               this
               Treatise
               ,
               that
               where
               any
               Act
               or
               Law
               is
               founded
               upon
               a
               particular
               reason
               or
               occasion
               as
               the
               ground
               of
               it
               ,
               it
               doth
               no
               further
               oblige
               then
               the
               reason
               or
               occasion
               of
               it
               doth
               continue
               .
               Therefore
               before
               an
               acknowledged
               Apostolical
               practice
               be
               looked
               on
               as
               Obligatory
               ,
               it
               must
               be
               made
               appear
               that
               what
               they
               did
               ,
               was
               not
               according
               as
               they
               saw
               reason
               and
               cause
               for
               the
               doing
               it
               ,
               depending
               upon
               the
               several
               circumstances
               of
               Time
               ,
               Place
               ,
               and
               Persons
               ;
               but
               that
               they
               did
               it
               from
               some
               unalterable
               Law
               of
               Chr●ist
               ,
               or
               from
               some
               such
               indispensable
               reasons
               ,
               as
               will
               equally
               hold
               in
               all
               Times
               ,
               Places
               ,
               and
               Persons
               .
               And
               so
               the
               Obligation
               is
               taken
               off
               from
               Apostolical
               practice
               ,
               and
               laid
               upon
               that
               Law
               and
               Reason
               which
               was
               the
               ground
               of
               it
               .
               Thirdly
               ,
               Offices
               that
               were
               of
               Apostolical
               appointment
               ,
               are
               grown
               wholly
               out
               of
               use
               in
               the
               Church
               ,
               without
               mens
               looking
               upon
               themselvs
               as
               bound
               now
               to
               observe
               them
               .
               As
               the
               Widdows
               of
               the
               Churches
               afterwards
               from
               their
               Office
               called
               Deaconnesses
               of
               the
               Church
               ,
               of
               which
               number
               
               Phoebe
               was
               one
               ,
               whom
               Paul
               calls
               the
               Deaconness
               of
               the
               Church
               at
               Cenchrea
               :
               so
               both
               Origen
               and
               Chrysostome
               understand
               
               
               it
               .
               Of
               them
               and
               their
               continuance
               in
               the
               Church
               for
               
               some
               Centuries
               of
               years
               ,
               much
               is
               spoken
               by
               several
               Writers
               ,
               and
               resolved
               by
               several
               Councils
               ;
               and
               yet
               we
               see
               these
               are
               laid
               aside
               by
               the
               p●etenders
               to
               hold
               close
               to
               Apostolical
               practice
               :
               if
               that
               binds
               ,
               certainly
               it
               doth
               in
               its
               plain
               institutions
               ;
               if
               it
               doth
               not
               bind
               in
               them
               ▪
               how
               can
               it
               in
               that
               which
               is
               only
               gathered
               but
               by
               uncertain
               conjectures
               to
               have
               been
               ever
               their
               practice
               ;
               So
               that
               in
               the
               issue
               ,
               those
               who
               plead
               so
               much
               for
               the
               obligatory
               nature
               of
               Apostolical
               practice
               ,
               do
               not
               think
               it
               obligatory
               ;
               for
               if
               they
               did
               ,
               how
               comes
               this
               office
               of
               Widdows
               and
               Deaconesses
               to
               be
               neglected
               ?
               If
               it
               be
               answered
               ,
               that
               these
               are
               not
               usefull
               now
               ;
               then
               we
               must
               say
               ,
               that
               we
               look
               upon
               Apostolical
               practice
               to
               be
               binding
               no
               further
               then
               we
               judge
               it
               useful
               ,
               or
               the
               reason
               of
               it
               holds
               ;
               which
               is
               as
               much
               as
               to
               say
               ,
               of
               its
               self
               it
               binds
               not
               .
               Fourthly
               ,
               Rites
               and
               customs
               Apostolical
               are
               altered
               ;
               therefore
               men
               do
               not
               think
               that
               Apostolical
               practice
               doth
               bind
               .
               For
               if
               it
               did
               ,
               there
               could
               be
               no
               alteration
               of
               things
               agreeable
               thereunto
               .
               Now
               let
               any
               one
               consider
               but
               these
               few
               particulars
               ,
               and
               judge
               how
               far
               the
               pleaders
               for
               a
               divine
               Right
               of
               Apostolical
               practice
               ,
               do
               look
               upon
               themselves
               as
               bound
               now
               to
               observe
               them
               :
               as
               Dipping
               in
               baptism
               ,
               the
               use
               of
               Love
               ▪
               Feasts
               ,
               community
               of
               goods
               ,
               the
               Holy
               kiss
               ,
               by
               *
               Tertullian
               called
               
                 Signa●ulum
                 orationis
              
               :
               yet
               none
               look
               upon
               themselves
               as
               bound
               to
               observe
               them
               now
               ,
               and
               yet
               all
               acknowledge
               them
               to
               have
               been
               the
               practice
               of
               the
               Apostles
               :
               and
               therefore
               certainly
               though
               when
               it
               may
               serve
               for
               their
               purpose
               ,
               men
               will
               make
               Apostolical
               practice
               to
               found
               a
               divine
               Right
               :
               yet
               when
               they
               are
               gone
               off
               from
               the
               matter
               in
               hand
               ,
               they
               change
               their
               opinion
               with
               the
               matter
               ,
               and
               can
               then
               think
               themselves
               free
               as
               to
               the
               observation
               of
               things
               by
               themselves
               acknowledged
               to
               be
               Apostolical
               .
               Thus
               we
               are
               at
               last
               come
               to
               the
               end
               of
               this
               chapter
               ,
               which
               we
               have
               been
               the
               longer
               upon
               ,
               because
               the
               main
               hinge
               of
               this
               controversie
               did
               ly●
               in
               the
               practice
               of
               the
               Apostles
               ,
               which
               I
               suppose
               now
               so
               far
               cleared
               as
               not
               to
               hinder
               our
               progress
               towards
               what
               remains
               ;
               which
               we
               hope
               will
               admit
               of
               a
               quicker
               dispatch
               .
               We
               come
               therefore
               from
               the
               Apostles
               to
               the
               Primitive
               Church
               ,
               to
               see
               whether
               by
               the
               practice
               of
               that
               we
               can
               find
               any
               thing
               whereby
               they
               looked
               on
               themselves
               as
               obliged
               by
               an
               unalterable
               Law
               to
               observe
               any
               one
               particular
               form
               of
               Church-Government
               .
            
          
           
             
             
               CHAP.
               VII
               .
            
             
               
                 The
                 Churches
                 Polity
                 in
                 the
                 ages
                 after
                 the
                 Apostles
                 considered
                 :
                 Evidences
                 thence
                 that
                 no
                 certain
                 unalterable
                 Form
                 of
                 Church-Government
                 was
                 delivered
                 to
                 them
                 .
                 1.
                 
                 Because
                 Church-Power
                 did
                 in
                 large
                 as
                 the
                 Churches
                 did
                 .
                 Whether
                 any
                 Metropolitan
                 Churches
                 established
                 by
                 the
                 Apostles
                 .
                 Seven
                 Churches
                 of
                 Asia
                 ,
                 whether
                 Metropolitical
                 .
                 Philippi
                 no
                 Metropolis
                 either
                 in
                 Civil
                 or
                 Eccl●siastical
                 sense
                 .
                 Several
                 degrees
                 of
                 inlargemext
                 of
                 Churches
                 .
                 Churches
                 first
                 the
                 Christians
                 in
                 whole
                 Cities
                 ,
                 proved
                 by
                 several
                 arguments
                 ,
                 the
                 Eulogiae
                 an
                 evidence
                 of
                 it
                 .
                 Churches
                 extended
                 into
                 the
                 neighbour
                 Territories
                 by
                 the
                 preaching
                 there
                 of
                 City
                 Presbyters
                 ;
                 thence
                 comes
                 the
                 subordination
                 between
                 then
                 Churches
                 by
                 degrees
                 inlarged
                 to
                 Diocesses
                 ;
                 from
                 thence
                 to
                 Provinces
                 .
                 The
                 Original
                 of
                 Metropolitans
                 and
                 Patriarchs
                 .
                 2.
                 
                 No
                 certain
                 Form
                 used
                 in
                 all
                 Churches
                 .
                 Some
                 Churches
                 without
                 Bishops
                 ,
                 
                   Scots
                   ,
                   Goths
                
                 .
                 Some
                 with
                 but
                 one
                 Bishop
                 in
                 their
                 whole
                 Countrey
                 .
                 Scythian
                 ,
                 Aethiopian
                 Churches
                 how
                 governed
                 .
                 Many
                 Cities
                 without
                 Bishops
                 .
                 Diocesses
                 much
                 altered
                 .
                 Bishops
                 discontinued
                 in
                 several
                 Churches
                 for
                 many
                 years
                 .
                 3.
                 
                 Confor●eing
                 Ecclesiastical
                 Government
                 to
                 the
                 civil
                 in
                 the
                 extent
                 of
                 Diocesses
                 .
                 The
                 suburbicarian
                 Churches
                 what
                 .
                 Bishops
                 answerable
                 to
                 the
                 civil
                 Governours
                 .
                 Churches
                 power
                 rises
                 from
                 the
                 greatness
                 of
                 Cities
                 .
                 4.
                 
                 Validity
                 of
                 Ordination
                 by
                 Presbyters
                 in
                 places
                 where
                 Bishops
                 were
                 .
                 The
                 case
                 of
                 Ischyras
                 discussed
                 ;
                 instances
                 given
                 of
                 Ordination
                 by
                 Presbyters
                 not
                 pronounced
                 null
                 .
                 5.
                 
                 The
                 Churches
                 prudence
                 in
                 managing
                 its
                 affairs
                 ,
                 by
                 the
                 several
                 Canons
                 ,
                 Provincial
                 Synods
                 ,
                 
                   Codex
                   Canonum
                
                 .
              
            
             
               HAving
               largely
               considered
               the
               actions
               of
               Christ
               ,
               and
               
               the
               practice
               of
               the
               Apostles
               ,
               so
               far
               as
               they
               are
               conceived
               to
               have
               reference
               to
               the
               determining
               the
               certain
               form
               of
               Government
               in
               the
               Church
               ;
               our
               next
               stage
               is
               ,
               according
               to
               our
               propounded
               method
               ,
               to
               examine
               what
               light
               the
               practice
               of
               the
               Church
               in
               the
               ages
               succeeding
               the
               Apostles
               will
               cast
               upon
               the
               controversie
               we
               are
               upon
               .
               For
               although
               ,
               according
               to
               the
               principles
               established
               and
               ●aid
               down
               by
               us
               ,
               there
               
               can
               be
               nothing
               setled
               as
               an
               universal
               Law
               for
               the
               Church
               but
               what
               we
               find
               in
               Scriptures
               :
               yet
               because
               the
               general
               practice
               of
               the
               Church
               is
               conceived
               to
               be
               of
               ●o
               great
               use
               for
               understanding
               what
               the
               Apostles
               intentions
               ,
               as
               well
               as
               actions
               were
               ,
               we
               shall
               chearfully
               pass
               over
               this
               Rubicon
               ,
               because
               not
               with
               an
               intent
               to
               increase
               divisions
               ,
               but
               to
               find
               out
               some
               further
               evidence
               of
               a
               way
               to
               compose
               them
               .
               Our
               Inquiry
               then
               is
               ,
               Whether
               the
               primitive
               Church
               did
               conceive
               its
               self
               obliged
               to
               observe
               unalterably
               one
               individual
               form
               of
               Government
               ,
               as
               delivered
               down
               to
               them
               either
               by
               a
               Law
               of
               Christ
               ,
               or
               an
               universal
               constitution
               of
               the
               Apostles
               ;
               or
               else
               did
               only
               settle
               and
               order
               things
               for
               Church-government
               ,
               according
               as
               it
               judged
               them
               tend
               most
               to
               the
               peace
               and
               settlement
               of
               the
               Church
               ,
               without
               any
               antecedent
               obligation
               ,
               as
               necessarily
               binding
               to
               observe
               onely
               one
               course
               .
               This
               latter
               I
               shall
               endeavour
               to
               make
               out
               to
               have
               been
               the
               onely
               Rule
               and
               Law
               which
               the
               primitive
               Church
               observed
               as
               to
               Church-government
               ,
               viz.
               the
               tendency
               of
               its
               constitutions
               to
               the
               peace
               and
               unity
               of
               the
               Church
               ;
               and
               not
               any
               binding
               Law
               or
               practice
               of
               Christ
               or
               his
               Apostles
               .
               For
               the
               demonstrating
               of
               which
               ,
               I
               have
               made
               choyce
               of
               such
               arguments
               as
               most
               immediately
               te●d
               to
               the
               proving
               of
               it
               .
               For
               ,
               
                 If
                 the
                 power
                 of
                 the
                 Church
                 and
                 its
                 officers
                 did
                 encrease
                 meerly
                 from
                 the
                 inlargement
                 of
                 the
                 bounds
                 of
                 Churches
                 ,
                 if
                 no
                 one
                 certain
                 form
                 were
                 observed
                 in
                 all
                 Churches
                 ,
                 but
                 great
                 varieties
                 as
                 to
                 Officers
                 and
                 Diocesses
                 ;
                 if
                 the
                 course
                 used
                 in
                 setling
                 the
                 power
                 of
                 the
                 chief
                 Officers
                 of
                 the
                 Church
                 was
                 from
                 agreement
                 with
                 the
                 civil
                 government
                 ,
                 if
                 notwithstanding
                 the
                 superiority
                 of
                 Bishops
                 ,
                 the
                 ordination
                 of
                 Presbyters
                 was
                 owned
                 as
                 valid
                 ;
                 if
                 in
                 all
                 other
                 things
                 concernning
                 the
                 Churches
                 Polity
                 ,
                 the
                 Churches
                 prudence
                 was
                 looked
                 on
                 as
                 a
                 sufficient
                 ground
                 to
                 establish
                 things
              
               ;
               then
               we
               may
               with
               reason
               conciude
               ,
               that
               nothing
               can
               be
               inferred
               from
               the
               practice
               of
               the
               primitive
               Church
               ▪
               Demonstrative
               of
               any
               one
               fixed
               form
               of
               Church-government
               delivered
               from
               the
               Apostles
               ●o
               them
               .
               Having
               thus
               by
               a
               l●ght
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               drawn
               ou●
               the
               several
               lines
               of
               the
               pourtraiture
               of
               the
               Polity
               of
               the
               antient
               Church
               ,
               we
               now
               proceed
               to
               fill
               them
               up
               ,
               though
               not
               with
               that
               life
               which
               it
               deserves
               ,
               yet
               so
               far
               as
               the
               model
               of
               this
               Discourse
               will
               permit
               .
               Our
               first
               argument
               then
               is
               
                 from
                 the
              
               
               
                 rise
                 of
                 the
                 extent
                 of
                 the
                 power
                 of
                 Church-Governours
                 ,
              
               which
               I
               assert
               not
               to
               have
               been
               from
               any
               order
               of
               the
               Apostles
               ,
               but
               from
               the
               gradual
               encrease
               of
               the
               Churches
               committed
               to
               their
               charge
               .
               This
               will
               be
               best
               done
               by
               the
               observation
               of
               the
               growth
               of
               Churches
               ,
               and
               how
               proportionably
               the
               power
               of
               the
               Governours
               did
               increase
               with
               it
               .
               As
               to
               that
               ,
               there
               ●re
               four
               observable
               steps
               or
               periods
               ,
               as
               so
               many
               ages
               of
               growth
               in
               the
               primitive
               Churches
               .
               First
               ,
               when
               Churches
               and
               Cities
               were
               of
               the
               same
               extent
               .
               Secondly
               ,
               when
               Churches
               took
               in
               the
               adjoyning
               Terri●ories
               with
               the
               Villages
               belonging
               to
               the
               Cities
               .
               Thirdly
               ,
               when
               several
               Cities
               with
               their
               Villages
               did
               associate
               for
               Church-Government
               in
               the
               same
               Province
               .
               Fourthly
               ,
               when
               several
               provinces
               did
               associate
               for
               Government
               in
               the
               Roman
               Empire
               .
               Of
               these
               in
               their
               order
               .
            
             
               The
               first
               period
               of
               Church
               government
               observable
               in
               the
               
               primitive
               Church
               ,
               was
               ,
               
                 when
                 Churches
                 were
                 the
                 same
                 with
                 Christians
                 in
                 whole
                 Cities
                 .
              
               For
               the
               clearing
               of
               this
               ,
               I
               shall
               first
               shew
               ,
               that
               the
               primitive
               constitution
               of
               Churches
               was
               in
               a
               society
               of
               Christians
               in
               the
               same
               City
               .
               Secondly
               ,
               I
               shall
               consider
               the
               form
               and
               manner
               of
               Government
               then
               observed
               among
               them
               .
               Thirdly
               ,
               consider
               what
               relation
               the
               several
               Churches
               in
               Cities
               had
               to
               one
               another
               .
               
                 First
                 ,
                 That
                 the
                 Primitive
                 Churches
                 were
                 Christians
                 of
                 whole
                 Cities
                 .
              
               It
               is
               but
               a
               late
               and
               novel
               acception
               of
               the
               word
               Church
               ,
               whereby
               it
               is
               taken
               for
               stated
               ,
               fixed
               congregations
               for
               publike
               Worship
               ,
               and
               doubtless
               the
               original
               of
               it
               is
               only
               from
               the
               distinction
               of
               Churches
               in
               greater
               Cities
               into
               their
               several
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               publike
               places
               for
               meeting
               ,
               whence
               the
               Scotch
               Kirk
               ,
               and
               our
               English
               Church
               ;
               so
               that
               from
               calling
               the
               place
               Church
               ,
               they
               proceed
               to
               call
               the
               persons
               there
               meeting
               by
               that
               name
               ;
               and
               thence
               some
               think
               the
               name
               of
               Church
               so
               appropriated
               to
               such
               a
               society
               of
               Christians
               as
               may
               meet
               at
               such
               a
               place
               ,
               that
               they
               make
               it
               a
               matter
               of
               Religion
               not
               to
               call
               those
               places
               Churches
               ,
               from
               whence
               originally
               the
               very
               name
               ,
               as
               we
               use
               it
               ,
               was
               derived
               .
               But
               this
               may
               be
               pardoned
               among
               other
               the
               religio●s
               weaknesses
               of
               well
               meaning
               ,
               but
               lesse
               knowing
               people
               .
               A
               Church
               in
               its
               primary
               sense
               ,
               as
               it
               answers
               to
               the
               Greek
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               applyed
               to
               Christians
               ,
               is
               a
               society
               of
               Christians
               living
               together
               in
               one
               City
               ,
               whether
               
               meeting
               together
               in
               many
               Congregations
               ,
               or
               one
               ,
               is
               not
               at
               all
               material
               ;
               because
               they
               were
               not
               called
               a
               Church
               as
               meeting
               together
               in
               one
               place
               ,
               but
               as
               they
               were
               a
               Society
               of
               Christians
               inhabiting
               together
               in
               such
               a
               City
               :
               not
               but
               that
               I
               think
               a
               society
               of
               Christians
               might
               be
               called
               a
               Church
               ,
               where-ever
               they
               were
               ,
               whether
               in
               a
               City
               or
               Countrey
               ,
               but
               because
               the
               first
               and
               chief
               mention
               we
               meet
               with
               in
               Scripture
               of
               Churches
               ,
               is
               of
               such
               as
               did
               dwell
               together
               in
               the
               same
               Cities
               ;
               as
               is
               evident
               from
               many
               pregnant
               places
               of
               Scripture
               to
               this
               purpose
               .
               As
               Acts
               14.
               23.
               compared
               with
               Titus
               1.
               5.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               one
               place
               ,
               is
               the
               same
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               other
               .
               
                 Ordaining
                 Elders
                 in
                 every
                 Church
                 ,
                 and
                 ordaining
                 Elders
                 in
                 every
                 City
              
               ;
               which
               implyes
               ,
               that
               by
               Churches
               then
               were
               meant
               the
               body
               of
               Christians
               residing
               in
               the
               Cities
               :
               over
               which
               the
               Apostles
               ordained
               Elders
               to
               rule
               them
               .
               So
               Acts
               16.
               4.
               5.
               
               
                 As
                 they
                 went
                 through
                 the
                 Cities
                 ,
              
               &c.
               
                 and
                 so
                 were
                 the
                 Churches
                 established
                 in
                 the
                 faith
                 .
              
               The
               Churches
               here
               were
               the
               Christians
               of
               those
               Cities
               which
               they
               went
               through
               .
               So
               Acts
               20.
               17.
               
               
                 He
                 sent
                 to
              
               Ephesus
               
                 and
                 called
                 the
                 Elders
                 of
                 the
                 Church
                 .
              
               If
               by
               the
               Elders
               we
               mean
               ,
               as
               all
               those
               do
               we
               now
               deal
               with
               ,
               the
               Elders
               of
               Ephesus
               ,
               then
               it
               is
               here
               evident
               ,
               that
               the
               Elders
               of
               the
               Church
               and
               of
               the
               City
               are
               all
               one
               ;
               but
               what
               is
               more
               observable
               ,
               ver
               .
               28.
               he
               calls
               the
               Church
               of
               that
               City
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Take
                 heed
                 to
                 your selves
                 ,
                 and
                 to
                 the
                 flock
                 over
                 which
                 God
                 hath
                 made
                 you
                 overse●rs
                 ,
                 to
                 feed
                 the
                 Church
                 of
                 God.
              
               Where
               several
               things
               are
               observable
               to
               our
               purpose
               ;
               first
               ,
               that
               the
               body
               of
               Christians
               in
               Ephesus
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               flock
               of
               the
               Church
               ,
               and
               not
               the
               several
               flocks
               and
               Churches
               ,
               over
               which
               God
               hath
               made
               you
               Bishops
               .
               Secondly
               ,
               That
               all
               these
               spoken
               to
               were
               such
               as
               had
               a
               pastoral
               charge
               of
               this
               one
               flock
               ;
               Paul
               calls
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               chargeth
               them
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 to
                 do
                 the
                 work
                 of
                 a
                 Pastor
              
               towards
               it
               .
               So
               that
               either
               there
               must
               be
               several
               Pastors
               taking
               the
               pastoral
               charge
               of
               one
               Congregation
               ,
               which
               is
               not
               very
               suitable
               with
               the
               principles
               of
               those
               I
               now
               dispute
               against
               ;
               or
               else
               many
               congregations
               in
               one
               City
               are
               all
               called
               but
               one
               Church
               ,
               and
               
               one
               flock
               ,
               which
               is
               the
               thing
               I
               plead
               for
               .
               And
               therefore
               it
               is
               an
               observation
               of
               good
               use
               to
               the
               purpose
               in
               hand
               ,
               that
               the
               New
               Test●ment
               speaking
               of
               the
               Churches
               in
               a
               Province
               ,
               alwayes
               speakes
               of
               them
               in
               the
               plural
               number
               ,
               as
               
                 the
                 Churches
                 of
                 Iudaea
              
               ,
               Gal.
               1.
               22
               ,
               1
               Thes.
               2
               ▪
               14.
               
               
                 The
                 Churches
                 of
              
               Sama●i●
               and
               Galilee
               ,
               Acts
               9.
               31.
               
               
                 The
                 Churches
                 of
              
               Syria
               and
               C●icia
               ,
               Acts
               15.
               41.
               
               
                 The
                 Churches
                 of
              
               Galatia
               ,
               1
               Cor.
               16.
               1.
               
               Gal
               ,
               1.
               1
               ,
               2.
               
               
                 The
                 Churches
                 of
              
               Asia
               ,
               Rom.
               16.
               16.
               
               Rev.
               1.
               11.
               
               But
               when
               it
               speaks
               of
               any
               particular
               City
               ,
               then
               it
               is
               alwayes
               used
               in
               the
               Singular
               number
               ,
               as
               
                 the
                 Church
                 at
              
               Jerusalem
               ,
               Acts
               8.
               1.
               
               —
               15
               4
               ,
               22.
               
               
                 The
                 Church
                 at
              
               Antioch
               ,
               Acts
               11.
               26
               —
               13.
               1.
               
               
                 The
                 Church
                 at
              
               Corinth
               ,
               1
               Cor.
               1.
               2.
               2
               
               Cor.
               1.
               1●
               and
               so
               of
               all
               
                 the
                 seven
                 Churches
                 of
              
               Asia
               ,
               
                 the
                 Church
                 of
              
               Ephesus
               ,
               Smyrna
               ,
               &c.
               
               So
               that
               we
               cannot
               find
               in
               Scripture
               the
               least
               footstep
               of
               any
               difference
               between
               a
               Church
               and
               the
               Christians
               of
               such
               a
               City
               ;
               whereas
               had
               the
               notion
               of
               a
               Church
               been
               restrained
               to
               a
               particular
               congregation
               ,
               doubtlesse
               we
               should
               have
               found
               some
               difference
               as
               to
               the
               Scriptures
               speaking
               of
               the
               several
               places
               .
               For
               it
               is
               scarce
               imaginable
               that
               in
               all
               those
               Cities
               spoken
               of
               (
               as
               for
               example
               Ephesus
               ,
               where
               Paul
               was
               for
               above
               two
               years
               together
               )
               that
               there
               should
               be
               no
               more
               converts
               then
               would
               make
               one
               Congregation
               .
               Accordingly
               in
               the
               times
               immediately
               after
               the
               Apostles
               ,
               the
               same
               language
               and
               custom
               continued
               still
               .
               So
               Clement
               inscribes
               his
               Epistle
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 The
                 Church
                 of
                 God
                 which
                 is
                 at
              
               Rome
               ,
               
                 to
                 the
                 Church
                 of
                 God
                 which
                 is
                 at
                 Corinth
                 .
              
               So
               by
               that
               it
               is
               plain
               that
               all
               the
               Believers
               at
               that
               time
               in
               Rome
               ,
               made
               up
               but
               one
               Church
               ,
               as
               likewise
               did
               they
               at
               Corinth
               .
               S●
               Polycarp
               in
               the
               Epistle
               written
               by
               him
               from
               the
               Church
               at
               Smyrna
               to
               the
               Church
               at
               Phylomilium
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               and
               so
               in
               his
               Epistle
               
               to
               the
               Philippians
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Polycarp
                 and
                 the
                 Elders
                 with
                 him
                 to
                 the
                 Church
                 which
                 is
                 at
                 Philippi
                 .
                 Origen
              
               compares
               the
               Church
               of
               God
               at
               
                 Athens
                 ,
                 Corinth
                 ,
                 Alexandria
              
               ,
               and
               o●her
               places
               ,
               with
               the
               people
               of
               those
               several
               Cities
               ;
               and
               so
               the
               
               Churches
               Senate
               with
               the
               peoples
               ,
               and
               the
               Churches
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               that
               is
               his
               word
               )
               
                 chief
                 Ruler
              
               ,
               with
               the
               Maior
               of
               those
               
               Cities
               ,
               implying
               thereby
               that
               as
               there
               was
               one
               civil
               Society
               in
               such
               places
               to
               make
               a
               City
               ,
               so
               there
               was
               a
               Society
               of
               Christians
               incorporated
               together
               to
               make
               a
               Church
               .
               So
               that
               a
               Church
               setled
               with
               a
               full
               power
               belonging
               to
               it
               ,
               and
               exerc
               sing
               all
               acts
               of
               Church-discipline
               within
               its
               self
               ,
               was
               antiently
               the
               same
               with
               the
               Society
               of
               Christians
               in
               a
               City
               .
               Not
               but
               that
               the
               name
               Church
               is
               attributed
               sometimes
               to
               Families
               ,
               in
               which
               sense
               Tertullian
               speaks
               ,
               
                 Ubi
                 duo
                 aut
                 tres
                 sunt
                 ,
                 ibi
                 Ecclesia
                 est
                 ,
              
               
               
                 licet
                 Laici
              
               :
               And
               may
               on
               the
               same
               account
               be
               attributed
               to
               a
               small
               place
               ,
               such
               as
               many
               imagine
               the
               Church
               of
               Cenchrea
               to
               be
               ,
               it
               being
               a
               port
               to
               Corinth
               on
               the
               
                 Sinus
                 Sarònicus
              
               ;
               but
               
                 Stephanus
                 Byzantinus
              
               calls
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Suidas
               
               saith
               no
               more
               of
               it
               then
               that
               it
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Strabo
               and
               Pausanias
               only
               speak
               of
               the
               scituation
               of
               it
               ,
               as
               one
               of
               the
               po●ts
               of
               Corinth
               ,
               lying
               in
               the
               way
               from
               Tegaea
               to
               Argos
               ;
               nor
               is
               
               any
               more
               said
               of
               it
               by
               Pliny
               ,
               then
               that
               it
               answers
               to
               Lechaeum
               ,
               the
               port
               on
               the
               other
               side
               upon
               the
               
                 Sinus
                 Corinthiacus
                 .
                 Ubbo
                 Emmius
              
               in
               his
               description
               of
               old
               Greece
               ,
               calls
               both
               of
               them
               
                 oppidula
                 duo
                 cum
                 duobus
                 praeclaris
                 portubus
                 in
                 ora
                 utriusq
                 ,
                 maris
                 ,
              
               but
               withall
               adds
               that
               they
               were
               
                 duo
                 urbis
                 emporia
              
               ,
               the
               two
               Marts
               of
               Corinth
               ;
               therefore
               in
               probability
               ,
               because
               
               of
               the
               great
               Merchandise
               of
               that
               City
               ,
               they
               were
               much
               frequented
               .
               Cenchrea
               was
               about
               twelve
               furlongs
               distance
               from
               Corinth
               ;
               Where
               Pareus
               conjectures
               the
               place
               of
               the
               meeting
               of
               the
               Church
               of
               Corinth
               was
               ,
               because
               of
               the
               troubles
               they
               
               met
               with
               in
               the
               City
               ,
               and
               therefore
               they
               retired
               thither
               for
               greater
               conveniency
               and
               privacy
               :
               which
               conjecture
               will
               appear
               not
               to
               be
               altogether
               improbable
               ,
               when
               we
               consider
               the
               furious
               opposition
               made
               by
               the
               Iews
               against
               the
               Christians
               at
               
                 Corinth
                 ,
                 Acts
              
               18.
               12.
               and
               withall
               ,
               how
               usual
               it
               was
               both
               for
               Jews
               and
               Christians
               to
               have
               their
               place
               of
               meeting
               at
               a
               distance
               from
               the
               City
               .
               As
               Acts
               16.
               13.
               
               
                 They
                 went
                 out
                 from
              
               Philippi
               
                 to
                 the
                 River
                 side
                 ,
                 where
                 there
                 was
                 a
                 Proseucha
                 ,
                 or
                 a
                 place
                 of
              
               
               
                 prayer
                 ,
                 where
                 the
                 Iews
                 of
              
               Philippi
               
                 accustomed
                 to
                 meet
              
               .
               According
               to
               this
               interpretation
               the
               Church
               at
               Cenchrea
               is
               nothing
               else
               but
               the
               Church
               of
               Corinth
               there
               assembling
               :
               as
               the
               
                 Reformed
                 Church
              
               at
               Paris
               hath
               their
               meeting
               place
               at
               Charenton
               ,
               which
               might
               be
               called
               the
               
                 Church
                 of
                 Charenton
              
               from
               their
               publick
               Assemblies
               there
               ,
               but
               the
               Church
               of
               
               Paris
               from
               the
               Residence
               of
               the
               chief
               Officers
               and
               people
               in
               that
               City
               .
               So
               the
               Church
               of
               Corinth
               might
               be
               called
               the
               Church
               at
               Cenchrea
               upon
               the
               same
               account
               ,
               there
               being
               no
               evidence
               at
               all
               of
               any
               setled
               Government
               there
               at
               Cenchrea
               distinct
               from
               that
               at
               Corinth
               .
               So
               that
               this
               place
               which
               is
               the
               only
               one
               brought
               against
               that
               position
               I
               have
               laid
               down
               hath
               no
               force
               at
               all
               against
               it
               .
               I
               conclude
               then
               ,
               that
               Churches
               and
               Cities
               were
               originally
               of
               equal
               extent
               ,
               and
               that
               the
               formal
               constitution
               of
               a
               Church
               lyes
               not
               in
               their
               capacity
               of
               assembling
               in
               one
               place
               ,
               but
               acting
               as
               a
               society
               of
               Christians
               imbodyed
               together
               in
               one
               City
               ,
               having
               Officers
               and
               Rulers
               among
               themselves
               ,
               equally
               respecting
               the
               whole
               number
               of
               Believers
               :
               Which
               leads
               to
               the
               second
               thing
               ,
               
                 the
                 way
                 and
                 manner
                 then
                 used
                 for
                 the
                 modelling
                 the
                 government
                 of
                 these
                 Churches
                 ,
              
               Which
               may
               be
               considered
               in
               a
               double
               period
               of
               time
               ,
               either
               before
               several
               Congregations
               in
               Churches
               were
               setled
               ,
               or
               after
               those
               we
               now
               call
               Parishes
               ,
               were
               divided
               .
               First
               ,
               before
               distinct
               Congregations
               were
               setled
               ;
               and
               this
               as
               far
               as
               I
               can
               find
               ,
               was
               not
               only
               during
               the
               Apostles
               times
               ,
               but
               for
               a
               competent
               time
               after
               ,
               generally
               during
               the
               persecution
               of
               Churches
               .
               For
               we
               must
               distinguish
               between
               such
               a
               number
               of
               Believers
               as
               could
               not
               conveniently
               assemble
               in
               one
               place
               ,
               and
               the
               distributing
               of
               Believers
               into
               their
               several
               distinct
               congregations
               .
               I
               cannot
               see
               any
               reason
               but
               to
               think
               that
               in
               the
               great
               Churches
               of
               
                 Ierusalem
                 ,
                 Antioch
                 ,
                 Ephesus
              
               ,
               and
               the
               like
               ,
               there
               were
               more
               Believers
               then
               could
               well
               meet
               together
               ,
               considering
               the
               state
               of
               those
               times
               ;
               but
               that
               they
               were
               then
               distributed
               into
               their
               several
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               Centuries
               (
               as
               the
               Athenians
               ,
               and
               Romans
               divided
               their
               people
               )
               
                 i.
                 e.
              
               into
               several
               worshipping
               congregations
               with
               peculiar
               Officers
               ,
               I
               see
               no
               reason
               at
               all
               for
               it
               .
               They
               had
               no
               such
               conveniences
               then
               of
               setling
               several
               congregations
               under
               their
               particular
               Pastors
               :
               but
               all
               the
               Christians
               in
               a
               City
               looked
               upon
               themselves
               as
               one
               body
               ,
               and
               met
               together
               as
               occasion
               served
               them
               ,
               where
               either
               the
               chief
               of
               the
               Governours
               of
               the
               Church
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               
                 Iustin
                 Martyrs
              
               language
               ,
               did
               perform
               the
               solemn
               part
               of
               divine
               Worship
               ,
               or
               some
               other
               of
               the
               Elders
               that
               were
               present
               with
               them
               .
               Is
               it
               not
               strange
               for
               men
               to
               dream
               of
               set-times
               ,
               and
               Canonical
               hours
               ,
               and
               publike
               places
               of
               assemblies
               at
               that
               time
               ,
               when
               
               their
               chief
               times
               of
               meeting
               were
               in
               the
               night
               ,
               or
               very
               early
               
               in
               the
               morning
               ,
               which
               Pliny
               .
               calls
               
                 conventus
                 antelucanus
              
               ,
               whence
               they
               were
               called
               
                 latebrosa
                 &
                 lucifugax
                 natio
              
               ;
               and
               
               were
               fain
               to
               make
               use
               of
               wax-lights
               :
               (
               which
               from
               that
               custome
               the
               Papists
               continue
               still
               in
               their
               Tapers
               alwayes
               burning
               upon
               the
               Altar
               ;
               from
               what
               reason
               I
               know
               not
               ,
               unless
               to
               shew
               the
               darkness
               of
               error
               and
               superstition
               which
               that
               Church
               lyes
               under
               still
               )
               and
               the
               places
               of
               the
               Christians
               meetings
               were
               generally
               either
               some
               private
               rooms
               ,
               or
               some
               grotts
               or
               Cryptae
               ,
               Vaults
               under
               ground
               where
               they
               might
               be
               least
               discerned
               or
               taken
               notice
               of
               ;
               or
               in
               the
               Coemeteria
               ,
               the
               
                 Martyrum
                 memoriae
              
               ,
               as
               they
               called
               them
               ,
               where
               their
               common
               assemblies
               were
               .
               Thence
               
                 Pontius
                 Paulinus
              
               ,
               speaking
               of
               the
               Edict
               of
               Valerian
               against
               the
               Christians
               ,
               
                 Iussum
                 est
                 ut
                 nulla
                 conciliabula
                 faciant
                 ,
                 neque
                 coemeteria
                 ingrediantur
                 .
              
               Indeed
               ,
               when
               they
               had
               any
               publick
               liberty
               granted
               them
               ,
               they
               were
               so
               mindful
               of
               their
               duties
               of
               publick
               profession
               of
               the
               Faith
               ,
               as
               to
               make
               use
               of
               publick
               places
               for
               the
               worship
               of
               God
               ,
               as
               appears
               by
               Lampridius
               in
               the
               life
               of
               
                 Alexander
                 S●verus
                 Quum
                 Christiani
                 quendam
                 locum
                 qui
                 publicus
                 fuerat
                 occupassent
                 ,
                 contrà
                 popinarii
                 dicerent
                 ,
                 sibi
                 cum
                 deberi
                 ;
                 rescripsit
                 ,
                 melius
                 esse
                 ut
                 quom●docunque
                 illic
                 Deus
                 colatur
                 ,
                 quam
                 popinariis
                 dedatur
                 .
              
               But
               in
               times
               of
               persecution
               it
               is
               most
               improbable
               that
               there
               should
               be
               any
               fixed
               Congregations
               and
               places
               ,
               when
               the
               Christians
               were
               so
               much
               hunted
               after
               ,
               and
               inquired
               for
               ,
               as
               appears
               by
               the
               former
               Epistle
               of
               Pliny
               ,
               and
               the
               known
               Rescript
               
               
                 of
                 Trajan
              
               upon
               it
               ,
               so
               much
               exagitated
               by
               Tertullian
               .
               They
               did
               meet
               often
               it
               is
               certain
               ,
               
                 ad
                 confaederandum
                 disciplinam
              
               ,
               at
               which
               meetings
               Tertullian
               tells
               us
               ,
               
                 Praesident
                 probati
                 quique
                 seniores
              
               ,
               which
               he
               elsewhere
               explains
               by
               
                 Consessus
                 ordi●is
                 ,
                 the
                 bench
                 of
                 officers
              
               in
               the
               Church
               ,
               which
               did
               in
               common
               consult
               for
               the
               good
               of
               the
               Church
               ,
               without
               any
               Cantonizing
               the
               Christians
               into
               severall
               distinct
               and
               fixed
               Congregations
               .
               But
               after
               that
               believers
               were
               much
               increased
               ,
               and
               any
               peace
               or
               liberty
               obtained
               ,
               they
               then
               began
               to
               contrive
               the
               distribution
               of
               the
               work
               among
               the
               several
               Officers
               of
               the
               Church
               ,
               and
               to
               settle
               the
               several
               bounds
               over
               which
               every
               Presbyter
               was
               to
               take
               his
               charge
               ;
               but
               yet
               so
               ,
               as
               that
               every
               Presbyter
               retained
               a
               double
               aspect
               of
               his
               Office
               ▪
               the
               one
               particular
               to
               his
               charge
               ;
               the
               other
               generall
               respecting
               the
               Church
               
               in
               common
               .
               For
               it
               is
               but
               a
               weak
               conceit
               to
               imagine
               that
               after
               the
               setling
               of
               Congregations
               ,
               every
               one
               had
               a
               distinct
               presbytery
               to
               rule
               it
               ,
               which
               we
               find
               not
               any
               obseure
               footsteps
               of
               in
               any
               of
               the
               ancient
               Churches
               ;
               but
               there
               was
               still
               one
               
                 Ecclesiastical
                 Senate
              
               which
               ruled
               all
               the
               several
               Congregations
               of
               those
               Cities
               in
               common
               ,
               of
               which
               the
               several
               Presbyters
               of
               the
               Congregations
               were
               members
               ,
               and
               in
               which
               the
               Bishop
               acted
               as
               the
               President
               of
               the
               Senate
               ,
               for
               the
               better
               governing
               the
               affairs
               of
               the
               Church
               .
               And
               thus
               we
               find
               Cornelius
               at
               Rome
               sitting
               there
               
                 cum
                 florentissimo
                 Clero
              
               :
               thus
               Cyprian
               at
               Carthage
               ,
               
               one
               who
               pleads
               as
               much
               as
               any
               for
               obedience
               to
               Bishops
               ,
               and
               yet
               none
               more
               evident
               for
               the
               presence
               and
               joint
               concurrence
               and
               assistance
               of
               the
               Clergy
               at
               all
               Church
               debates
               ;
               whose
               resolution
               from
               his
               first
               entrance
               into
               his
               B●shoprick
               ,
               was
               ,
               to
               do
               all
               things
               
                 communi
                 concilio
                 Clericorum
              
               ,
               with
               the
               Common-Council
               
               of
               the
               Clergy
               ;
               and
               sayes
               ,
               they
               were
               
                 cum
                 Episcopo
                 sacerdotali
                 honore
                 conjuncti
                 .
                 Victor
              
               at
               Rome
               decreed
               Easter
               to
               be
               kept
               on
               the
               Lords
               day
               ,
               
                 collatione
                 facta
                 cum
                 Presbyteris
                 &
                 Diaconibus
              
               (
               according
               to
               the
               Latine
               of
               that
               age
               )
               as
               Damasus
               
               the
               supposed
               Authour
               of
               the
               lives
               of
               the
               Popes
               tells
               us
               .
               In
               the
               proceedings
               against
               Novatus
               at
               Rome
               ,
               we
               have
               a
               clear
               Testimony
               of
               the
               concurrence
               of
               Presbyters
               :
               where
               a
               great
               Synod
               was
               called
               ,
               as
               E●sebius
               expresseth
               it
               ,
               of
               
                 sixty
                 Bishops
              
               ,
               but
               
               more
               
                 Presbyters
                 ▪
                 and
                 Deacons
              
               :
               and
               what
               is
               more
               full
               to
               our
               purpose
               ,
               not
               onely
               the
               several
               Presbyters
               of
               the
               City
               ,
               but
               the
               Country
               Pastours
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               did
               likew●se
               give
               their
               advice
               about
               that
               business
               .
               At
               this
               time
               Cornelius
               tells
               us
               there
               were
               forty
               six
               Presbyters
               in
               that
               one
               City
               of
               Rome
               ,
               who
               concurred
               with
               him
               in
               condemning
               Novatus
               .
               
               So
               at
               Antioch
               in
               the
               case
               of
               
                 Paulus
                 Samosatenus
              
               we
               find
               a
               Synod
               gathered
               ,
               consisting
               of
               
                 Bishops
                 ,
                 Presbyters
              
               and
               Deacons
               ,
               and
               in
               their
               name
               the
               Synodal
               Epistle
               is
               penned
               and
               directed
               to
               the
               same
               in
               all
               the
               Catholick
               Church
               ;
               At
               the
               Council
               of
               Eliberis
               in
               Spain
               ,
               were
               present
               but
               ninteen
               Bishops
               and
               twenty
               six
               Presbyters
               .
               The
               case
               between
               Sylvanus
               
               Bishop
               of
               Cirta
               in
               Africk
               ,
               and
               Nundinaris
               the
               Deacon
               ,
               was
               referred
               by
               Purpuriu●
               to
               the
               Clergy
               to
               decide
               it
               ,
               For
               the
               presence
               of
               Presbyters
               at
               Synods
               ,
               instances
               are
               brought
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               Blondel
               in
               his
               Apology
               .
               And
               that
               they
               concurred
               
               
               in
               governing
               the
               Church
               ,
               and
               not
               onely
               by
               their
               Counsel
               but
               Authority
               ,
               appears
               from
               the
               general
               Sense
               of
               the
               Church
               of
               God
               ,
               even
               when
               Episcopacy
               was
               at
               the
               highest
               :
               Nazianzen
               speaking
               of
               the
               Office
               of
               Presbyters
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               he
               knew
               not
               whether
               to
               call
               it
               ,
               Ministry
               or
               Superintendency
               ,
               and
               those
               who
               are
               made
               Presbyters
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 from
                 being
                 ruled
                 ,
                 they
                 ascend
                 to
                 be
                 rulers
                 themselves
                 ,
              
               And
               their
               power
               by
               him
               ,
               is
               in
               several
               
               places
               ▪
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               they
               are
               called
               by
               him
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Chrysostome
               gives
               this
               as
               the
               reason
               of
               Pauls
               passing
               over
               from
               Bishops
               to
               Deacons
               without
               naming
               Presbyters
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Because
                 there
                 is
                 no
                 great
                 matter
                 of
                 difference
                 between
                 a
                 Bishop
                 and
                 Presbyters
                 ,
                 for
                 these
                 likewise
                 have
                 the
                 instruction
                 and
                 charge
                 of
                 the
                 Church
                 committed
                 to
                 them
              
               ;
               which
               words
               
                 Theophylact
                 ,
                 Chrysostomes
                 Eccho
              
               ,
               repeats
               after
               him
               ,
               
               which
               the
               Council
               of
               Aquen
               thus
               expresseth
               ,
               
                 Presbyterorum
                 verô
                 qui
                 praesunt
                 Ecclesi●
                 Christi
                 ministerium
                 esse
                 videtur
                 ,
                 ut
                 in
                 doctrina
                 praesint
                 populis
                 &
                 in
                 Officio
                 praedicandi
                 ,
                 nec
                 in
                 aliquo
                 desides
                 inv●nti
                 appareant
                 .
                 Clemens
                 Alexandrinus
              
               before
               all
               these
               ,
               speaking
               of
               himself
               and
               his
               fellow-Presbyters
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 We
                 are
                 Pastors
              
               ,
               
               
                 and
                 Rulers
                 of
                 the
                 Churches
              
               .
               And
               that
               proper
               Acts
               of
               Discipline
               were
               performed
               by
               them
               ,
               appears
               both
               by
               the
               Epistles
               of
               the
               
                 Roman
                 Clergy
              
               about
               their
               preserving
               Discipline
               to
               Cyprian
               ,
               and
               likewise
               by
               the
               Act
               of
               that
               Clergy
               in
               excluding
               Marcion
               from
               communion
               with
               them
               .
               So
               the
               Presbyters
               
               of
               the
               Church
               of
               Ephesus
               excommunicated
               Noetus
               ;
               for
               after
               they
               had
               cited
               him
               before
               them
               ,
               and
               found
               him
               obstinate
               in
               his
               Heresie
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               they
               put
               both
               him
               and
               his
               Disciples
               
               out
               of
               the
               Church
               together
               .
               Thus
               we
               see
               what
               the
               manner
               of
               Government
               in
               the
               Church
               was
               now
               :
               The
               Bishop
               sitting
               as
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Sanhedrin
               ,
               and
               the
               Presbyters
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Ignatius
               expresseth
               it
               ,
               acting
               as
               the
               Common-Council
               of
               the
               Church
               to
               the
               Bishop
               ;
               the
               Bishop
               being
               as
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               answering
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               the
               Presbytery
               as
               the
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               answering
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               as
               Origen
               compares
               them
               .
               Whereby
               he
               fully
               describes
               the
               form
               of
               Government
               in
               his
               time
               in
               the
               Church
               ,
               which
               was
               by
               an
               
                 Ecclesiastical
                 Senate
              
               ,
               and
               a
               President
               in
               it
               ,
               ruling
               the
               Society
               of
               Christians
               in
               every
               City
               .
               So
               that
               the
               Presbytery
               of
               a
               great
               City
               joyning
               together
               for
               Government
               ,
               were
               never
               accounted
               a
               
                 Provincial
                 Assembly
              
               ,
               but
               onely
               the
               Senate
               for
               Government
               of
               the
               Church
               in
               the
               whole
               City
               .
               The
               erecting
               Presbyteries
               for
               every
               particular
               congregation
               in
               a
               City
               ,
               is
               a
               stranger
               to
               the
               ancient
               constitution
               of
               Churches
               ,
               and
               hath
               given
               the
               greatest
               rise
               to
               the
               Independency
               of
               particular
               congregations
               .
               For
               if
               every
               particular
               congregation
               be
               furnished
               with
               a
               Government
               within
               its
               self
               ,
               then
               men
               are
               apt
               presently
               to
               think
               that
               there
               is
               no
               necessity
               of
               subordination
               of
               it
               to
               any
               higher
               Church-power
               .
               Whereas
               ,
               if
               that
               p●imitive
               constitution
               of
               Churches
               be
               held
               ,
               that
               they
               are
               Societies
               of
               Christians
               under
               an
               
                 Ecclesiastical
                 Senate
              
               in
               a
               City
               ▪
               then
               it
               is
               evident
               that
               the
               congregations
               must
               truck●e
               under
               the
               great
               body
               ,
               as
               receiving
               their
               government
               by
               ,
               and
               their
               Officers
               from
               that
               Senate
               of
               the
               Church
               ,
               which
               superintends
               ,
               and
               orders
               the
               affairs
               of
               that
               whole
               Body
               of
               Christians
               residing
               in
               such
               a
               place
               .
               And
               this
               crumbling
               of
               Church-power
               into
               every
               congregation
               is
               a
               thing
               absolutely
               disowned
               by
               the
               greatest
               ,
               and
               most
               learned
               Patrons
               of
               Presbytery
               beyond
               the
               Seas
               as
               may
               be
               seen
               both
               in
               
                 Calvin
                 ,
                 B●za
                 ,
                 Salmasius
                 ,
                 Blondel
                 ,
                 Gersome
                 ,
                 Bucer
              
               and
               others
               .
               It
               is
               much
               disputed
               when
               the
               first
               division
               of
               Parochiall
               Congregations
               in
               Cities
               began
               ;
               Platina
               attributes
               it
               to
               Evaristus
               ,
               and
               so
               doth
               
                 Damasus
                 ,
                 Hic
                 Titulos
                 in
                 Urbe
                 Roma
                 divisit
                 Presbyteris
                 .
                 He
                 divided
                 the
                 several
                 Parish
                 Churches
                 to
                 the
                 Presbyters
              
               ;
               these
               were
               called
               then
               
                 Tituli
                 :
                 Baronius
              
               gives
               a
               double
               reason
               
               of
               the
               name
               ;
               either
               from
               goods
               belonging
               to
               the
               Princes
               Exc●equer
               ,
               which
               have
               some
               sign
               imprinted
               ,
               upon
               them
               that
               it
               may
               be
               known
               whose
               they
               are
               ;
               So
               ,
               saith
               he
               ,
               the
               sign
               of
               the
               Cross
               was
               put
               upon
               the
               Churches
               to
               make
               it
               known
               that
               they
               were
               devoted
               to
               Gods
               Service
               ;
               or
               else
               they
               are
               called
               Tituli
               ,
               because
               the
               severall
               Presbyters
               did
               receive
               their
               Titles
               from
               them
               ;
               but
               ,
               by
               the
               Leave
               of
               the
               great
               Cardinal
               ,
               another
               Reason
               may
               be
               given
               of
               the
               name
               more
               proper
               then
               
               either
               of
               these
               .
               It
               hath
               been
               observed
               by
               Learned
               men
               ,
               that
               the
               generall
               meetings
               of
               the
               Christians
               were
               in
               the
               Coemeteria
               or
               Dormitories
               of
               Christians
               ;
               So
               they
               called
               the
               Sepulchres
               then
               ,
               which
               were
               great
               and
               capacious
               Vaults
               fit
               to
               receive
               many
               people
               in
               them
               ;
               two
               chief
               grounds
               of
               the
               Christians
               meeting
               in
               those
               places
               :
               the
               first
               was
               their
               own
               security
               ,
               because
               the
               Heathens
               looked
               on
               it
               as
               a
               matter
               of
               Religion
               —
               
                 manes
                 temerare
                 sepultos
              
               ,
               to
               disturb
               the
               ashes
               of
               the
               dead
               ;
               but
               the
               chief
               Reason
               was
               to
               encourage
               themselves
               to
               suffe●
               Martyrdom
               by
               the
               examples
               of
               those
               who
               had
               gone
               before
               them
               ,
               and
               lay
               buried
               there
               ;
               thence
               they
               were
               called
               
                 Martyrum
                 memoriae
              
               ,
               because
               they
               did
               call
               to
               mind
               their
               actions
               and
               constancy
               in
               the
               Faith.
               Now
               from
               these
               Coemeteria
               was
               afterwards
               the
               original
               of
               Churches
               (
               whence
               persons
               most
               reverenced
               for
               Piety
               ,
               were
               wont
               still
               to
               be
               buried
               in
               Churches
               ,
               not
               for
               any
               Holiness
               of
               the
               place
               ,
               but
               because
               in
               such
               places
               the
               Martyrs
               lay
               buried
               )
               the
               Churches
               being
               raised
               over
               the
               Vaults
               wherein
               the
               Martyra
               lay
               intombed
               .
               Now
               Churches
               being
               raised
               from
               these
               Coemeteries
               ,
               which
               were
               called
               
                 memoriae
                 Martyrum
              
               ,
               that
               they
               might
               still
               retain
               somwhat
               intimating
               their
               former
               use
               ,
               were
               called
               Tituli
               .
               For
               
               Titulus
               ,
               as
               Santius
               observes
               ,
               is
               
                 signum
                 aliquod
                 aut
                 monumentum
                 quod
                 docet
                 ibi
                 latere
                 aliquid
                 aut
                 accidisse
                 ,
                 cujus
                 nolumus
                 perire
                 memoriam
              
               ;
               thence
               Statues
               are
               called
               Tituli
               .
               So
               Gen.
               35.
               20.
               
               
                 Erexit
                 Iacob
                 Titulum
                 super
                 Sepulchrum
              
               ,
               as
               the
               Vulgar
               Latine
               renders
               it
               :
               and
               Gen.
               28.
               18.
               
               
                 Surgens
                 ergo
                 Iacob
                 mane
                 tulit
                 lapidem
                 quem
                 su●posuerat
                 capiti
                 suo
                 ,
                 &
                 erexit
                 in
                 titulum
                 .
              
               So
               Absalom
               2
               Sam.
               18.
               18.
               
                 erexit
                 sibi
                 Titulum
              
               .
               So
               that
               what
               was
               erected
               to
               maintain
               and
               preserve
               the
               memory
               of
               any
               thing
               ,
               was
               called
               Titulus
               ;
               and
               thence
               the
               Churches
               being
               built
               upon
               the
               Coemiteries
               of
               the
               Martyrs
               ,
               were
               on
               that
               account
               called
               Tituli
               ,
               because
               intended
               for
               the
               preservation
               of
               their
               memories
               .
               This
               account
               of
               the
               Original
               of
               the
               name
               I
               leave
               to
               the
               judgement
               of
               Learned
               men
               ;
               but
               to
               proceed
               .
               I
               confess
               ,
               it
               seems
               not
               probable
               to
               me
               that
               these
               Tituli
               were
               so
               soon
               divided
               as
               the
               time
               of
               Evaristus
               ,
               who
               lived
               in
               the
               time
               of
               Trajan
               when
               the
               persecution
               was
               hot
               against
               the
               Christians
               ;
               but
               Damasus
               seems
               not
               to
               believe
               himself
               ;
               for
               in
               the
               life
               of
               Dionysius
               ,
               ●e
               saith
               ,
               
                 Hic
                 Presbyteris
                 ecclesias
                 divisit
              
               ,
               
               
                 coemeteria
                 ,
                 paroecias
                 ,
                 &
                 dioeceses
                 instituit
              
               ;
               but
               most
               probably
               it
               began
               assoon
               as
               the
               Churches
               enjoyed
               any
               ease
               and
               peace
               ,
               it
               being
               so
               necessary
               for
               the
               convenient
               meeting
               of
               such
               a
               multitude
               of
               Christians
               as
               there
               was
               then
               .
               In
               the
               life
               of
               Marcellus
               about
               fourty
               years
               after
               Dionysius
               ,
               we
               read
               of
               twenty
               five
               Titles
               in
               the
               Church
               of
               Rome
               ;
               of
               which
               number
               what
               use
               is
               made
               for
               interpreting
               the
               number
               666.
               may
               be
               seen
               in
               
                 Mr.
                 Potters
              
               ingenuous
               Tract
               on
               that
               Subject
               .
               But
               when
               afterwards
               these
               Titles
               were
               much
               increased
               ,
               those
               Presbyters
               that
               were
               placed
               in
               the
               ancient
               Titles
               which
               were
               the
               chief
               among
               them
               ,
               were
               called
               
                 Cardinales
                 Presbyteri
              
               ,
               
               which
               were
               then
               looked
               on
               as
               chief
               of
               the
               Clergy
               ,
               and
               therefore
               were
               the
               chief
               members
               of
               the
               Council
               of
               Presbyters
               to
               the
               Bishop
               .
               So
               that
               at
               this
               day
               ,
               the
               Conclave
               at
               Rome
               and
               the
               
                 Pope's
                 Consistory
              
               is
               an
               evident
               Argument
               in
               this
               great
               degeneracy
               of
               it
               ,
               of
               the
               Primitive
               constitution
               of
               the
               Government
               of
               the
               Church
               there
               ,
               by
               a
               Bishop
               acting
               with
               his
               Colledge
               of
               Presbyters
               .
               Neither
               was
               this
               proper
               to
               Rome
               alone
               ,
               but
               to
               all
               other
               great
               Cities
               ,
               which
               when
               the
               number
               of
               Presbyters
               was
               grown
               so
               great
               ,
               that
               they
               could
               not
               conveniently
               meet
               ,
               and
               joyn
               with
               the
               Bishop
               ,
               for
               ordering
               the
               Government
               of
               the
               Church
               ,
               there
               were
               some
               as
               the
               chief
               of
               them
               chosen
               out
               from
               the
               rest
               ,
               to
               be
               as
               the
               Bishops
               Council
               ,
               and
               these
               in
               many
               places
               ,
               as
               at
               
                 Milan
                 ,
                 Ravenna
                 ,
                 Naples
              
               ,
               &c.
               were
               called
               
                 Cardinales
                 Presbyteri
              
               ,
               as
               well
               as
               at
               Rome
               ;
               which
               were
               abrogated
               by
               
                 Pius
                 Quintus
              
               1568
               ▪
               but
               the
               memory
               of
               them
               is
               preserved
               still
               in
               Cathedral
               Churches
               ,
               in
               the
               Chapter
               there
               ,
               where
               the
               Dean
               was
               nothing
               else
               but
               the
               Archipresbyt●r
               ,
               and
               both
               Dean
               and
               Prebendaries
               were
               to
               be
               assistant
               to
               the
               Bishop
               in
               the
               regulating
               the
               Church-affairs
               belonging
               to
               the
               Citie
               ,
               while
               the
               Churches
               were
               contained
               therein
               .
               So
               much
               shall
               suffice
               for
               the
               model
               of
               Government
               in
               the
               Churches
               ,
               while
               they
               were
               contained
               within
               the
               same
               precincts
               with
               the
               City
               its
               self
               .
            
             
               We
               come
               in
               the
               third
               place
               to
               consider
               what
               relation
               these
               
               Churches
               in
               greater
               Cities
               had
               one
               to
               another
               ,
               and
               to
               the
               lesser
               Cities
               which
               were
               under
               them
               .
               And
               here
               the
               grand
               question
               to
               be
               discussed
               is
               this
               .
               Whether
               the
               Churches
               in
               greater
               Cities
               by
               Apostolical
               institution
               ,
               had
               the
               Government
               Ecclesiastical
               ,
               
               not
               ▪
               only
               of
               the
               lesser
               Villages
               under
               them
               ,
               but
               likewise
               of
               all
               lesser
               Cities
               under
               the
               civil
               Jurisdiction
               of
               the
               Metropolis
               .
               The
               affirmative
               is
               of
               late
               asserted
               by
               some
               persons
               of
               great
               renown
               and
               learning
               .
               The
               first
               I
               find
               maintaining
               this
               
                 Hypothesis
                 ▪
              
               of
               the
               divine
               right
               of
               Metropolitans
               ,
               is
               
                 Fregevilaeus
                 Gantius
              
               one
               of
               the
               Reformed
               Church
               of
               France
               ,
               who
               hath
               
               spent
               a
               whole
               Chapter
               in
               his
               
                 Palma
                 Christian●
              
               to
               that
               purpose
               ,
               and
               hath
               made
               use
               of
               the
               same
               Arguments
               which
               have
               been
               since
               improved
               by
               all
               the
               advantages
               which
               the
               learning
               of
               a
               
                 Reverend
                 Dr●
              
               could
               add
               to
               them
               .
               But
               because
               this
               principle
               manifestly
               destroyes
               the
               main
               foundation
               of
               this
               discourse
               ,
               it
               is
               here
               requisite
               to
               examine
               the
               grounds
               on
               which
               it
               stands
               ,
               that
               thereby
               it
               may
               be
               fully
               cleared
               whether
               the
               subordination
               of
               less
               Churches
               to
               greater
               ,
               did
               onely
               arise
               from
               the
               mutual
               association
               of
               Churches
               among
               themselves
               ,
               or
               from
               Apostolical
               appointment
               and
               institution
               .
               The
               two
               pillars
               which
               the
               divine
               right
               of
               Metropolitans
               is
               built
               upon
               ,
               are
               these
               .
               First
               ,
               that
               the
               Cities
               spoken
               of
               in
               the
               New
               Testament
               ,
               in
               which
               Churches
               are
               planted
               ,
               were
               Metropoles
               in
               the
               civil
               Sense
               .
               Secondly
               ,
               that
               the
               Apostles
               did
               so
               far
               follow
               the
               model
               of
               the
               civil
               Government
               as
               to
               plant
               Metropolitan
               Churches
               in
               those
               Cities
               .
               If
               either
               of
               these
               prove
               infirm
               ,
               the
               Fabrick
               erected
               upon
               them
               ,
               must
               needs
               fall
               ;
               and
               I
               doubt
               not
               but
               to
               make
               it
               appear
               that
               both
               of
               them
               are
               .
               I
               begin
               with
               the
               first
               .
               The
               notion
               of
               a
               Metropolis
               is
               confessed
               to
               be
               this
               ,
               A
               City
               wherein
               the
               Courts
               of
               a
               civill
               Judicature
               were
               kept
               by
               the
               Roman
               Governours
               ,
               under
               whose
               Jurisdiction
               the
               whole
               Province
               was
               contained
               .
               The
               Cities
               chiefly
               insisted
               on
               ,
               are
               the
               seven
               Cities
               of
               the
               
                 Lydian
                 Asia
              
               ,
               and
               Philippi
               which
               is
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               As
               for
               the
               Cities
               of
               the
               
                 Proconsular
                 Asia
              
               ,
               although
               the
               bounds
               and
               limits
               of
               it
               are
               not
               so
               clear
               as
               certainly
               to
               know
               whether
               all
               these
               Cities
               were
               comprehended
               under
               it
               or
               no
               ,
               Strabo
               telling
               us
               that
               
                 Phrygia
                 ,
                 Lydia
                 ,
                 Caria
              
               and
               
               Mysia
               ,
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               very
               hard
               to
               be
               distinguished
               from
               one
               another
               ;
               it
               being
               true
               of
               all
               four
               which
               was
               said
               of
               Mysia
               and
               Phrygia
               ,
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
            
             
             
               The
               Phrygian
               and
               Mysian
               Borders
               are
               distinct
               ;
               but
               it
               i●
               is
               hard
               to
               find
               them
               out
               ▪
               For
               Laodicea
               is
               by
               Ptolomy
               referred
               to
               
                 Caria
                 ;
                 Strabo
              
               and
               many
               others
               ,
               place
               it
               in
               Phrygia
               ,
               onely
               
                 Stephanus
                 Bizantinus
              
               placeth
               it
               in
               Lydia
               ;
               but
               granting
               all
               that
               is
               produced
               by
               the
               late
               most
               excellent
               Primate
               of
               Armagh
               in
               his
               Learned
               Discourse
               of
               the
               
                 Proconsular
                 Asia
              
               ,
               to
               prove
               all
               these
               seven
               Cities
               to
               be
               in
               the
               bounds
               of
               this
               
                 Lydian
                 Asia
              
               ;
               yet
               it
               is
               far
               from
               being
               evident
               that
               all
               these
               Cities
               were
               Metropoles
               in
               the
               Civil
               Sense
               .
               For
               Strabo
               tells
               us
               ,
               That
               
               
                 the
                 Romans
                 did
                 not
                 divide
                 these
                 places
                 by
                 Nations
                 ;
                 ●but
                 according
                 to
                 the
                 Dioc●sses
                 wherein
                 they
                 kept
                 their
                 Courts
                 ,
                 and
                 exercised
                 Judicature
                 .
              
               These
               Cities
               wherein
               the
               Courts
               of
               Judicature
               were
               kept
               ,
               were
               the
               Metropoles
               ,
               and
               no
               other
               .
               Of
               five
               of
               them
               ,
               
                 Laodicea
                 ,
                 Smyrna
                 ,
                 Sardis
                 ,
                 Ephesus
              
               and
               
               
                 Pergamus
                 ,
                 Pliny
              
               saith
               ,
               that
               the
               Conventus
               ,
               the
               Civil
               Courts
               ,
               were
               kept
               in
               them
               :
               and
               they
               had
               Jurisdiction
               over
               the
               other
               places
               by
               him
               mentioned
               ;
               but
               for
               the
               other
               two
               ,
               Thyatira
               and
               
                 Philadelphia
                 ,
                 Philadelphia
              
               is
               expresly
               mentioned
               as
               one
               of
               those
               Cities
               which
               was
               under
               the
               
                 jurisdictio
                 Sardiana
              
               ;
               so
               far
               was
               it
               from
               being
               a
               Metropoles
               of
               its
               self
               ;
               and
               Thyatira
               mentioned
               as
               one
               of
               the
               ordinary
               Cities
               ,
               without
               any
               addition
               of
               Honour
               at
               all
               to
               it
               .
               And
               for
               Philadelphia
               ,
               it
               was
               so
               ●ar
               unlikely
               to
               be
               a
               Metropolis
               ,
               that
               Strabo
               tells
               us
               it
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               very
               subject
               to
               Earth-quakes
               ,
               and
               therefore
               had
               very
               few
               inhabitants
               ;
               those
               that
               ●●●
               ,
               live
               most
               part
               in
               the
               fields
               ,
               where
               they
               have
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               very
               rich
               soil
               :
               but
               Strabo
               for
               all
               that
               ,
               wonders
               at
               the
               boldness
               of
               the
               men
               that
               durst
               to
               venture
               their
               lives
               there
               ;
               and
               most
               of
               all
               admires
               what
               was
               in
               those
               mens
               heads
               who
               first
               built
               a
               City
               there
               .
               Is
               it
               then
               any
               wayes
               probable
               that
               this
               should
               be
               chosen
               for
               a
               Metropolis
               ,
               in
               such
               an
               abundance
               of
               fair
               and
               rich
               Cities
               as
               lay
               thereabout
               ?
               But
               a
               Salvo
               is
               found
               out
               for
               Plinyes
               not
               mentioning
               them
               as
               Metropoles
               ,
               because
               the
               addition
               of
               these
               two
               mother
               Cities
               ,
               seemeth
               to
               have
               been
               made
               when
               Vespasian
               added
               those
               many
               new
               Provinces
               to
               the
               old
               Government
               which
               Su●tonius
               speaks
               of
               ;
               but
               this
               Salvo
               doth
               not
               
               reach
               the
               sore
               :
               For
               first
               ,
               Pliny
               wrote
               his
               natural
               History
               ,
               not
               in
               the
               beginning
               ,
               but
               toward
               the
               latter
               end
               of
               the
               Empire
               of
               
                 Flavius
                 Vespasianus
              
               ,
               when
               Titus
               had
               been
               six
               times
               Consul
               
               ●s
               he
               himself
               saith
               in
               his
               Preface
               ;
               therefore
               if
               there
               had
               been
               any
               such
               change
               ,
               Pliny
               would
               have
               mentioned
               it
               .
               Secondly
               ,
               the
               Provinces
               added
               by
               Vespasian
               ,
               are
               expresly
               set
               down
               by
               
                 Su●●oniu●
                 ▪
                 viz.
                 Achaia
                 ,
                 Lysia
                 ▪
                 Rhodus
                 ,
                 Byzantium
                 ,
                 Samos
                 ,
                 Thracia
                 ,
                 Cilivia
                 ▪
                 Comagena
                 ,
              
               not
               the
               least
               mention
               of
               the
               Lydian
               or
               
                 Proco●sular
                 Asia
              
               ,
               or
               any
               alteration
               made
               in
               the
               Metropolis
               there
               .
               But
               yet
               there
               is
               a
               further
               attempt
               made
               to
               make
               Philadelphia
               a
               Metropolis
               ,
               which
               is
               from
               a
               subscription
               of
               Eustathius
               in
               the
               Council
               of
               
                 Constantinople
                 sub
                 Menna
                 ,
                 Act
              
               5.
               who
               calls
               himself
               the
               Bishop
               of
               the
               Metropolis
               of
               Philadelphia
               ;
               but
               what
               validity
               there
               is
               in
               such
               a
               subscription
               in
               the
               time
               of
               the
               fifth
               Century
               to
               prove
               a
               Metropolis
               in
               the
               first
               ,
               l●t
               any
               one
               judge
               that
               doth
               but
               consider
               how
               common
               ●
               thing
               it
               was
               to
               alter
               Metropoles
               ,
               especially
               after
               the
               new
               disposition
               of
               the
               Roman
               Empire
               by
               Constantin●
               :
               But
               if
               we
               do
               stand
               to
               the
               Notiti●
               to
               determine
               this
               controversie
               ,
               which
               are
               certainly
               more
               to
               be
               valued
               then
               a
               single
               subscription
               ,
               the
               Metropolitanship
               of
               these
               Cities
               of
               the
               
                 Lydian
                 Asia
              
               will
               be
               irrecoverably
               overthrown
               .
               For
               in
               the
               old
               Notitia
               ,
               taken
               out
               of
               the
               
                 Vatican
                 MS.
              
               and
               set
               forth
               with
               the
               rest
               by
               
                 Caro●●●●
                 Sancto-Paulo
              
               in
               his
               Appendix
               to
               his
               
                 Geographia
                 sacra
                 ,
                 Ephesus
              
               is
               made
               the
               Metropolis
               of
               the
               Province
               of
               
                 Asia
                 ,
                 Sardis
              
               of
               
                 Lydia
                 ,
                 Laodicea
              
               of
               
                 Phrygia
                 Capatiana
              
               ,
               as
               it
               is
               there
               written
               for
               Pacatiana
               ,
               but
               Pergamus
               placed
               in
               the
               Province
               of
               
                 Caesarla
                 Cappadocia
                 ,
                 Philadelphia
              
               under
               Sardis
               ,
               with
               
                 Thyatyra
                 ▪
              
               In
               the
               Notitia
               attributed
               to
               Hier●cl●s
               under
               the
               Metropolis
               of
               Ephesus
               is
               placed
               Smyrna
               and
               Pergamu●
               ,
               under
               
                 Sardi●
                 ,
                 Thyatyra
              
               and
               Philadelphia
               ,
               so
               likewise
               in
               the
               Notitia
               of
               the
               French
               Kings
               Library
               .
               So
               that
               neither
               in
               the
               Civil
               no●
               Ecclesiastical
               sense
               can
               we
               find
               these
               seven
               Cities
               to
               be
               all
               Metropoles
               .
               We
               therefore
               observe
               St.
               Pauls
               course
               ,
               and
               leaving
               Asia
               ,
               we
               come
               into
               Macedonia
               ,
               where
               we
               are
               told
               ,
               that
               Philippi
               was
               the
               Metropolis
               of
               Macedonia
               :
               I
               know
               not
               whether
               with
               greater
               incongruity
               to
               the
               Civil
               or
               Ecclesiastical
               sense
               :
               in
               ●oth
               which
               I
               doubt
               not
               but
               to
               make
               it
               appear
               ,
               that
               Philippi
               was
               not
               the
               Metropolis
               of
               Macedonia
               ,
               and
               therefore
               the
               Bishops
               there
               mentioned
               could
               not
               be
               the
               Bishops
               of
               the
               several
               Cities
               under
               the
               jurisdiction
               of
               Philippi
               ,
               but
               must
               be
               understood
               
               of
               the
               Bishops
               resident
               in
               that
               City
               .
               We
               begin
               with
               
               it
               in
               the
               Civil
               sense
               ▪
               which
               is
               the
               foundation
               of
               the
               other
               .
               It
               is
               confessed
               not
               to
               have
               been
               a
               Metropolis
               during
               its
               being
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               it
               being
               by
               Pausanias
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               By
               Theophylact
               out
               of
               an
               old
               Geographer
               (
               as
               it
               is
               supposed
               )
               it
               is
               said
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               and
               is
               it
               not
               very
               improbable
               that
               so
               
               small
               a
               City
               ,
               as
               it
               is
               acknowledged
               to
               be
               by
               Dio
               and
               others
               ,
               should
               be
               the
               Metropolis
               of
               Macedonia
               ,
               where
               were
               at
               least
               
               one
               hundred
               and
               fifty
               Cities
               ,
               as
               Pliny
               and
               
                 Pomponius
                 Mela
              
               tell
               us
               ;
               by
               bo●h
               whom
               Philippi
               is
               pl●ced
               in
               Thracia
               ,
               and
               not
               in
               Macedonia
               ,
               But
               two
               arguments
               are
               brought
               to
               prove
               Philippi
               to
               have
               been
               a
               Metropolis
               ;
               the
               first
               is
               from
               St.
               Luke
               ,
               calling
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Acts
               16.
               12.
               
               
                 The
                 first
                 City
                 of
                 that
                 Part
                 of
              
               Macedonia
               :
               but
               rendred
               by
               the
               learned
               Doctor
               ,
               
                 the
                 prime
                 City
                 of
                 the
                 province
                 of
              
               Macedonia
               ;
               but
               it
               would
               be
               worth
               knowing
               where
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               all
               the
               Notitiae
               of
               the
               Roman
               Empire
               was
               translated
               a
               Province
               ;
               and
               it
               is
               evident
               that
               Luke
               calls
               it
               the
               first
               City
               ,
               not
               
                 ratione
                 dignitatis
              
               ,
               but
               
                 ratione
                 〈◊〉
              
               ,
               in
               regard
               of
               its
               scituation
               ,
               and
               not
               its
               dignity
               .
               So
               Camerarius
               understands
               
                 Luke
                 ,
                 hanc
                 esse
                 primam
                 coloniam
                 pa●tis
                 seu
                 Plagae
                 Macedonicae
                 ;
                 nimirum
                 a
                 Thracia
                 vicinia
                 iter
                 in
                 Macedoniam
                 ordiens
                 .
              
               It
               is
               the
               first
               City
               of
               that
               part
               of
               Macedonia
               ,
               when
               one
               goes
               from
               Thracia
               into
               it
               .
               And
               ▪
               so
               it
               appears
               
               by
               Dio
               ,
               describing
               the
               scituation
               of
               Philippi
               ,
               that
               it
               was
               the
               next
               town
               to
               Neapolis
               ,
               only
               the
               Mountain
               Symbolon
               comeing
               between
               them
               ,
               and
               Neapolis
               being
               upon
               the
               shore
               ,
               and
               Philippi
               built
               up
               in
               the
               plain
               near
               the
               Mountain
               Pangaeus
               ,
               where
               Brutus
               and
               Cassius
               incamped
               themselves
               :
               its
               being
               then
               the
               first
               City
               of
               entrance
               into
               Macedonia
               ,
               proves
               no
               more
               that
               it
               was
               the
               Metropolis
               of
               Macodonia
               ,
               then
               that
               Calice
               is
               of
               France
               ,
               or
               Dover
               of
               England
               .
               But
               it
               is
               further
               pleaded
               ,
               that
               Philippi
               was
               a
               Colonie
               ,
               and
               therefore
               it
               is
               most
               probable
               that
               the
               seat
               of
               the
               Roman
               Judicature
               was
               there
               .
               But
               to
               this
               I
               answer
               ,
               first
               ,
               that
               Philippi
               was
               not
               the
               only
               Colonie
               in
               Macedonia
               ;
               for
               Pliny
               reckons
               up
               
                 Cassandria
                 ,
                 Paria
                 ▪
              
               and
               others
               :
               for
               which
               
               we
               must
               understand
               that
               Macedonia
               was
               long
               since
               made
               a
               Province
               by
               Paulus
               :
               and
               in
               the
               division
               of
               the
               Roman
               Provinces
               by
               
                 Augustus
                 ,
                 Strabo
              
               reckons
               it
               with
               Illyricum
               among
               
               the
               Provinces
               belonging
               to
               the
               Roman
               people
               and
               Senate
               ,
               and
               so
               likewise
               doth
               Dio.
               But
               it
               appears
               by
               Suetonius
               ,
               that
               Tiberius
               
               (
               according
               to
               the
               custom
               of
               the
               Roman
               Emperours
               in
               the
               danger
               of
               War
               in
               the
               Provinces
               ,
               )
               took
               it
               into
               his
               own
               hands
               ,
               but
               it
               was
               re●urned
               by
               Claudius
               to
               the
               Senat●
               again
               ,
               together
               with
               Achaia
               :
               thence
               Dio
               speaking
               of
               Macedonia
               
               in
               the
               time
               of
               Tiberius
               ,
               saith
               ,
               it
               was
               governed
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               is
               ,
               by
               those
               who
               were
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               the
               
                 praefecti
                 Casaris
              
               ,
               such
               as
               were
               sent
               by
               the
               Emperour
               to
               be
               his
               Presidents
               in
               the
               provinces
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               were
               the
               Proconsuli
               ,
               who
               were
               chosen
               by
               lot
               after
               their
               Consulship
               into
               the
               several
               Provinces
               ▪
               and
               therefore
               Dio
               expresseth
               Claudius
               his
               returning
               Macedonia
               into
               the
               Senates
               hands
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 he
                 put
                 it
                 to
                 the
                 choyce
                 of
                 the
                 Senate
                 again
                 .
              
               Now
               Macedonia
               having
               been
               thus
               long
               a
               Province
               o●
               the
               Roman
               Empire
               ,
               what
               probability
               is
               there
               ,
               because
               Philippi
               was
               a
               Colonie
               ,
               therefore
               it
               must
               be
               the
               Metropolis
               of
               
                 Macedonia
                 ?
                 Secondly
              
               ,
               We
               find
               not
               the
               least
               evidence
               either
               in
               Scripture
               or
               elsewhere
               ▪
               that
               the
               Proconsul
               of
               Macedonia
               had
               his
               residence
               at
               Philippi
               ,
               yea
               ,
               we
               have
               some
               evidence
               against
               it
               out
               of
               Scripture
               ▪
               Acts
               16
               ,
               20
               ,
               22.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 and
                 brought
                 them
                 to
                 the
                 Magistrates
                 ▪
              
               if
               there
               had
               been
               the
               Tribunal
               of
               a
               Proconsul
               here
               ,
               we
               should
               certainly
               have
               had
               it
               ment●oned
               ,
               as
               
                 Gallio
                 Proconsul
              
               of
               Achaia
               is
               mentioned
               in
               a
               like
               case
               at
               
                 Corinth
                 ,
                 Acts
              
               18.
               12.
               
               Two
               sorts
               of
               Magistrates
               are
               here
               expressed
               :
               
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               seem
               to
               be
               the
               Rulers
               of
               the
               City
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               be
               the
               Duumviri
               of
               the
               Colonie
               ,
               or
               else
               the
               Deputies
               of
               the
               Proconsul
               residing
               there
               ▪
               but
               I
               incline
               rather
               to
               the
               former
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               being
               only
               a
               
                 Duumvir
                 ▪
              
               but
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               a
               
                 Praetor
                 ▪
              
               as
               Heinsius
               observes
               from
               the
               Glossary
               of
               
                 H.
                 Stephen
              
               .
               For
               every
               Colonie
               had
               a
               Duumvirate
               to
               rule
               it
               ,
               answering
               to
               the
               Consuls
               and
               Praetors
               at
               Rome
               .
               But
               all
               this
               might
               have
               been
               spared
               ,
               when
               we
               consider
               how
               evident
               it
               is
               that
               Thessalonica
               was
               the
               Metropolis
               of
               Macedonia
               ,
               as
               appears
               by
               Antipater
               in
               the
               Greek
               Epigram
               .
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
            
             
             
               And
               the
               
                 Praefectus
                 pr●torio
                 Illy●ici
              
               had
               〈…〉
               dence
               a●
               Th●ssalonica
               ,
               as
               Theodore●
               tells
               us
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c
               ▪
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               Th●ssalonica
               was
               a
               great
               populous
               City
               ,
               where
               the
               Leiutenant
               of
               Illyricum
               did
               reside
               ▪
               and
               so
               in
               probability
               did
               the
               
                 Vi●arius
                 Macedonia
              
               .
               It
               is
               called
               the
               Metropolis
               of
               Macedonia
               likewise
               by
               Socr●●●s
               ,
               and
               in
               the
               Ecclesiastical
               sense
               it
               is
               so
               called
               by
               Aetius
               the
               Bishop
               thereof
               in
               the
               Council
               of
               Sardica●
               and
               
                 Carolus
                 à
                 Sancto
                 Paulo
              
               ,
               thinks
               it
               was
               not
               only
               
               the
               Metropolis
               of
               the
               Province
               of
               Macedonia
               ,
               but
               of
               the
               whole
               Diocè●s
               (
               which
               in
               the
               East
               was
               much
               larger
               then
               the
               Province
               )
               ▪
               I
               suppose
               he
               means
               that
               which
               answered
               to
               the
               
               
                 V●carius
                 Macedoniae
              
               .
               And
               thence
               in
               the
               Councils
               of
               Ephesus
               and
               Chalcedon
               ,
               the
               subscription
               of
               the
               Bishop
               of
               Th●ssalonic●
               wa●
               next
               to
               the
               Patriarchs
               .
               But
               for
               Philippi
               the
               same
               Author
               acknowledgeth
               it
               not
               to
               have
               been
               a
               Metropolitan
               Church
               in
               the
               first
               six
               Centuries
               ;
               but
               ,
               after
               that
               Macedonia
               was
               divided
               into
               prima
               and
               secunda
               (
               which
               was
               after
               the
               div●sion
               of
               it
               in
               the
               Empire
               into
               prima
               and
               salutaris
               )
               then
               Philippi
               came
               to
               have
               the
               honorary
               Title
               of
               a
               Metropolitan
               :
               although
               in
               Hierocles
               his
               
                 Notitia
                 ,
                 Philippi
              
               is
               placed
               as
               the
               twenty
               first
               City
               under
               the
               Metropoles
               of
               Th●ssalonica
               .
               So
               much
               to
               evidence
               the
               weakness
               of
               the
               first
               pillar
               ,
               viz.
               that
               these
               Cities
               were
               Metropoles
               in
               the
               civil
               sense
               :
               and
               this
               being
               taken
               away
               ,
               the
               other
               falls
               of
               its
               self
               ;
               for
               if
               the
               Apostles
               did
               model
               the
               Ecclesiastical
               Government
               according
               to
               the
               Civil
               ,
               then
               Metropolitan
               Churches
               were
               planted
               only
               in
               Metropolitan
               Cities
               ,
               and
               these
               being
               cleared
               not
               to
               have
               been
               the
               latter
               ,
               it
               is
               evident
               they
               were
               not
               the
               former
               .
               But
               however
               ,
               let
               us
               see
               what
               evidence
               is
               brought
               of
               such
               a
               subordination
               of
               all
               other
               Churches
               to
               the
               Metropolitans
               ,
               by
               the
               institution
               of
               the
               Apostles
               .
               The
               only
               evidence
               produced
               out
               of
               Scripture
               for
               such
               a
               subordination
               and
               dependance
               of
               the
               Churches
               of
               lesser
               Cities
               upon
               the
               greater
               ,
               is
               from
               Act●
               16.
               1
               ,
               4
               compared
               with
               Acts
               15.
               23.
               the
               argument
               runs
               thus
               :
               The
               question
               was
               started
               at
               
                 Antioch
                 ,
                 Acts
              
               14.
               26.
               with
               Acts
               15.
               2.
               from
               thence
               they
               sent
               to
               Ierusalem
               for
               a
               resolution
               :
               the
               decree
               of
               the
               Council
               there
               concerns
               not
               only
               A●tioch
               ,
               but
               Syria
               and
               Cilicia
               ,
               which
               were
               under
               the
               Jurisdiction
               of
               Antioch
               :
               and
               therefore
               Metropolitan
               
               Church
               〈…〉
               e
               
                 jure
                 divino
              
               .
               I
               am
               afraid
               the
               argument
               would
               sc
               〈…〉
               ow
               its
               self
               in
               the
               dress
               of
               a
               Syllogism
               .
               Thus
               it
               runs
               ;
               If
               upon
               the
               occasion
               of
               the
               question
               at
               Antioch
               ,
               the
               decree
               of
               the
               Apostles
               made
               at
               Ierusalem
               ,
               concern
               all
               the
               Churches
               of
               Syria
               ,
               and
               Cilicia
               ,
               then
               all
               these
               Churches
               had
               a
               dependance
               upon
               the
               Metropolis
               of
               Antioch
               ,
               but
               the
               an●ecedent
               is
               true
               ,
               therefore
               the
               consequent
               .
               Let
               us
               see
               how
               the
               argument
               will
               do
               in
               another
               ●orm
               .
               If
               upon
               the
               occasion
               of
               the
               question
               at
               Antioch
               ,
               the
               decree
               of
               the
               Apostles
               concerned
               all
               the
               Churches
               of
               Christians
               conversing
               with
               Jews
               ;
               then
               all
               these
               Churches
               had
               dependance
               upon
               the
               Church
               of
               Antioch
               ;
               But
               ,
               &c.
               
               How
               thankfull
               would
               the
               Papists
               have
               been
               ,
               if
               onely
               Rome
               had
               been
               put
               instead
               of
               Antioch●
               and
               then
               the
               conclusion
               had
               been
               true
               ,
               what
               ever
               the
               premises
               were
               .
               But
               in
               good
               earnest
               ,
               doth
               the
               Churches
               of
               Syria
               and
               Cilicia
               being
               bound
               by
               this
               Decree
               ,
               prove
               their
               subordination
               to
               Antioch
               ,
               or
               to
               the
               Apostles
               ?
               Were
               they
               bound
               because
               Antioch
               was
               their
               Metropolis
               ,
               or
               because
               they
               were
               the
               Apostles
               who
               resolved
               the
               question
               ?
               but
               were
               not
               the
               Churches
               of
               Phrygia
               ,
               and
               Galatia
               ,
               bound
               to
               observe
               these
               decrees
               as
               well
               as
               others
               ?
               For
               of
               these
               it
               is
               said
               ,
               that
               the
               Apostles
               went
               through
               the
               Cities
               of
               them
               ,
               delivering
               the
               decrees
               to
               keep
               ,
               as
               it
               is
               expressed
               ▪
               Acts
               16.
               4.
               compared
               with
               the
               6.
               verse
               .
               Or
               do
               the
               decrees
               of
               the
               Apostles
               concern
               only
               those
               to
               whom
               they
               are
               inscribed
               ,
               and
               upon
               whose
               occasion
               they
               are
               penned
               ?
               Then
               by
               the
               same
               reason
               Pauls
               Epistles
               being
               written
               many
               of
               them
               upon
               occasions
               ,
               as
               that
               to
               the
               Corinthians
               being
               directed
               to
               the
               Metropolis
               of
               Corinth
               ,
               doth
               only
               concern
               the
               Church
               of
               that
               City
               ,
               and
               those
               of
               Achaia
               that
               were
               subject
               to
               the
               jurisdiction
               of
               the
               City
               ;
               and
               so
               for
               the
               rest
               of
               the
               Epistles
               .
               A
               fair
               way
               to
               make
               the
               Word
               of
               God
               of
               no
               effect
               to
               us
               ;
               because
               for
               sooth
               ,
               we
               live
               not
               in
               obedience
               to
               those
               Metropoles
               to
               which
               the
               Epistles
               were
               directed
               !
               From
               whence
               we
               are
               told
               ,
               how
               many
               things
               we
               may
               understand
               by
               this
               notion
               of
               Metropolitans
               :
               Especially
               why
               Ignatius
               superscribes
               his
               Epistle
               to
               the
               Romans
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 to
                 the
                 Church
                 which
                 pre●ides
                 in
                 the
                 place
                 of
                 the
                 Roman
                 region
                 ,
                 or
                 the
                 suburbicari●n
                 Provinces
                 .
              
               But
               let
               us
               see
               whether
               
               this
               place
               may
               not
               be
               understood
               better
               without
               the
               help
               of
               this
               notion
               .
               Casaubon
               calls
               it
               
                 locutionem
                 barbar●m
              
               ;
               
               Vedelius
               is
               more
               favourable
               to
               it
               ,
               and
               thinks
               
                 si
                 non
                 elegans
                 saltem
                 vi●ii
                 libera
                 est
                 ,
              
               and
               explains
               it
               by
               the
               suburbicarian
               Provinces
               :
               and
               makes
               the
               sense
               of
               it
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 in
                 the
                 place
                 which
                 is
                 the
                 Roman
                 region
                 ,
              
               and
               parallels
               it
               with
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Luke
               9.
               10.
               
               Bellarmine
               thinks
               he
               hath
               ●ound
               the
               Popes
               universal
               power
               in
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               methinks
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               should
               hardly
               be
               rendred
               
                 Orbis
                 universus
              
               ,
               unless
               Bellarmine
               were
               no
               more
               skil'd
               in
               Greek
               ,
               then
               Casaubon
               thinks
               he
               was
               ,
               whom
               he
               calls
               in
               the
               p●ace
               forecited
               ,
               
                 hominem
                 Graecarum
                 literarum
                 prorsus
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               The
               most
               ingenuous
               conjecture
               concerning
               this
               place
               ,
               is
               that
               of
               our
               learned
               
                 Mr.
                 Thorndike
                 .
                 The
                 word
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 saith
                 he
                 ,
                 is
                 here
                 used
                 as
                 many
                 times
                 besides
                 ,
                 speaking
                 of
                 those
                 places
                 which
                 a
                 man
                 would
                 neither
                 call
                 Cities
                 nor
                 Towns
                 ,
              
               as
               Acts
               27
               2.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 being
                 to
                 sail
                 by
                 the
                 places
                 of
              
               Asia
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 it
                 is
                 plain
                 it
                 signifies
                 the
                 countrey
              
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 then
                 must
                 necessarily
                 signifie
                 here
                 the
              
               Vaticane
               
                 lying
                 in
                 the
                 Fields
                 as
                 a
                 suburb
                 to
              
               Rome
               ,
               
                 and
                 being
                 the
                 place
                 where
                 St.
              
               Peter
               
                 was
                 buried
                 ,
                 and
                 where
                 the
                 Iews
                 of
              
               Rome
               
                 then
                 dw●lt
                 ,
                 as
                 we
                 learn
                 by
              
               Philo
               ,
               
                 legatione
                 ad
                 Caium
              
               ,
               out
               of
               whom
               he
               produceth
               a
               large
               place
               to
               that
               purpose
               ,
               and
               so
               makes
               this
               the
               Church
               of
               the
               Jewish
               Christians
               ,
               
                 the
                 Vaticane
                 being
                 then
                 the
                 Iewry
                 of
                 Rome
              
               ;
               but
               there
               being
               no
               clear
               evidence
               of
               any
               such
               distinction
               of
               Churches
               there
               ,
               and
               as
               little
               reason
               why
               Ignatius
               should
               write
               to
               the
               Church
               of
               the
               Jewish
               Christians
               ,
               and
               not
               to
               the
               Church
               of
               the
               Gentile
               Christians
               ,
               I
               therefore
               embrace
               his
               sense
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               the
               Vatican
               ,
               but
               explain
               it
               in
               another
               way
               ,
               viz.
               as
               we
               have
               already
               shewed
               ,
               that
               the
               chief
               places
               of
               meeting
               for
               the
               Christians
               in
               
                 Gentile
                 ▪
                 Rome
              
               ,
               was
               in
               the
               Coemeteries
               of
               the
               Martyrs
               ;
               now
               these
               Coemeteria
               were
               all
               of
               them
               without
               the
               City
               ;
               and
               the
               Coemeteria
               where
               
                 Peter
                 ,
                 Linus
                 ,
                 Cletus
              
               ,
               and
               some
               other
               of
               the
               Primitive
               Martyrs
               lay
               interr'd
               in
               the
               Vatican
               ,
               beyond
               the
               River
               Tiber.
               So
               Damasus
               in
               the
               life
               of
               
                 Cletus
                 ,
                 Qui
                 etiam
                 sepultus
                 est
                 juxta
                 corpus
                 B.
                 Petri
                 in
                 Vaticano
                 .
              
               The
               Church
               then
               in
               the
               p●ace
               of
               the
               region
               of
               the
               Romans
               ,
               is
               the
               Christian-Church
               
               of
               Rome
               ,
               assembling
               chiefly
               in
               the
               Coemeteries
               of
               the
               Vatican
               ,
               or
               any
               other
               of
               those
               Vaults
               which
               were
               in
               the
               Fields
               at
               a
               good
               distance
               from
               the
               City
               .
               But
               yet
               there
               is
               one
               argument
               more
               for
               
                 Metropolitans
                 ▪
              
               and
               that
               is
               from
               the
               importance
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               is
               taken
               to
               signifie
               both
               the
               City
               and
               Countrey
               ;
               and
               so
               the
               inscription
               of
               Clemens
               his
               Epistle
               is
               explained
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               i.
               e.
               
                 the
                 Church
                 of
                 God
                 dwelling
                 about
              
               Rome
               ,
               
                 to
                 the
                 Church
                 dwelling
                 about
                 Corinth
                 ,
              
               whereby
               is
               supposed
               to
               be
               comprehended
               the
               whole
               Territories
               ,
               which
               (
               being
               these
               were
               Metropoles
               )
               takes
               in
               the
               whole
               Province
               .
               And
               so
               Polycarp
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               But
               all
               this
               ariseth
               from
               a
               mistake
               of
               the
               signification
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               signifies
               not
               so
               much
               accolere
               as
               incolere
               :
               and
               therefore
               the
               old
               Latin
               Version
               renders
               it
               ,
               
                 Eccl●siae
                 Dei
                 quae
                 est
                 Philippis
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               one
               that
               removes
               from
               one
               City
               to
               sojourn
               in
               another
               .
               And
               the
               ground
               of
               attributing
               that
               name
               to
               the
               Christian
               Churches
               ,
               was
               either
               because
               that
               many
               of
               the
               first
               Christians
               being
               Jews
               ,
               they
               did
               truly
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               being
               as
               strangers
               out
               of
               their
               own
               countrey
               ,
               or
               else
               among
               the
               Christians
               ,
               because
               by
               reason
               of
               their
               continual
               persecutions
               ,
               they
               were
               still
               put
               in
               mind
               of
               their
               flitting
               uncertain
               condition
               
               in
               the
               World
               ,
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 countrey
                 ,
                 citizenship
              
               being
               in
               Heaven
               .
               Of
               this
               the
               Apostles
               often
               tell
               them
               :
               from
               hence
               i●
               came
               to
               signifie
               the
               Society
               of
               such
               Christians
               so
               living
               together
               ;
               which
               as
               it
               encreased
               ,
               so
               the
               notion
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               encreased
               ,
               and
               so
               went
               from
               the
               City
               into
               the
               countrey
               ,
               and
               came
               not
               from
               the
               countrey
               into
               the
               City
               ;
               for
               ,
               if
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               should
               be
               taken
               for
               accolere
               ,
               then
               it
               necessarily
               follows
               ,
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               cannot
               signifie
               the
               Church
               of
               Rome
               ,
               and
               the
               Territories
               belonging
               to
               it
               ,
               but
               the
               Church
               adjacent
               to
               Rome
               ,
               distinct
               from
               the
               Citie
               ,
               and
               the
               Church
               in
               it
               .
               For
               in
               that
               sense
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               opposed
               to
               living
               in
               the
               City
               ,
               and
               so
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               are
               distinct
               from
               the
               Citizens
               ,
               as
               in
               Thucydides
               and
               others
               ;
               but
               ,
               I
               believe
               no
               instance
               can
               possibly
               be
               produced
               wherein
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               taken
               in
               that
               sense
               ,
               doth
               comprehend
               in
               it
               both
               City
               and
               Country
               .
               But
               being
               taken
               in
               the
               former
               sense
               ,
               it
               was
               first
               applyed
               to
               the
               whole
               Church
               
               of
               the
               City
               :
               but
               when
               the
               Church
               of
               the
               City
               did
               spread
               it self
               into
               the
               Countrey
               ,
               then
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               comprehended
               the
               Christians
               ,
               both
               in
               City
               and
               Countrey
               adjoyning
               to
               it
               .
            
             
               Which
               leads
               me
               to
               the
               
                 second
                 step
              
               of
               Christian
               Churches
               ,
               
               
                 when
                 Churches
                 took
                 in
                 the
                 Villages
                 and
                 Territories
                 adjoyning
                 to
                 the
                 Cities
                 :
              
               For
               which
               we
               must
               understand
               ,
               that
               the
               ground
               of
               the
               subordination
               of
               the
               Villages
               and
               Territories
               about
               ,
               did
               primarily
               arise
               from
               hence
               ,
               that
               the
               Gospel
               was
               spread
               abroad
               from
               the
               several
               Cities
               into
               the
               Countreys
               about
               .
               The
               Apostles
               themselves
               preachedmost
               ,
               as
               we
               read
               in
               Scripture
               ,
               in
               the
               Cities
               ,
               because
               of
               the
               great
               resort
               of
               people
               thither
               ;
               there
               they
               planted
               Churches
               ,
               and
               setled
               the
               Government
               of
               them
               in
               an
               
                 Ecclesiastical
                 Senate
              
               ,
               which
               not
               only
               took
               care
               for
               the
               government
               of
               Churches
               already
               constituted
               ,
               but
               for
               the
               gathering
               more
               .
               Now
               the
               persons
               who
               were
               employed
               in
               the
               conversion
               of
               the
               adjacent
               Territories
               ,
               being
               of
               the
               Clergy
               of
               the
               City
               ,
               the
               persons
               by
               them
               converted
               were
               adjoyned
               to
               the
               Church
               of
               the
               City
               ;
               and
               all
               the
               affairs
               of
               those
               lesser
               Churches
               were
               at
               first
               determined
               by
               the
               Governours
               of
               the
               City
               ;
               Afterwards
               when
               these
               Churches
               encreased
               ,
               and
               had
               peculiar
               Officers
               set
               over
               them
               by
               the
               Senate
               of
               the
               City-church
               ,
               although
               these
               did
               rule
               and
               govern
               their
               flock
               ,
               yet
               it
               alwayes
               was
               with
               a
               subordination
               to
               ,
               and
               dependance
               upon
               the
               government
               of
               the
               City-church
               .
               So
               that
               by
               this
               means
               ,
               he
               that
               was
               President
               of
               the
               Senate
               in
               the
               City
               ,
               did
               likewise
               superintend
               all
               the
               Churches
               planted
               in
               the
               adjoyning
               Territories
               ,
               which
               was
               the
               original
               of
               that
               which
               the
               Greeks
               call
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               the
               Latins
               ,
               the
               Diocess
               of
               the
               Bishop
               .
               The
               Church
               where
               the
               Bishop
               was
               peculiarly
               resident
               with
               the
               Clergy
               ,
               was
               called
               
                 Matrix
                 Ecclesia
              
               ,
               and
               
                 Cathedra
                 principali●
              
               ,
               
               as
               the
               several
               Parishes
               which
               at
               first
               were
               divided
               according
               to
               the
               several
               regions
               of
               the
               City
               ,
               were
               called
               Tituli
               ,
               and
               those
               planted
               in
               the
               Territories
               about
               the
               City
               ,
               called
               Paroeciae
               ,
               when
               they
               were
               applyed
               to
               the
               Presbyters
               ;
               but
               when
               to
               the
               Bishop
               ,
               it
               noted
               a
               Diocess
               :
               those
               that
               were
               planted
               in
               these
               country-parishes
               ,
               were
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               by
               the
               Greeks
               ,
               and
               by
               the
               Latins
               ,
               
                 Presbyteri
                 regionarii
                 ,
                 conregionales
                 ,
                 forastici
                 ,
                 ruri●
                 agrorum
                 Presbyteri
                 ,
              
               from
               
               whom
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               were
               distinct
               ,
               as
               evidently
               appears
               by
               the
               thirteenth
               Canon
               of
               the
               Council
               of
               
                 Neocaesarea
                 ▪
                 where
                 the
                 countrey
                 Presbyters
                 are
                 forbidden
                 to
                 administer
                 the
                 Lords
                 Supper
                 in
                 the
                 presence
                 of
                 the
                 Bishop
                 on
                 the
                 Presbyters
                 of
                 the
                 City
                 ;
                 but
                 the
                 Chorepiscopi
                 were
                 allowed
                 to
                 do
                 it
                 .
                 Salmasiu●
              
               thinks
               these
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               were
               so
               called
               ,
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               Episcopi
               
               villani
               ,
               such
               as
               were
               only
               Presbyters
               ,
               and
               were
               set
               over
               the
               Churches
               in
               Villages
               :
               but
               though
               they
               were
               originally
               Presbyters
               ,
               yet
               they
               were
               ●aised
               to
               some
               higher
               authority
               over
               the
               rest
               of
               the
               Presbyters
               ,
               and
               the
               original
               of
               them
               seems
               to
               be
               ,
               that
               when
               Churches
               were
               so
               much
               multiplyed
               in
               the
               Countreys
               adjacent
               to
               the
               Cities
               ,
               that
               the
               Bishop
               in
               his
               own
               person
               could
               not
               be
               present
               to
               oversee
               the
               actions
               and
               carriages
               of
               the
               several
               Presbyters
               of
               the
               countrey
               Churches
               ,
               then
               they
               ordained
               some
               of
               the
               fittest
               in
               their
               several
               Dioceses
               to
               super
               intend
               the
               several
               Presbyters
               lying
               remore
               from
               the
               City
               ;
               from
               which
               office
               of
               theirs
               they
               were
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               because
               they
               did
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               go
               about
               ,
               and
               visit
               the
               several
               Churches
               .
               This
               is
               the
               account
               given
               of
               them
               by
               Beza
               and
               Blondel
               ,
               as
               well
               as
               others
               .
               All
               those
               
               several
               places
               that
               were
               converted
               to
               the
               saith
               by
               the
               assistance
               of
               the
               Presbyters
               of
               the
               City
               ,
               did
               all
               make
               but
               one
               Church
               with
               the
               City
               .
               Whereof
               we
               have
               this
               twofold
               evidence
               ▪
               First
               ,
               from
               the
               Eulogi●
               which
               were
               at
               first
               parcels
               of
               the
               bread
               consecrated
               for
               the
               Lords
               Supper
               ,
               which
               were
               sent
               by
               the
               Deacons
               or
               Ac●luthi
               to
               those
               that
               were
               absent
               ,
               in
               token
               of
               their
               communion
               in
               the
               same
               Church
               .
               
                 Iustin
                 Martyr
              
               is
               the
               first
               who
               acquaints
               us
               with
               this
               custome
               of
               the
               
               Church
               ;
               After
               ,
               saith
               he
               ,
               
                 the
                 President
                 of
                 the
                 Assembly
                 hath
                 consecrated
                 the
                 bread
                 and
                 wine
                 ,
                 the
                 Deacons
                 stand
                 ready
                 to
                 distribute
                 it
                 to
                 every
                 one
                 person
                 ,
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 and
                 carry
                 it
                 to
                 those
                 that
                 are
                 absent
                 .
                 Damascus
              
               attributes
               the
               beginning
               of
               this
               custome
               to
               Miltiades
               Bishop
               of
               
                 Rome
                 .
                 Hic
                 fecit
                 ut
                 Oblationes
                 consecrat●
                 per
                 Ecclesias
                 ex
                 consecratione
                 Episcopi
              
               
               
                 dirigerentur
                 :
                 quod
                 declaratur
                 fermentum
              
               .
               So
               
                 Innocentius
                 ad
                 Decentium
                 ;
                 De
                 fermento
                 verò
                 quod
                 die
                 Dominica
                 per
                 titulos
                 mittimus
                 ,
              
               &c.
               
                 ut
                 se
                 à
                 nostra
                 communione
                 maxime
                 illa
                 die
                 non
                 judicent
                 separa●os●
              
               Whereby
               it
               appears
               to
               have
               been
               the
               custome
               of
               Rome
               and
               other
               places
               to
               send
               from
               the
               Cathedral
               
               Church
               ,
               the
               bread
               consecrated
               to
               the
               several
               parish-Churches
               ,
               to
               note
               their
               joint-communion
               in
               the
               faith
               of
               the
               Gospel
               .
               Neither
               was
               it
               sent
               only
               to
               the
               several
               tituli
               in
               the
               City
               ,
               but
               to
               the
               Villages
               round
               about
               ,
               as
               appears
               by
               the
               Question
               propounded
               by
               D●centius
               ;
               although
               at
               Rome
               it
               seems
               they
               sent
               it
               only
               to
               the
               Churches
               within
               the
               City
               ,
               as
               appears
               by
               the
               answer
               of
               Innocentius
               :
               but
               Albaspinus
               takes
               it
               for
               
               granted
               ,
               as
               a
               general
               custome
               upon
               some
               set-dayes
               to
               send
               these
               Eulogi●
               through
               the
               whole
               
                 Diocess
                 .
                 Nam
                 cum
                 per
                 vicos
                 &
                 agros
                 sparsi
                 &
                 diffus●
                 ,
                 ex
                 ●adem
                 non
                 p●ssint
                 sumere
                 communione
                 ,
                 cuperentque
                 s●mper
                 union
                 is
                 Christian●
                 ,
                 &
                 Christi
                 corporis
                 speciem
                 quam
                 p●ssint
                 maximam
                 r●tinere
                 ,
                 sol●●nissimis
                 di●bus
                 &
                 festivis
                 ex
                 matrice
                 per
                 parochias
                 ,
                 bene
                 dictus
                 mit●ebatur
                 panis
                 ,
                 ex
                 ●ujus
                 p●rceptione
                 communitas
                 quae
                 inter
                 omnes
                 fideles
                 ●jusdem
                 D●oecesis
                 intercedere
                 debet
                 ,
                 intelligebatur
                 &
                 repraesentabatur
                 .
              
               Surely
               then
               the
               Diocesses
               were
               not
               very
               large
               ;
               i●
               all
               the
               several
               parishes
               could
               communicate
               on
               the
               same
               day
               with
               what
               was
               sent
               from
               the
               Cathedral
               Church
               .
               Afterwards
               they
               sent
               not
               part
               of
               the
               bread
               of
               the
               Lords-supper
               ,
               but
               some
               other
               
               in
               Analogy
               to
               that
               ,
               to
               denote
               their
               mutual
               contesseration
               in
               the
               saith
               and
               communion
               in
               the
               same
               Church
               ▪
               Secondly
               ,
               It
               appears
               that
               still
               they
               were
               of
               the
               same
               Church
               ,
               by
               the
               presence
               of
               the
               Clergy
               of
               the
               Countrey
               ,
               or
               the
               choyce
               of
               the
               Bishop
               of
               the
               City
               ,
               and
               at
               Ordinations
               and
               in
               Councils
               .
               So
               
               at
               the
               choyce
               of
               
                 Boniface
                 ,
                 Relictis
                 singuli
                 titulis
                 suis
                 Presbyteri
                 omnes
                 aderunt
                 qui
                 voluntatem
                 suam
                 ▪
                 hoc
                 est
                 D●i
                 judicium
                 ,
                 proloquantur
                 :
              
               whereby
               it
               is
               evident
               that
               all
               the
               Clergy
               had
               their
               voyces
               in
               the
               choyce
               of
               the
               Bishop
               .
               And
               therefore
               Pope
               L●o
               requires
               these
               things
               as
               necessary
               to
               the
               ordination
               of
               a
               Bishop
               ,
               
                 Subscriptio
                 clericorum
                 ,
                 Honoratorum
                 testimonium
                 .
                 Ordinis
                 consensus
                 &
                 plebis
                 :
              
               and
               in
               the
               same
               chapter
               speaking
               
               of
               the
               choyce
               of
               the
               Bishop
               ,
               he
               saith
               it
               was
               done
               
                 subscribentibus
                 plus
                 minus
                 septuagint●
                 Presbyteris
              
               .
               And
               therefore
               it
               is
               observed
               ,
               that
               all
               the
               Clergy
               con●urred
               to
               the
               choyce
               even
               of
               the
               Bishop
               of
               Rome
               ,
               till
               after
               the
               time
               of
               that
               Hildebrand
               called
               Greg.
               7.
               in
               whose
               time
               Popery
               came
               to
               Age
               :
               thence
               
               Casaubon
               calls
               it
               
                 Haeresin
                 Hildebrandinam
                 .
                 Cornelius
              
               Bishop
               of
               Rome
               was
               chosen
               
                 Clericoram
                 pene
                 omnium
                 testimonio
              
               ;
               and
               in
               the
               Council
               at
               Rome
               under
               Sylv●ster
               it
               is
               decreed
               ,
               that
               none
               
               of
               the
               Clergy
               should
               be
               ordained
               ,
               
                 nisi
                 cum
                 tota
                 adunata
                 Ecclesia
              
               .
               
               Many
               instances
               are
               brought
               from
               the
               Councils
               of
               Carthage
               to
               the
               same
               purpose
               ,
               which
               I
               pass
               over
               as
               commonly
               known
               .
               It
               was
               accounted
               the
               matter
               of
               an
               accusation
               against
               Chrysostom
               by
               his
               enemies
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 that
                 he
                 ordained
                 without
                 the
                 Council
                 and
                 assistance
                 of
                 his
                 Clergy
                 .
              
               The
               p●esence
               of
               the
               Clergy
               at
               Councils
               hath
               been
               already
               shewed
               .
               Thus
               we
               see
               how
               ,
               when
               the
               Church
               of
               the
               City
               was
               enlarged
               into
               the
               Countrey
               ,
               the
               power
               of
               the
               Governours
               of
               the
               Churches
               in
               the
               City
               was
               extended
               with
               it
               .
            
             
               The
               next
               step
               observable
               in
               the
               Churches
               encrease
               ,
               was
               ,
               
               
                 when
                 several
                 of
                 these
                 Churches
                 lying
                 together
                 in
                 one
                 Province
                 did
                 associate
                 one
                 with
                 another
                 .
              
               The
               Primitive
               Church
               had
               a
               great
               eye
               to
               the
               preserving
               unity
               among
               all
               the
               members
               of
               it
               ,
               and
               thence
               they
               kept
               so
               strict
               a
               correspondency
               among
               the
               several
               Bishops
               in
               the
               
                 Commercium
                 Formatarum
              
               (
               the
               formula
               of
               writing
               ,
               which
               to
               prevent
               deceit
               ,
               may
               be
               seen
               in
               Iustellus
               his
               Notes
               on
               the
               
                 Codex
                 Canonum
                 Ecclesiae
                 Africanae
              
               )
               and
               for
               a
               maintaining
               
               of
               nearer
               correspondency
               among
               the
               Bishops
               themselves
               of
               a
               Province
               ,
               it
               was
               agreed
               among
               themselves
               for
               the
               better
               carrying
               on
               of
               their
               common
               work
               ,
               to
               call
               a
               Provincial
               Synod
               twice
               every
               year
               to
               debate
               all
               causes
               of
               concernment
               there
               among
               themselves
               ,
               and
               to
               agree
               upon
               such
               wayes
               as
               might
               most
               conduce
               to
               the
               advancing
               the
               common
               interest
               of
               Christianity
               .
               Of
               these
               Tertullian
               speaks
               ;
               
                 Aguntur
                 praecept●
                 per
                 Gracias
                 illas
                 certis
                 in
                 locis
                 Concilia
                 ex
                 universis
                 Eccles●is
                 ,
                 per
                 quae
                 &
                 altiora
                 quaeque
                 in
                 communi
                 tractantur
                 ,
                 &
                 ipsa
              
               
               
                 repraesentatio
                 nominis
                 Christiani
                 magna
                 v●neratione
                 celebratur
                 .
              
               Of
               these
               the
               
                 thirty
                 eighth
                 Canon
                 Apostolical
              
               (
               as
               it
               is
               called
               )
               expresly
               speaks
               ,
               (
               which
               Canons
               ,
               though
               not
               of
               authority
               sufficient
               to
               ground
               any
               right
               upon
               ,
               may
               yet
               be
               allowed
               the
               place
               of
               a
               Testimony
               of
               the
               practice
               of
               the
               Primitive
               Church
               ,
               especially
               towards
               the
               third
               Century
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               
                 Twice
                 a
                 year
                 a
                 Synod
                 of
                 Bishops
                 was
                 to
                 be
                 kept
                 for
                 discussing
                 matters
                 of
                 faith
                 ,
                 and
                 resolving
                 matters
                 of
                 practice
                 .
              
               To
               the
               
               same
               purpose
               the
               Council
               of
               ▪
               
                 Antioch
                 ,
                 A.
                 D.
              
               343
               ▪
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               To
               these
               Councils
               ;
               the
               Presbyters
               and
               Deacons
               came
               ,
               as
               appears
               by
               that
               Canon
               of
               the
               Council
               of
               Antioch
               ;
               and
               in
               the
               seventh
               Canon
               of
               the
               Nicene
               Council
               by
               
                 Alphon
                 us
                 Pisanus
              
               the
               same
               custome
               is
               dec●eed
               ▪
               but
               no
               such
               thing
               occurrs
               in
               the
               
                 Codex
                 Canonum
              
               ,
               either
               of
               Tilius
               or
               Iustellus
               his
               Edition
               ▪
               and
               the
               Arabick
               edi●●●●
               of
               that
               Council
               is
               conceived
               to
               have
               been
               compiled
               above
               four
               hundred
               years
               after
               the
               Council
               set
               .
               But
               however
               ,
               we
               see
               evidence
               enough
               of
               this
               practice
               of
               celebrating
               Provincial
               Synods
               twice
               a
               year
               ;
               now
               in
               the
               assembling
               of
               these
               Bishops
               together
               for
               mutual
               counsel
               in
               their
               affairs
               ,
               there
               was
               a
               necessity
               of
               some
               order
               to
               be
               observed
               .
               There
               was
               no
               difference
               as
               to
               the
               power
               of
               the
               Bishops
               themselves
               ,
               who
               had
               all
               equal
               authority
               in
               their
               several
               Churches
               ,
               and
               none
               over
               one
               another
               .
               For
               ,
               
                 Episcopatus
                 unus
                 ●st
                 cujus
                 ●
                 singulis
                 in
                 solidum
                 pars
                 tenetur
                 ,
              
               
               as
               Cyprian
               speaks
               ;
               and
               as
               
                 Ierome
                 ,
                 Ubicunq
                 ,
                 Episcopus
                 fuerit
                 ,
                 sive
                 Romae
                 ,
                 sive
                 Eugubii
                 ,
                 sive
                 Constantinopoli
                 ,
                 sive
                 R●egii
                 ,
                 sive
                 Alexandriae
                 ,
                 sive
                 Tanis
                 ,
                 ejusdem
                 est
                 meriti
                 ▪
                 ejusdem
                 est
                 &
                 Sacerdotii
                 .
              
               
               
                 Potentia
                 divitiarum
                 &
                 paupertatis
                 humilitas
                 ,
                 vel
                 sublimiorem
                 vel
                 inferiorem
                 Episcopum
                 non
                 facit
                 :
                 Caterum
                 omnes
                 Apostolorum
                 successores
                 sunt
                 .
              
               There
               being
               then
               no
               difference
               between
               them
               ,
               no
               man
               calling
               himself
               
                 Episcopum
                 Episcoporum
              
               ,
               as
               Cyprian
               elsewhere
               speaks
               ,
               some
               other
               way
               must
               be
               found
               out
               to
               preserve
               order
               among
               them
               ,
               and
               to
               moderate
               the
               affairs
               of
               the
               Councils
               ;
               and
               therefore
               it
               was
               determined
               in
               the
               Council
               of
               Antioch
               ,
               that
               he
               that
               was
               the
               Bishop
               of
               the
               Metropolis
               ,
               should
               have
               the
               honour
               of
               Metropolitan
               among
               the
               Bishops
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 because
                 of
                 the
                 great
                 confluence
                 of
                 people
                 to
                 that
                 City
                 ,
                 therefore
                 he
                 should
                 have
                 the
                 pr●heminence
                 above
                 the
                 rest
                 .
              
               We
               see
               how
               far
               they
               are
               from
               attributing
               any
               Divine
               Right
               to
               Metropolitaus
               ;
               and
               therefore
               the
               rights
               of
               Metropolitans
               are
               called
               by
               the
               sixth
               Canon
               of
               the
               
                 Nicene
                 Council
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               had
               been
               a
               dishonourable
               introduction
               for
               the
               
               Metropolitan
               Rights
               ,
               had
               they
               thought
               them
               grounded
               upon
               Apostolical
               institution
               .
               Nothing
               more
               evident
               in
               antiquity
               then
               the
               honour
               of
               Metropolitans
               depending
               upon
               their
               Sees
               ;
               thence
               when
               any
               Cities
               were
               raised
               by
               the
               Emperour
               to
               the
               honour
               of
               Metropoles
               ,
               their
               Bishop
               became
               a
               Metropolitan
               ,
               as
               is
               most
               evident
               in
               
                 Iustiniana
                 prima
              
               ,
               and
               for
               it
               ▪
               there
               are
               Canons
               in
               the
               Councils
               decreeing
               it
               ;
               but
               of
               this
               more
               afterwards
               .
               The
               chief
               Bishop
               of
               Africa
               was
               only
               called
               
                 primae
                 sedis
                 Episcop
                 〈…〉
                 ▪
              
               thence
               we
               have
               a
               Canon
               in
               the
               
                 Codex
                 Ecclesiae
                 African●
                 ▪
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
               
                 That
                 the
                 Bishop
                 of
                 the
                 chief
                 See
                 ,
                 should
                 not
                 be
                 called
                 the
                 Exarch
                 of
                 the
                 Priests
                 ,
                 or
                 chief
                 Priest
                 ,
                 or
                 any
                 thing
                 of
                 like
                 nature
                 ,
                 but
                 only
                 the
                 Bishop
                 of
                 the
                 chief
                 seat
                 .
              
               Therefore
               it
               hath
               been
               well
               observed
               that
               the
               African
               Churches
               did
               retain
               longest
               the
               Primitive
               simplicity
               and
               humility
               among
               them
               ;
               and
               when
               the
               voyce
               was
               said
               to
               be
               heard
               in
               the
               Church
               upon
               the
               flowing
               in
               of
               riches
               ,
               
                 Hodie
                 venenum
                 effusum
                 est
                 in
                 Ecclesiam
                 ,
              
               by
               the
               working
               of
               which
               poyson
               the
               spirits
               of
               the
               Prelates
               began
               to
               swell
               with
               pride
               and
               ambition
               (
               as
               is
               too
               evident
               in
               Church
               History
               )
               only
               Africa
               escaped
               the
               infection
               most
               ,
               and
               resisted
               the
               tyrannical
               incroachments
               of
               the
               Roman
               Bishop
               ,
               with
               the
               greatest
               magnanimity
               and
               courage
               ,
               as
               may
               be
               seen
               by
               the
               excellent
               Epistle
               of
               the
               
                 Council
                 of
                 Carthage
              
               ,
               to
               Boniface
               Bishop
               of
               Rome
               
               in
               the
               
                 Codex
                 Ecclesiae
                 Africanae
              
               .
               So
               tha●
               however
               Africa
               hath
               been
               alwayes
               fruitfull
               of
               Monsters
               ;
               yet
               in
               that
               ambitious
               age
               it
               had
               no
               other
               wonder
               but
               only
               this
               ,
               that
               it
               should
               escape
               so
               free
               from
               that
               
                 typhus
                 saecularis
              
               (
               as
               they
               then
               called
               it
               )
               that
               monstrous
               itch
               of
               pride
               and
               ambition
               .
               From
               whence
               we
               may
               well
               rise
               to
               the
               last
               step
               of
               the
               power
               of
               the
               Church
               ,
               which
               was
               after
               the
               Empire
               grew
               Christian
               ,
               and
               many
               Provinces
               did
               associate
               together
               ,
               then
               the
               honour
               and
               power
               of
               Patriarchs
               came
               upon
               the
               stage
               .
               And
               now
               began
               the
               whole
               Christian
               world
               to
               be
               the
               
                 Cock
                 ▪
                 pitt
              
               ,
               wherein
               the
               two
               great
               Prelates
               of
               Rome
               and
               Constantinople
               strive
               with
               their
               greatest
               force
               for
               mastery
               of
               one
               another
               ,
               and
               the
               whole
               world
               with
               them
               ,
               as
               may
               be
               seen
               in
               the
               actions
               of
               Paschasinus
               the
               
                 Roman
                 Legat
              
               in
               the
               Council
               of
               Chalcedon
               .
               From
               whence
               forward
               
               the
               great
               Levi●than
               by
               his
               tumbling
               in
               the
               waves
               ,
               endeavoured
               to
               get
               the
               Dominion
               of
               all
               into
               his
               hands
               :
               but
               God
               hath
               at
               last
               put
               a
               hook
               into
               his
               nostrils
               ,
               and
               raised
               up
               the
               great
               instruments
               of
               Reformation
               ,
               who
               like
               the
               Sword
               ▪
               fish
               have
               so
               pierced
               into
               his
               bowels
               ,
               that
               by
               his
               tumbling
               he
               may
               only
               hasten
               his
               approaching
               ruine
               ,
               and
               give
               the
               Church
               every
               day
               more
               hopes
               of
               seeing
               its
               self
               freed
               from
               the
               tyranny
               of
               an
               U●urped
               power
               .
               By
               this
               Scheme
               and
               draught
               now
               of
               the
               increase
               of
               the
               Churches
               power
               ,
               nothing
               can
               be
               more
               evident
               ,
               then
               that
               it
               rise
               not
               from
               any
               divine
               institution
               ,
               but
               only
               from
               positive
               &
               Ecclesiastical
               Laws
               ,
               made
               according
               to
               the
               several
               states
               and
               conditions
               wherein
               the
               Church
               was
               ;
               which
               as
               it
               gradually
               grew
               up
               ,
               so
               wa●
               the
               power
               of
               the
               Church
               by
               mutual
               consent
               fitted
               to
               the
               state
               of
               the
               Church
               in
               its
               several
               ages
               .
               Which
               was
               the
               fi●st
               argument
               ,
               that
               the
               Primitive
               Church
               did
               not
               conceive
               its
               self
               bound
               to
               observe
               any
               one
               unalterable
               form
               of
               Government
               .
               This
               being
               the
               chief
               ,
               the
               rest
               that
               follow
               ,
               will
               sooner
               be
               dispatched
               .
            
             
               The
               second
               is
               from
               the
               great
               varieties
               as
               to
               Government
               
               which
               were
               in
               several
               Churches
               .
               What
               comes
               from
               divine
               right
               ,
               is
               observed
               unalterably
               in
               one
               uniform
               &
               constant
               tenour
               :
               but
               what
               we
               find
               so
               much
               diversified
               according
               to
               several
               places
               ,
               we
               may
               have
               ground
               to
               look
               on
               only
               as
               an
               Ecclesiastical
               constitution
               ,
               which
               was
               followed
               by
               every
               Church
               as
               it
               judged
               convenient
               .
               Now
               as
               to
               Church
               Government
               we
               may
               find
               some
               Churches
               without
               Bishops
               for
               a
               long
               time
               ,
               some
               but
               with
               one
               Bishop
               in
               a
               whole
               Nation
               ,
               many
               Cities
               without
               any
               ,
               where
               Bishops
               were
               common
               ;
               many
               Churches
               discontinue
               Bishops
               for
               a
               great
               while
               where
               they
               had
               been
               ;
               no
               certain
               rule
               observed
               for
               modelling
               their
               D●ocesses
               where
               they
               were
               still
               continued
               .
               Will
               not
               all
               these
               things
               make
               it
               seem
               very
               improbable
               that
               it
               should
               be
               an
               Apostolical
               institution
               ,
               that
               no
               Church
               should
               be
               without
               a
               Bishop
               ?
               First
               ,
               then
               some
               whole
               Nations
               seem
               to
               have
               been
               without
               any
               Bishops
               at
               all
               ,
               if
               we
               may
               believe
               their
               own
               Historians
               .
               So
               if
               we
               may
               believe
               the
               great
               Antiquaries
               of
               the
               Church
               of
               Scotland
               ,
               that
               Church
               was
               governed
               by
               their
               Culdei
               as
               they
               called
               their
               Presbyters
               ,
               without
               any
               Bishop
               over
               them
               ,
               for
               a
               long
               time
               .
               
                 Iohannes
                 Maior
              
               speaks
               of
               their
               instruction
               in
               the
               faith
               ,
               
                 per
                 Sacerdotes
              
               
               
                 &
                 Monachos
                 sine
                 Episcopis
                 Scoti
                 in
                 fide
                 eruditi
                 ,
              
               but
               least
               
               that
               should
               be
               interpreted
               only
               of
               the●r
               conversion
               ,
               
                 Iohannes
                 Fordònus
              
               is
               clear
               and
               full
               to
               their
               government
               ,
               from
               the
               time
               of
               their
               conversion
               about
               
                 A.
                 D
                 ▪
              
               263.
               to
               the
               coming
               of
               
                 Palladius
                 A.
                 D.
              
               430.
               that
               they
               were
               only
               governed
               by
               Presbyters
               
               and
               Monks
               .
               
                 Ante
                 Palladii
                 adventum
                 habebant
                 Scoti
                 fidei
                 D●ctores
                 ac
                 Sacramentorum
                 Ministratores
                 Presbyteros
                 solunmodo
                 ,
                 vel
                 Monachos
                 ritum
                 sequentes
                 Ecclesiae
                 Primitivae
                 .
              
               
               So
               much
               mistaken
               was
               that
               learned
               man
               ,
               who
               saith
               ,
               That
               neither
               Beda
               nor
               any
               other
               affirms
               that
               the
               Scots
               were
               formerly
               ruled
               by
               a
               Presbyterie
               ,
               or
               so
               much
               as
               that
               they
               had
               any
               Presbyter
               among
               them
               .
               Neither
               is
               it
               any
               wayes
               sufficient
               to
               say
               ,
               that
               these
               Presbyters
               did
               derive
               their
               authority
               from
               some
               Bishops
               :
               for
               however
               we
               see
               here
               a
               Church
               governed
               without
               such
               ,
               or
               if
               they
               had
               any
               ,
               they
               were
               only
               chosen
               from
               their
               Culdei
               ,
               much
               after
               the
               custom
               of
               the
               Church
               of
               Alexandria
               ,
               as
               
                 Hector
                 Boethiu●
              
               doth
               imply
               .
               And
               if
               we
               believe
               
               Philostorgius
               ,
               the
               Gothick
               Churches
               were
               planted
               and
               governed
               by
               Presbyters
               for
               above
               seventy
               years
               ▪
               for
               so
               long
               it
               was
               from
               their
               first
               conversion
               to
               the
               time
               of
               Ulphilas
               whom
               ▪
               he
               makes
               their
               first
               Bishop
               .
               And
               great
               probability
               there
               is
               ,
               that
               where
               Churches
               were
               planted
               by
               Presbyters
               ,
               as
               the
               Church
               of
               France
               by
               Andochius
               and
               Benignus
               ,
               that
               afterwards
               upon
               the
               encrease
               of
               Churches
               ,
               and
               Presbyters
               to
               rule
               them
               ,
               they
               did
               from
               among
               themselves
               choose
               one
               to
               be
               as
               the
               Bishop
               over
               them
               ,
               as
               Pothinus
               was
               at
               Lyons
               .
               For
               we
               nowhere
               read
               in
               those
               early
               plantations
               of
               Churches
               ,
               that
               where
               there
               were
               Presbyters
               already
               ,
               they
               sent
               to
               other
               Churches
               to
               derive
               Episcop●l
               ordination
               from
               them
               .
               Now
               for
               whole
               Nations
               having
               but
               one
               Bishop
               ,
               we
               have
               the
               testimony
               of
               Sozomen
               ,
               that
               in
               Scythia
               which
               by
               the
               Romans
               was
               called
               
                 Masia
                 inferior
              
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Although
                 there
                 were
                 many
                 Cities
                 they
                 had
                 but
                 one
                 Bishop
                 .
              
               The
               like
               Godignus
               
               relates
               of
               the
               Ab●ssine
               Churches
               ,
               Though
               their
               Territories
               be
               of
               vast
               extent
               ,
               there
               is
               but
               only
               one
               Bishop
               in
               all
               those
               Dominions
               ,
               who
               is
               the
               Bishop
               of
               Abuna
               .
               And
               where
               Bishops
               were
               most
               common
               ,
               it
               is
               evident
               they
               looked
               not
               on
               it
               as
               an
               Apostolical
               rule
               for
               every
               City
               to
               have
               a
               Bishop
               ,
               which
               it
               must
               have
               if
               it
               was
               an
               Apostolical
               institution
               for
               the
               Church
               to
               follow
               
               the
               civil
               Government
               .
               Theodoret
               mentions
               800
               Churches
               
               under
               his
               charge
               ,
               in
               whose
               
                 Di●cess
                 Ptolomy
              
               placeth
               many
               other
               Cities
               of
               note
               besides
               Cirus
               ,
               as
               
                 Ariseria
                 ,
                 Regia
                 ,
                 Ruba
              
               ,
               
               Heraclea
               ,
               &c.
               
               In
               the
               Province
               of
               Tripoly
               he
               reckons
               nine
               Cities
               which
               had
               but
               five
               Bishops
               ,
               as
               appears
               by
               the
               
                 Notitia
                 Ecclesiae
                 Africanae
                 ▪
              
               In
               Thracia
               every
               Bishop
               had
               several
               Cities
               under
               h●m
               .
               The
               Bishop
               of
               Heraclea
               that
               and
               
                 Panion
                 ▪
              
               ,
               the
               Bishop
               of
               Byze
               had
               it
               and
               Arcadiapolis
               ;
               of
               Coela
               had
               
               it
               and
               
                 Callipolis
                 ;
                 Sabsadia
              
               had
               it
               and
               Aphrodisias
               .
               It
               is
               needless
               to
               produce
               more
               instances
               of
               this
               nature
               either
               ancient
               or
               modern
               ,
               they
               being
               so
               common
               and
               obvious
               .
               But
               further
               ,
               we
               find
               Bishops
               discontinued
               for
               a
               long
               time
               in
               the
               greatest
               Churches
               .
               For
               if
               there
               be
               no
               Church
               without
               a
               Bishop
               ,
               where
               was
               the
               Church
               of
               Rome
               when
               from
               the
               Martyrdome
               of
               Fabian
               ,
               and
               the
               banishment
               of
               Lucius
               the
               Church
               was
               governed
               only
               by
               the
               Clergy
               ?
               
               So
               the
               Church
               of
               Carthage
               when
               Cyprian
               was
               banished
               ;
               the
               Church
               of
               the
               East
               ,
               when
               Meletius
               of
               
                 Antioeh
                 ,
                 Eusebius
                 Samosatenus
                 ,
                 Pelagius
              
               of
               Laodicea
               ,
               and
               the
               rest
               of
               the
               Orthodox
               Bishops
               were
               banished
               for
               ten
               years
               space
               ,
               and
               Flavianus
               and
               Diodorus
               ,
               two
               Presbyters
               ruled
               the
               Church
               of
               Antioch
               
               the
               mean
               while
               ,
               The
               Church
               of
               Carthage
               was
               twenty
               four
               years
               without
               a
               Bishop
               in
               the
               time
               of
               Hunerik
               ,
               King
               of
               the
               Vandals
               ;
               and
               when
               it
               was
               offered
               them
               that
               
               they
               might
               have
               a
               Bishop
               upon
               admitting
               the
               Arrians
               to
               a
               free
               exercise
               of
               their
               Religion
               among
               them
               ,
               their
               answer
               was
               upon
               those
               terms
               ,
               
                 Ecclesia
                 Episcopum
                 non
                 delictatur
                 habere
              
               ;
               
               and
               Balsamon
               speaking
               of
               the
               Christian
               Churches
               in
               the
               East
               ,
               determines
               it
               neither
               safe
               nor
               necessary
               in
               their
               present
               state
               to
               have
               Bishops
               set
               up
               over
               them
               .
               And
               lastly
               for
               their
               Diocesses
               ,
               it
               is
               evident
               there
               was
               no
               certain
               Rule
               for
               modelling
               them
               .
               In
               some
               places
               they
               were
               far
               less
               then
               in
               others
               .
               
               Generally
               in
               the
               primitive
               and
               Eastern
               Churches
               they
               were
               very
               small
               and
               little
               ,
               as
               far
               more
               convenient
               for
               the
               end
               of
               them
               in
               the
               government
               of
               the
               Churches
               under
               the
               Bishops
               charge
               :
               it
               being
               observed
               out
               of
               
                 Walafridus
                 Strabo
              
               by
               a
               learned
               man
               ,
               
                 Fertur
                 in
                 Orientis
                 partibus
                 per
                 singulas
                 urbes
                 &
                 praefecturas
                 singulas
                 esse
                 Episcoporum
                 gubernationes
                 .
                 In
                 Africk
                 ,
              
               if
               we
               look
               but
               into
               the
               writings
               of
               Augustine
               ,
               we
               may
               find
               
               hundreds
               of
               Bishops
               resorting
               to
               one
               Council
               .
               In
               Ireland
               alone
               ,
               Saint
               Patrick
               is
               said
               by
               Ninius
               at
               the
               first
               Plantation
               of
               
               Christianity
               to
               have
               founded
               365.
               
               Bishopricks
               .
               So
               Sozomen
               te●ls
               us
               ,
               that
               among
               the
               Arabians
               ,
               and
               
                 Cyprians
                 ,
                 Novatians
                 Montanists
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               very
               Villages
               had
               Bishops
               among
               them
               .
            
             
               The
               next
               evidence
               that
               the
               Church
               did
               not
               look
               upon
               it
               
               self
               as
               by
               a
               Divine
               Law
               to
               observe
               any
               one
               model
               of
               Government
               ,
               is
               ,
               the
               conforming
               the
               Ecclesiasticall
               Government
               to
               the
               Civil
               .
               For
               ,
               if
               the
               Obligation
               arose
               from
               a
               Law
               of
               GOD
               ;
               that
               must
               not
               be
               altered
               according
               to
               civil
               co●stitutions
               ,
               which
               are
               variable
               according
               to
               the
               different
               state
               and
               conditions
               of
               things
               .
               If
               then
               the
               Apostles
               did
               settle
               things
               by
               a
               standing
               Law
               in
               their
               own
               times
               ,
               how
               comes
               the
               model
               of
               Church-Government
               to
               alter
               with
               the
               civil
               Form
               ?
               Now
               that
               the
               Church
               did
               generally
               follow
               the
               civil
               Government
               ,
               is
               freely
               acknowledged
               and
               insisted
               on
               by
               Learned
               Persons
               of
               all
               sides
               ;
               especially
               after
               the
               division
               of
               the
               Roman
               Empire
               by
               Constantine
               the
               Great
               .
               The
               full
               making
               out
               of
               
               which
               is
               a
               work
               too
               large
               to
               be
               here
               undertaken
               ,
               and
               hath
               been
               done
               to
               very
               good
               purpose
               already
               ,
               by
               
                 Berterius
                 ,
                 Salmasius
                 ,
                 Gothofred
                 ,
                 Blondel
              
               and
               others
               ,
               in
               their
               Learned
               discourses
               of
               the
               
                 suburbicarian
                 Provinces
              
               .
               Which
               whether
               by
               them
               we
               understand
               that
               which
               did
               correspond
               to
               the
               Praefecture
               of
               the
               Provost
               of
               Rome
               ,
               which
               was
               within
               a
               hundred
               miles
               compass
               of
               the
               City
               of
               Rome
               ,
               or
               that
               which
               answered
               to
               the
               
                 Vicarius
                 Urbis
              
               ,
               whose
               jurisdiction
               was
               over
               the
               ten
               Provinces
               distinct
               from
               Italy
               ,
               properly
               so
               called
               ,
               whose
               Metropolis
               was
               Milan
               ;
               or
               ,
               which
               is
               most
               probable
               ,
               the
               Metropolitan
               Province
               answering
               to
               the
               jurisdiction
               of
               the
               
                 Praefectus
                 Urbis
              
               ,
               and
               the
               Patriarchate
               of
               the
               Roman
               Bishop
               to
               the
               
                 Vicarius
                 Urbis
              
               ;
               which
               way
               soever
               we
               take
               it
               ,
               we
               see
               ,
               it
               answered
               to
               the
               Civil
               Government
               .
               I
               shall
               not
               here
               enter
               that
               debate
               ,
               but
               onely
               
               briefly
               at
               present
               set
               down
               the
               Scheme
               of
               both
               Civil
               and
               Ecclesiastical
               Government
               ,
               as
               it
               is
               represented
               by
               our
               Learned
               Breerwood
               .
               The
               whole
               Empire
               of
               Rome
               was
               divided
               into
               XIII
               .
               Dioceses
               ,
               whereof
               ●even
               belonged
               to
               the
               East
               Empire
               ,
               and
               six
               (
               beside
               the
               Praefecture
               of
               the
               City
               of
               Rome
               )
               to
               the
               West
               .
               Those
               thirteen
               Dioceses
               ,
               together
               with
               
               that
               Praefecture
               contained
               among
               them
               120.
               
               Provinces
               ,
               or
               thereabout
               ;
               so
               that
               to
               every
               Diocess
               belonged
               the
               administration
               of
               sundry
               Provinces
               :
               Lastly
               ,
               every
               Province
               contained
               many
               Cities
               within
               their
               Territories
               .
               The
               Cities
               had
               for
               their
               Rulers
               ,
               those
               inferiour
               Judges
               ,
               which
               in
               the
               Law
               are
               called
               
                 Defensores
                 Civitatum
              
               ;
               and
               their
               seats
               were
               the
               Cities
               themselves
               ;
               to
               which
               all
               the
               Towns
               and
               Villages
               in
               their
               several
               Territories
               were
               to
               resort
               for
               Justice
               .
               The
               Provinces
               had
               for
               theirs
               either
               Proconsuls
               ,
               or
               Consulares
               ,
               or
               Praesides
               ,
               or
               Correctores
               ;
               four
               sundry
               appellations
               ,
               but
               almost
               all
               of
               equal
               authority
               ;
               and
               their
               Seats
               were
               the
               chiefest
               Cities
               or
               Metropoles
               of
               the
               Provinces
               :
               of
               which
               in
               every
               Province
               there
               was
               one
               ,
               to
               which
               all
               inferiour
               Cities
               for
               Judgement
               in
               matters
               of
               importance
               did
               resort
               .
               Lastly
               ,
               the
               Dioceses
               had
               for
               theirs
               the
               Lieutenants
               called
               Vicarii
               ,
               and
               their
               Seats
               were
               the
               Metropoles
               or
               Principal
               Cities
               of
               the
               Diocess
               ,
               whence
               the
               Edicts
               of
               the
               Emperour
               or
               other
               ▪
               Lawes
               were
               publ●shed
               ,
               and
               sent
               abroad
               into
               all
               the
               Provinces
               of
               the
               Diocess
               ,
               and
               where
               the
               Praetorium
               and
               chief
               Tribunal
               for
               Judgement
               was
               placed
               to
               de●ermiue
               Appeals
               ,
               and
               minister
               Justice
               (
               as
               might
               be
               occasion
               )
               to
               all
               the
               Provinces
               belonging
               to
               that
               Jurisdiction
               .
               And
               this
               was
               the
               Disposition
               of
               the
               Roman
               Governour
               .
               —
               And
               truly
               it
               is
               wonderful
               (
               saith
               that
               Lear●ed
               Authour
               )
               how
               nearly
               and
               exactly
               the
               Church
               in
               her
               Government
               did
               imitate
               this
               Civil
               Ordination
               of
               the
               Roman
               Magistrates
               .
               For
               first
               ,
               in
               every
               City
               ,
               as
               there
               was
               a
               
                 Defensor
                 Civitatis
              
               for
               secular
               Government
               ,
               so
               was
               there
               placed
               a
               Bishop
               for
               Spiritual
               Regiment
               (
               in
               every
               City
               of
               the
               East
               ,
               and
               in
               every
               City
               of
               the
               West
               ,
               almost
               a
               several
               Bishop
               )
               whose
               Jurisdiction
               extended
               but
               to
               the
               City
               ,
               and
               the
               places
               within
               the
               Territory
               .
               For
               which
               cause
               the
               Jurisdiction
               of
               a
               Bishop
               was
               anciently
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               signifying
               not
               (
               as
               many
               ignorant
               Novelists
               think
               )
               
                 a
                 Parish
              
               ,
               as
               now
               the
               word
               is
               taken
               ,
               that
               is
               ,
               the
               places
               or
               habitations
               near
               a
               Church
               ,
               but
               the
               Towns
               and
               Villages
               near
               a
               City
               :
               all
               which
               ,
               together
               with
               the
               City
               ,
               the
               Bishop
               had
               in
               charge
               .
               Secondly
               ,
               in
               every
               Province
               ,
               as
               there
               was
               a
               President
               ,
               so
               there
               was
               an
               Arch-Bishop
               ,
               and
               because
               his
               Seat
               was
               the
               principal
               City
               of
               the
               Province
               ,
               he
               was
               commonly
               known
               by
               the
               name
               of
               
                 Metropolitan
                 .
                 Lastly
              
               ,
               in
               every
               Diocess
               ,
               as
               
               there
               was
               a
               Lievtenant-General
               ,
               so
               was
               there
               a
               Primate
               seated
               also
               in
               the
               principal
               City
               of
               the
               Diocess
               as
               the
               Lieutenant
               was
               ,
               to
               whom
               the
               last
               determining
               of
               Appeals
               from
               all
               the
               Provinces
               in
               differences
               of
               the
               Clergy
               ,
               and
               the
               soveraign
               care
               of
               all
               the
               Diocess
               for
               sundry
               points
               of
               Spiritual
               Government
               did
               belong
               .
               By
               this
               you
               may
               see
               that
               there
               were
               XI
               .
               Primates
               besides
               the
               three
               Patriarchs
               ;
               for
               of
               the
               XIII
               .
               Dioceses
               (
               besides
               the
               Praefecture
               of
               the
               City
               of
               Rome
               ,
               which
               was
               administred
               by
               the
               Patriarch
               of
               Rome
               )
               that
               of
               Egypt
               was
               governed
               by
               the
               Patriarch
               of
               Alexandria
               ,
               and
               that
               of
               the
               Orient
               by
               the
               Patriarch
               of
               Antiochia
               ,
               and
               all
               the
               rest
               by
               the
               Primates
               :
               between
               whom
               and
               the
               Patriarchs
               was
               no
               difference
               of
               Jurisdiction
               and
               power
               ,
               but
               onely
               of
               some
               Honour
               which
               accrued
               to
               them
               by
               the
               Dignity
               of
               their
               Sees
               ;
               as
               is
               clearly
               expressed
               in
               the
               third
               Canon
               of
               the
               Council
               of
               Constantinople
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               whereby
               
                 Constantinople
                 is
                 advanded
                 to
                 the
                 honorary
                 Title
                 of
                 a
                 Patriarch
                 next
                 to
              
               Rome
               ,
               
                 because
                 it
                 was
                 New
              
               Rome
               .
               Whereby
               it
               is
               evident
               that
               the
               Honour
               belonging
               to
               the
               Bishop
               of
               old
               Rome
               did
               arise
               from
               its
               being
               the
               Imperial
               City
               .
               The
               Honour
               of
               the
               Bishop
               rising
               ,
               as
               Austin
               saith
               ,
               that
               of
               the
               Deacons
               of
               Rome
               did
               ,
               
               
                 propter
                 magnificentiam
                 urbis
                 Romanae
                 quae
                 caput
                 esse
                 videour
                 omnium
                 civitatum
                 .
              
               Hereby
               we
               now
               fully
               see
               what
               the
               Original
               was
               of
               the
               power
               of
               
                 Arch-Bishops
                 ,
                 Metropolitans
              
               ,
               and
               Patriarchs
               ,
               in
               the
               Church
               ,
               viz.
               the
               contemperating
               the
               Ecclesiastical-Government
               to
               the
               civil
               .
            
             
               The
               next
               Evidence
               that
               the
               Church
               did
               not
               look
               upon
               its
               
               self
               as
               bound
               by
               a
               Divine
               Law
               ,
               to
               a
               certain
               Form
               of
               Government
               ,
               but
               did
               order
               things
               itself
               in
               order
               to
               Peace
               and
               Unity
               ,
               is
               ,
               that
               after
               Episcopal
               Government
               was
               setled
               in
               the
               Church
               ,
               yet
               Ordination
               by
               Presbyters
               was
               looked
               on
               as
               valid
               .
               For
               which
               these
               instances
               may
               suffice
               .
               About
               the
               year
               390.
               
               
                 Iohannes
                 Cassianus
              
               reports
               that
               one
               
                 Abbot
                 Daniel
              
               in●eriour
               
               to
               none
               of
               those
               who
               lived
               in
               the
               Desart
               of
               Scetis
               ,
               was
               made
               a
               Deacon
               ,
               
                 à
                 B.
                 Pa●hnutio
                 solitudinis
                 ejusdem
                 Presbytero
                 :
                 In
                 tantum
                 enim
                 virtutibus
                 ipsius
                 adgaudebat
                 ,
                 ut
                 quem
                 vitae
                 meritis
                 sibi
                 &
                 gratiâ
                 parem
                 noverat
                 ,
                 coaequare
                 sibi
                 etiam
                 Sacerdotti
                 Honore
                 festinaret
                 .
                 Siquidem
                 nequaquam
                 ferens
                 in
                 inferiore
              
               
               
                 eum
                 ministerio
                 diutius
                 immorari
                 ,
                 optansque
                 sibi●et
                 success●rem
                 dignissimum
                 providere
                 ,
                 superstes
                 eum
                 Presbyterii
                 honore
                 provexit
                 ▪
              
               What
               more
               plain
               and
               evident
               then
               that
               here
               a
               Presbyter
               ordained
               a
               Presbyter
               ,
               which
               we
               now
               here
               read
               was
               pronounced
               null
               by
               Theophilus
               then
               Bishop
               of
               Alexandria
               ,
               or
               any
               others
               that
               at
               time
               ?
               It
               is
               a
               known
               instance
               ,
               that
               in
               the
               ordination
               of
               Pelagius
               first
               Bishop
               of
               Rome
               ,
               there
               were
               only
               two
               Bishops
               concurred
               ,
               and
               one
               Presbyter
               :
               whereas
               according
               to
               the
               fourth
               Canon
               of
               the
               Nicene
               Council
               ▪
               three
               Bishops
               are
               absolutely
               required
               for
               Ordina●ion
               〈…〉
               Bishop
               ;
               either
               ●hen
               Pelagius
               was
               no
               Canonical
               Bishop
               ,
               and
               so
               the
               point
               of
               succession
               
               thereby
               fails
               in
               the
               Church
               of
               Rome
               :
               or
               else
               a
               Presbyter
               hath
               the
               same
               intrinsecal
               power
               of
               Ordination
               which
               a
               Bishop
               hath
               ,
               but
               it
               is
               onely
               restrained
               by
               Ecclesiastical
               Lawes
               .
               In
               the
               time
               of
               Eustathius
               Bishop
               of
               Antioch
               ,
               which
               was
               done
               
                 A.
                 D.
              
               328
               ,
               as
               
                 Iacobus
                 Goth●●redus
              
               proves
               ,
               till
               the
               time
               of
               the
               ordination
               
               of
               
                 Paulinus
                 A.
                 D.
              
               362.
               which
               was
               for
               thirty
               four
               years
               space
               ,
               when
               the
               Church
               was
               governed
               by
               Paulinus
               and
               his
               Colleagues
               withdrawing
               from
               the
               publick
               Assemblies
               ;
               it
               will
               be
               hard
               to
               say
               by
               whom
               the
               Ordinations
               were
               performed
               all
               this
               while
               ,
               unless
               by
               Paulinus
               and
               his
               Collegues
               .
               In
               the
               year
               452.
               it
               appears
               by
               Leo
               in
               his
               Epistle
               to
               
                 Rusticus
                 Narbonensis
              
               ,
               that
               some
               Presbyters
               took
               upon
               them
               to
               ordain
               as
               Bishops
               ;
               
               about
               which
               he
               was
               consulted
               by
               Rusticus
               what
               was
               to
               be
               done
               in
               that
               Case
               with
               those
               so
               ordained
               :
               Leo
               his
               resolution
               of
               that
               Case
               is
               observable
               ,
               
                 Siqui
                 autem
                 Clerici
                 ab
                 ist
                 is
                 pseudo-Episcopis
                 in
                 iis
                 Ecclesiis
                 ordinati
                 sunt
                 ,
                 quae
                 ad
                 pr●prios
                 Episcopos
                 pertinebant
                 ,
                 &
                 ordinatio
                 ●orum
                 cum
                 consensn
                 &
                 judicio
                 praesidentium
                 facta
                 est
                 ,
                 potest
                 rata
                 haberi
                 ,
                 ita
                 ut
                 in
                 ipsis
                 Ecclesiis
                 perseverent
                 .
                 Those
                 Clergy
                 men
                 who
                 were
                 ordained
                 by
                 such
                 as
                 took
                 upon
                 them
                 the
                 Office
                 of
                 Bishops
                 ,
                 in
                 Churches
                 belonging
                 to
                 proper
                 Bishops
                 ,
                 if
                 the
                 Ordination
                 were
                 performed
                 by
                 the
                 consent
                 of
                 the
                 Bishops
                 ,
                 it
                 may
                 be
                 looked
                 on
                 as
                 valid
                 ,
                 and
                 those
                 Presbyters
                 remain
                 in
                 their
                 Office
                 in
                 the
                 Church
                 .
              
               So
               that
               by
               the
               consent
               
                 ex
                 post
                 facto
              
               of
               the
               true
               Bishops
               those
               Presbyters
               thus
               ordained
               ,
               were
               looked
               on
               as
               Lawful
               Presbyte●s
               ,
               which
               could
               not
               be
               ,
               unless
               their
               ordainers
               had
               an
               intrinsecal
               power
               of
               Ordination
               ;
               which
               was
               onely
               restrained
               by
               the
               Laws
               of
               the
               Church
               ;
               for
               if
               they
               have
               no
               power
               of
               Ordination
               ,
               
               it
               is
               impossible
               they
               should
               confer
               any
               thing
               by
               their
               O●d●nation
               .
               If
               to
               this
               it
               be
               answered
               ,
               that
               the
               validity
               of
               their
               Ordination
               did
               depend
               upon
               the
               consent
               of
               the
               Bishops
               ,
               and
               that
               Presbyters
               may
               ordain
               ,
               if
               delegated
               thereto
               by
               Bishops
               ,
               as
               Paulinus
               might
               ordain
               on
               that
               account
               at
               Antioch
               .
               It
               is
               easily
               answered
               ,
               that
               this
               very
               power
               of
               doing
               it
               by
               delegation
               ,
               doth
               imply
               an
               intrinsecal
               power
               in
               themselves
               of
               doing
               it
               .
               For
               i●
               Presbyters
               be
               forbidden
               ordaining
               others
               by
               Scriptures
               ,
               then
               they
               can
               neither
               do
               it
               in
               their
               own
               persons
               ,
               nor
               by
               delegation
               from
               others
               .
               F●●
               
                 Q●od
                 alicui
                 suo
                 nomine
                 ●on
                 lices
                 ,
                 nec
                 〈…〉
                 :
              
               An●●●●●
               Rule
               o●
               Cyprian
               must
               
               hold
               true
               ,
               
                 Non
                 aliquid
                 c●i
                 ●●●●
                 largiri
                 potest
                 humana
                 indulgentia
                 ,
                 ubi
                 interc●dit
                 &
                 leg●●
                 tribuit
                 Divina
                 ●r●scriptio
                 .
              
               
               There
               can
               be
               no
               dispensing
               with
               Divine
               Lawes
               ;
               which
               must
               be
               ,
               if
               that
               may
               be
               delegated
               to
               other
               persons
               ,
               which
               was
               required
               of
               men
               in
               the
               Office
               wherein
               they
               are
               .
               And
               if
               Presbyters
               have
               power
               of
               conferring
               nothing
               by
               their
               Ordination
               ,
               how
               can
               an
               after-consent
               of
               Bishops
               make
               that
               Act
               of
               theirs
               valid
               ,
               for
               conserring
               Right
               and
               Power
               by
               it
               ?
               It
               appears
               then
               ,
               that
               this
               Power
               was
               restrained
               by
               the
               Lawes
               of
               the
               Church
               ,
               for
               preserving
               U●ity
               in
               its
               self
               ;
               but
               yet
               so
               ,
               that
               in
               case
               of
               necessity
               what
               was
               done
               by
               Presbyters
               ,
               was
               not
               looked
               on
               as
               invalid
               .
               But
               against
               this
               the
               case
               of
               Ischyras
               ,
               ordained
               ,
               as
               it
               is
               said
               ,
               a
               Presbyter
               by
               Collutbus
               ,
               and
               pronounced
               null
               by
               the
               Council
               of
               Alexandria
               ,
               is
               commonly
               pleaded
               .
               But
               there
               is
               no
               great
               difficulty
               in
               answering
               it
               .
               For
               first
               ,
               the
               pronouncing
               such
               an
               Ordination
               null
               ,
               doth
               not
               evidence
               that
               they
               looked
               on
               the
               power
               of
               Ordination
               as
               belonging
               of
               Divine
               right
               onely
               to
               Bishops
               ;
               for
               we
               find
               by
               many
               instances
               ,
               that
               acting
               in
               a
               bare
               contempt
               of
               Ecclesiastical
               Canons
               was
               sufficient
               to
               degrade
               any
               from
               being
               Presbyters
               .
               Secondly
               ,
               
               If
               Ischyras
               had
               been
               ordained
               by
               a
               Bishop
               ,
               there
               were
               c●rcumstances
               enough
               to
               induce
               the
               Council
               to
               pronounce
               it
               null
               .
               First
               ,
               as
               done
               out
               of
               the
               Diocess
               ,
               in
               which
               case
               Ordinations
               are
               nulled
               by
               
                 Concil
                 .
                 Arel
                 .
                 cap.
              
               13.
               
               Secondly
               ,
               done
               by
               open
               and
               pronounced
               Schismaticks
               .
               Thirdly
               ,
               done
               
                 sine
                 titulo
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               ●o
               nulled
               by
               the
               Canons
               then
               .
               
                 Thirdly
                 ,
                 Colluthns
              
               did
               not
               act
               as
               a
               Presbyter
               in
               ordaining
               ,
               but
               as
               a
               Bishop
               of
               the
               Meletian
               party
               in
               Cynus
               ,
               as
               the
               Clergy
               of
               Mareotis
               speaking
               
               of
               Ischyras
               his
               ordination
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               by
               Collytbus
               a
               Presbyter
               ,
               making
               shew
               of
               being
               a
               Bishop
               ;
               and
               is
               supposed
               to
               have
               been
               ordained
               a
               Bishop
               by
               Meletius
               .
               More
               concerning
               this
               may
               be
               seen
               in
               
               Blondel
               ,
               who
               fully
               clears
               all
               the
               particulars
               here
               menti●●e●
               .
               So
               that
               notwithstanding
               this
               Instance
               ,
               nothing
               appears
               ,
               but
               that
               the
               power
               of
               Ordination
               was
               restrained
               only
               by
               Ecclesiastical
               Law●
               .
            
             
               The
               last
               thing
               to
               prove
               that
               the
               Church
               did
               act
               upon
               prudence
               
               in
               Church-Government
               ,
               is
               from
               the
               many
               restraints
               in
               other
               cases
               made
               by
               the
               Church
               ,
               for
               restraint
               of
               that
               Liberty
               which
               was
               allowed
               by
               Divine
               Laws
               .
               He
               must
               be
               a
               stranger
               to
               the
               ancient
               Canons
               ,
               and
               Constitutions
               of
               the
               Church
               ,
               that
               takes
               not
               notice
               of
               such
               restraints
               made
               by
               Canons
               ,
               as
               in
               reference
               to
               observation
               of
               several
               Rites
               and
               Customes
               in
               the
               Churches
               ,
               determined
               by
               the
               Provincial
               Synods
               of
               the
               several
               Churches
               ;
               for
               which
               purpose
               their
               Provincial
               Synods
               were
               still
               kept
               up
               in
               the
               Eastern
               Church
               ,
               as
               appears
               by
               the
               Testimony
               of
               Firmilian
               in
               his
               Epistle
               to
               
                 Cyprian
                 :
                 Qua
                 ex
                 causa
              
               
               
                 necessariò
                 apud
                 nos
                 fit
                 ,
                 ut
                 per
                 singulos
                 annos
                 Seniores
                 &
                 Praepositi
                 in
                 unum
                 conveniamus
                 ,
                 ad
                 disponenda
                 ea
                 quae
                 curae
                 nostrae
                 commissa
                 sunt
                 :
                 Ut
                 si
                 quae
                 graviora
                 sunt
                 communi
                 consilio
                 dirigantur
                 ▪
                 lapsis
                 quoque
                 fratribus
                 ,
              
               &c.
               
                 medela
                 quaeratur
                 :
                 non
                 quasi
                 à
                 nobis
                 remissionem
                 peccatorum
                 consequ●nt●r
                 ;
                 sed
                 ●t
                 per
                 nos
                 ad
                 intelligentiam
                 delictorum
                 suorum
                 convertantur
                 ,
                 &
                 Domino
                 pleniùs
                 satisfacere
                 cogantur
                 .
              
               The
               several
               orders
               about
               the
               Discipline
               of
               the
               Church
               were
               det●rmined
               in
               these
               Synods
               ;
               as
               to
               which
               ,
               he
               that
               would
               find
               a
               command
               in
               Scripture
               for
               their
               orde●s
               about
               the
               Catechumeni
               ,
               and
               Lapsi
               ,
               will
               take
               pains
               to
               no
               purpose
               ,
               the
               Church
               ordering
               things
               it self
               for
               the
               better
               Regulating
               the
               several
               Churches
               they
               were
               placed
               over
               .
               A
               demonstrative
               Argument
               ,
               that
               these
               things
               came
               not
               from
               Divine
               command
               ,
               is
               ,
               from
               the
               great
               diversi●y
               of
               these
               customes
               
               in
               several
               places
               :
               of
               which
               besides
               
                 Socrates
                 ,
                 Sozomen
              
               largely
               speaks
               ,
               and
               may
               easily
               be
               gathered
               from
               the
               History
               of
               the
               several
               Churches
               .
               When
               the
               Church
               began
               to
               enjoy
               ease
               
               and
               liberty
               ,
               and
               thereby
               had
               opportunity
               of
               enjoying
               greater
               conveniency
               for
               Councils
               ;
               we
               find
               what
               was
               detrrmined
               by
               those
               Councils
               ,
               were
               entred
               into
               a
               
                 Codex
                 Canonum
              
               for
               that
               
               purpose
               ,
               which
               was
               observed
               next
               to
               the
               Scriptures
               ;
               not
               from
               any
               Obligation
               of
               the
               things
               themselves
               ,
               but
               from
               the
               conduceablene●s
               of
               those
               things
               (
               as
               they
               judged
               them
               )
               to
               the
               preserving
               the
               Peace
               and
               Unity
               of
               the
               Church
               .
            
          
           
             
               CHAP.
               VIII
               .
            
             
               
                 An
                 Inquiry
                 into
                 the
                 Iudgement
                 of
                 Reformed
                 Divines
                 concerning
                 the
                 unalterable
                 Divine
                 Right
                 of
                 particular
                 Forms
                 of
                 Church-Government
                 :
                 wherein
                 it
                 is
                 made
                 appear
                 ,
                 that
                 the
                 most
                 ●minent
                 D●vines
                 of
                 the
                 Reformation
                 did
                 never
                 conceive
                 any
                 one
                 Form
                 necessary
                 ;
                 manifested
                 by
                 three
                 arguments
                 .
                 1.
                 
                 From
                 the
                 judgment
                 of
                 those
                 who
                 make
                 the
                 Form
                 of
                 Church-Government
                 mutable
                 ,
                 and
                 to
                 depend
                 upon
                 the
                 wisdom
                 of
                 the
                 Magistrate
                 and
                 Church
                 .
                 This
                 cleared
                 to
                 have
                 been
                 the
                 judgement
                 of
                 most
                 Divines
                 of
                 the
                 Church
                 of
                 England
                 since
                 the
                 Reformation
                 .
                 Archbishop
                 Cranmers
                 judgment
                 ,
                 with
                 others
                 of
                 the
                 Reformatiion
                 in
                 Edward
                 the
                 Sixth's
                 ,
                 time
                 ,
                 now
                 first
                 published
                 from
                 his
                 authentick
                 MS.
                 
                 The
                 same
                 ground
                 of
                 setling
                 Episcopacy
                 in
                 Queen
                 Elizabeth's
                 time
                 .
                 The
                 judgement
                 of
                 Archbishop
                 W●itgift
                 ,
                 Bishop
                 Bridges
                 ,
                 Dr.
                 ●oe
                 ,
                 Mr.
                 Hooker
                 ,
                 largely
                 to
                 that
                 purpose
                 ,
                 in
                 King
                 Iames
                 his
                 time
                 .
                 The
                 Kings
                 own
                 Opinion
                 .
                 Dr.
                 Su●cl●ffe
                 .
                 Since
                 of
                 ●rakan●horp
                 ,
                 Mr.
                 Hales
                 ,
                 Mr.
                 Chillingworth
                 .
                 The
                 Testimony
                 of
                 Forraign
                 Divines
                 to
                 the
                 same
                 purpose
                 .
                 
                   Chemnitius
                   ,
                   Zanchy
                
                 French
                 Divines
                 ,
                 
                   Peter
                   Moul●n
                   ,
                   Fregevil
                   ,
                   Blondel
                   ,
                   Bochartus
                   ,
                   Amyraldus
                   .
                
                 Other
                 learned
                 men
                 ,
                 Gro●●u●
                 ,
                 Lord
                 Bacon
                 ,
                 &c.
                 2.
                 
                 Those
                 who
                 look
                 upon
                 equality
                 as
                 the
                 Primitive
                 Form
                 ,
                 yet
                 judge
                 Episcopacy
                 ▪
                 lawful
                 .
                 
                   Augustane
                   Confession
                   ,
                   Mel●nchthon
                   ,
                   Ar●icu●●
                   Sma●caldici
                   .
                
                 Prince
                 of
                 
                   Anhalt
                   ,
                   Hyperius
                   ,
                   Hemingius
                
                 :
                 The
                 practice
                 of
                 most
                 Forraign
                 Churches
                 .
                 C●lvin
                 and
                 Beza
                 both
                 approving
                 Episcopacy
                 and
                 Diocesan
                 Churches
                 .
                 Salmasius
                 ,
                 &c.
                 3.
                 
                 Those
                 who
                 judge
                 Episcopacy
                 to
                 be
                 the
                 Primitive
                 Form
                 ,
                 yet
                 look
                 not
                 on
                 it
                 as
                 nec●ssary
                 .
                 Bishop
                 
                   Iewel
                   ,
                   Fulk
                   ,
                   Field
                
                 ,
                 Bishop
                 Downam
                 ,
                 Bishop
                 Banc●o●t
                 ,
                 Bishop
                 Morton
                 ,
                 Bishop
                 
                   Andrews
                   ,
                   Saravia
                   ,
                   Francis
                   Mason
                   ,
                
                 and
                 others
                 .
                 The
                 Conclusion
                 hence
                 laid
                 in
                 Order
                 to
                 Peace
                 Principles
                 conducing
                 thereto
                 .
                 1.
                 
                 Prudence
                 must
                 be
                 used
                 in
                 Church-Government
                 ,
                 at
                 last
                 confessed
                 by
                 all
                 parties
                 .
                 
                 Independents
                 in
                 elective
                 Synods
                 ,
                 and
                 Church
                 Covenants
                 ,
                 admission
                 of
                 Members
                 ,
                 number
                 in
                 Congregations
                 .
                 Presbyterians
                 in
                 Classes
                 ,
                 and
                 Synods
                 ,
                 Lay-Elders
                 &c.
                 
                 E●iscopal
                 in
                 Diocesses
                 ,
                 Causes
                 ,
                 Rites
                 ,
                 &c.
                 2.
                 
                 That
                 Prudence
                 best
                 ,
                 which
                 comes
                 nearest
                 Primitive
                 practice
                 .
                 A
                 Presidency
                 for
                 life
                 over
                 an
                 Ecclesiastical
                 Senate
                 shewed
                 to
                 be
                 that
                 Form
                 ,
                 in
                 order
                 to
                 it
                 .
                 Presbyteries
                 to
                 be
                 restored
                 .
                 Diocesses
                 l●ssened
                 .
                 Provincial
                 Synods
                 kept
                 twice
                 a
                 year
                 .
                 The
                 reasonableness
                 and
                 easiness
                 of
                 accommodation
                 shewed
                 .
                 The
                 whole
                 concluded
                 .
              
            
             
               HAving
               thus
               far
               proceeded
               ,
               through
               Divine
               assistance
               ,
               in
               
               our
               intended
               method
               ,
               and
               having
               found
               nothing
               determining
               the
               necessity
               of
               any
               one
               Form
               of
               Government
               in
               the
               several
               Laws
               of
               Nature
               and
               Christ
               ,
               nor
               in
               the
               practice
               of
               Apostles
               ,
               or
               Primitive
               Church
               ;
               the
               only
               thing
               possible
               to
               raise
               a
               suspition
               of
               Novelty
               in
               this
               opinion
               ,
               is
               ,
               that
               it
               is
               contrary
               to
               the
               judgement
               of
               the
               several
               Churches
               of
               the
               Reformation
               .
               I
               know
               it
               is
               the
               last
               Asylum
               which
               many
               run
               to
               ,
               when
               they
               are
               beaten
               off
               from
               their
               imaginary
               Fancies
               ,
               by
               pregnant
               Testimonies
               of
               Scripture
               and
               Reason
               ,
               to
               shelter
               themselves
               under
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               of
               some
               particular
               persons
               ,
               to
               whom
               their
               understandings
               are
               bored
               in
               perpetual
               slavery
               :
               But
               if
               men
               would
               but
               once
               think
               their
               understandings
               at
               age
               to
               judge
               for
               themselves
               ,
               and
               not
               make
               them
               live
               under
               a
               continual
               Pupillage
               ;
               and
               but
               take
               the
               pains
               to
               travel
               over
               the
               several
               Churches
               of
               the
               Reformation
               ,
               they
               would
               find
               themselves
               freed
               of
               many
               strange
               misprisions
               they
               were
               possessed
               with
               before
               ,
               and
               understand
               far
               better
               the
               ground
               and
               reason
               of
               their
               pitching
               upon
               their
               several
               Forms
               ,
               than
               they
               seem
               to
               do
               ,
               who
               found
               all
               things
               upon
               a
               Divine
               Right
               .
               I
               believe
               there
               will
               ,
               upon
               the
               most
               impartial
               survey
               ,
               scarce
               be
               one
               Church
               of
               the
               Reformation
               brought
               ,
               which
               doth
               imbrace
               any
               Form
               of
               Government
               ,
               because
               it
               looked
               upon
               that
               Form
               as
               onely
               necessary
               by
               an
               unalterable
               standing
               Law
               ,
               but
               every
               one
               took
               up
               that
               Form
               of
               Government
               which
               was
               judged
               most
               suitable
               to
               the
               state
               and
               condition
               of
               their
               severall
               Churches
               :
               But
               that
               I
               may
               the
               better
               make
               this
               appear
               ,
               I
               shall
               make
               use
               of
               some
               Arguments
               whereby
               to
               demonstrate
               ,
               that
               the
               most
               eminent
               Divines
               that
               have
               lived
               since
               the
               Reformation
               ,
               
               have
               been
               all
               of
               this
               mind
               ,
               
                 That
                 no
                 one
                 Form
                 is
                 determined
                 as
                 necessary
                 for
                 the
                 Church
                 of
                 God
                 in
                 all
                 ages
                 of
                 the
                 World.
              
               For
               if
               many
               of
               them
               have
               
                 in
                 thesi
              
               asserted
               
                 the
                 Form
                 of
                 Church-Government
                 mutable
              
               ;
               if
               
                 those
                 who
                 have
                 thought
                 an
                 equality
                 among
                 Ministers
                 the
                 Primitive
                 Form
                 ,
                 have
                 yet
                 thought
                 a
                 Government
                 by
                 Episcopacy
                 lawfull
                 and
                 usefull
                 :
              
               If
               ,
               lastly
               ,
               
                 those
                 who
                 have
                 been
                 for
                 Episcopacy
                 ,
                 have
                 not
                 judged
                 it
                 necessary
                 ,
              
               then
               I
               suppose
               it
               will
               be
               evident
               ,
               that
               none
               of
               them
               have
               judged
               any
               one
               Form
               taken
               exclusively
               of
               others
               ,
               to
               be
               founded
               upon
               an
               unalterable
               Right
               :
               For
               whatsoever
               is
               so
               founded
               ,
               is
               made
               a
               necessary
               duty
               in
               all
               Churches
               to
               observe
               it
               ,
               and
               it
               is
               unlawfull
               to
               vary
               from
               it
               ,
               or
               to
               change
               it
               according
               to
               the
               prudence
               of
               the
               Church
               ,
               according
               to
               the
               state
               and
               condition
               of
               it
               .
               I
               now
               therefore
               undertake
               to
               make
               these
               things
               out
               in
               their
               order
               .
            
             
               First
               ,
               I
               begin
               with
               those
               who
               have
               
                 in
                 thesi
              
               asserted
               the
               mutability
               
               of
               the
               Form
               of
               Church
               Government
               .
               Herein
               I
               shall
               not
               follow
               the
               English
               humour
               ,
               to
               be
               more
               acquainted
               with
               the
               state
               of
               Forreign
               places
               then
               their
               own
               ;
               but
               it
               being
               of
               greatest
               concernment
               to
               know
               upon
               what
               accounts
               Episcopal
               Government
               was
               setled
               among
               our selves
               ,
               in
               order
               to
               our
               submission
               to
               it
               ;
               I
               shall
               therefore
               make
               inquiry
               into
               the
               judgement
               of
               those
               persons
               concerning
               it
               ,
               who
               either
               have
               been
               instrumental
               in
               setling
               it
               ,
               or
               the
               great
               defenders
               of
               it
               after
               its
               setlement
               .
               I
               doubt
               not
               but
               to
               make
               it
               evident
               ,
               that
               before
               these
               late
               unhappy
               times
               ,
               the
               main
               ground
               for
               setling
               Episcopal
               Government
               in
               this
               Nation
               ,
               was
               not
               accounted
               any
               pretence
               of
               Divine
               Right
               ,
               but
               the
               conveniency
               of
               that
               Form
               of
               Church
               Government
               to
               the
               State
               and
               condition
               of
               this
               Church
               at
               the
               time
               of
               its
               Reformation
               :
               For
               which
               we
               are
               to
               consider
               ,
               that
               the
               Reformation
               of
               our
               Church
               was
               not
               wrought
               by
               the
               Torrent
               of
               a
               popular
               fury
               ,
               nor
               the
               Insurrection
               of
               one
               part
               of
               the
               Nation
               against
               another
               ,
               but
               was
               wisely
               ,
               gravely
               ,
               and
               maturely
               debated
               ,
               and
               setled
               with
               a
               great
               deal
               of
               consideration
               .
               I
               meddle
               not
               with
               the
               times
               of
               Henry
               8.
               when
               I
               will
               not
               deny
               but
               the
               first
               quickning
               of
               the
               Reformation
               might
               be
               ,
               but
               the
               matter
               of
               it
               was
               as
               yet
               rude
               and
               undigested
               ;
               I
               date
               the
               birth
               of
               it
               from
               the
               first
               setlement
               of
               that
               most
               excellent
               Prince
               Edward
               6.
               the
               Phosphorus
               of
               our
               
               Reformation
               .
               Who
               ,
               
                 A.
                 D.
              
               1547.
               was
               no
               sooner
               entred
               upon
               his
               Throne
               ,
               but
               some
               course
               was
               presently
               taken
               in
               order
               to
               Reformation
               .
               Commissioners
               with
               Injunctions
               were
               dispatched
               to
               the
               several
               parts
               of
               the
               Land
               ,
               but
               the
               main
               business
               of
               the
               Reformation
               was
               referred
               to
               the
               Parliament
               call'd
               November
               4.
               the
               same
               year
               ;
               when
               all
               former
               Statutes
               about
               
               Religion
               were
               recall'd
               ,
               as
               may
               be
               seen
               at
               large
               in
               Mr.
               Fox
               ,
               and
               Liberty
               allowed
               for
               professing
               the
               Gospel
               according
               to
               the
               principles
               of
               Reformation
               ,
               all
               banished
               persons
               for
               Religion
               being
               call'd
               home
               .
               Upon
               this
               ,
               for
               the
               better
               establishing
               of
               Religion
               ,
               and
               the
               publick
               order
               for
               the
               service
               of
               God
               ,
               an
               Assembly
               of
               select
               Divines
               is
               call'd
               ,
               by
               special
               order
               from
               the
               Kings
               Majesty
               ,
               for
               debating
               of
               the
               settlement
               of
               things
               according
               to
               the
               Word
               of
               God
               ,
               and
               the
               practice
               of
               the
               Primitive
               
               Church
               .
               These
               sate
               ,
               as
               Mr.
               Fox
               tells
               us
               ,
               in
               
                 Windsor
                 Castle
              
               ;
               where
               ,
               as
               he
               expresseth
               it
               ,
               after
               long
               ,
               learned
               ,
               wise
               ,
               and
               deliberate
               advises
               ,
               they
               did
               finally
               conclude
               and
               agree
               upon
               one
               uniform
               order
               ,
               &c.
               
               No
               more
               is
               said
               by
               him
               of
               it
               ,
               and
               less
               by
               the
               late
               Historian
               .
               The
               proceedings
               then
               in
               order
               to
               Reformation
               ,
               being
               so
               dark
               hitherto
               ,
               and
               obscure
               ,
               by
               what
               is
               as
               yet
               extant
               ,
               much
               light
               may
               accrue
               thereto
               by
               the
               help
               of
               some
               authentick
               MS.
               which
               by
               a
               hand
               of
               providence
               ,
               have
               happily
               come
               into
               my
               hands
               ;
               wherein
               the
               manner
               and
               method
               of
               the
               Reformation
               will
               be
               more
               evident
               to
               the
               World
               ,
               and
               the
               grounds
               upon
               which
               they
               proceeded
               .
               In
               the
               Convocation
               that
               year
               sitting
               with
               the
               Parliament
               ,
               I
               find
               two
               Petitions
               made
               to
               the
               Archbishop
               and
               the
               Bishops
               of
               the
               upper
               house
               ,
               for
               the
               calling
               an
               Assembly
               of
               select
               Divines
               ,
               in
               order
               to
               the
               setling
               Church-affairs
               ,
               and
               for
               the
               Kings
               Grant
               for
               their
               acting
               in
               Convocation
               .
               Which
               not
               being
               yet
               (
               to
               my
               knowledge
               )
               extant
               in
               publike
               ,
               and
               conducing
               to
               our
               present
               business
               ,
               I
               shall
               now
               publish
               from
               the
               MS.
               of
               
                 Bishop
                 Cranm●rs
              
               .
            
             
               They
               run
               thus
               :
            
             
             
               Certain
               Petitions
               and
               requests
               made
               by
               the
               Clergy
               of
               the
               lower
               house
               of
               the
               Convocation
               ,
               to
               the
               most
               Reverend
               Father
               in
               God
               ,
               the
               Arch-Bishop
               of
               Canterbury's
               Grace
               ,
               and
               the
               Residue
               of
               the
               Prelates
               of
               the
               higher
               house
               ,
               for
               the
               furtherance
               of
               certeyne
               Articles
               following
               .
            
             
               First
               ,
               
                 That
                 Ecclesiastical
                 Laws
                 may
                 be
                 made
                 and
                 established
                 in
                 this
                 Realm
                 by
                 xxxij
                 .
                 persons
                 ,
                 or
                 so
                 many
                 as
                 shall
                 please
                 the
                 Kings
                 Majesty
                 to
                 name
                 and
                 appoint
                 ;
                 according
                 to
                 the
                 effect
                 of
                 a
                 late
                 Statute
                 made
                 in
                 the
                 thirty
                 fifth
                 year
                 of
                 the
                 most
                 noble
                 King
                 ,
                 and
                 of
                 most
                 Famous
                 memory
                 ,
                 King
              
               Henry
               
                 the
                 eighth
                 .
                 So
                 that
                 all
                 Iudges
                 Ecclesiastical
                 proceeding
                 after
                 those
                 Laws
                 ,
                 may
                 be
                 without
                 danger
                 and
                 peril
                 .
              
            
             
               
                 Also
                 that
                 according
                 to
                 the
                 antient
                 custome
                 of
                 this
                 Realm
                 ,
                 and
                 the
                 Tenor
                 of
                 the
                 Kings
                 Writs
                 for
                 the
                 summoning
                 of
                 the
                 Parliament
                 ,
                 which
                 be
                 now
                 ,
                 and
                 ever
                 have
                 been
                 directed
                 to
                 the
                 Bishops
                 of
                 every
                 Diocess
                 ,
                 the
                 Clergy
                 of
                 the
                 lower
                 house
                 of
                 the
                 Convocation
                 may
                 be
                 adjoyned
                 and
                 associate
                 with
                 the
                 lower
                 house
                 of
                 Parliament
                 ,
                 or
                 else
                 that
                 all
                 such
                 Statutes
                 and
                 Ordinances
                 as
                 shall
                 be
                 made
                 concerning
                 all
                 matters
                 of
                 Religion
                 and
                 Causes
                 Ecclesiastical
                 may
                 not
                 pass
                 without
                 the
                 sight
                 and
                 assent
                 of
                 the
                 said
                 Clergy
                 .
              
            
             
               
                 Also
                 that
                 whereas
                 by
                 the
                 commandment
                 of
                 King
              
               Henry
               8.
               
                 certeyne
                 Prelates
                 and
                 other
                 Learned
                 men
                 were
                 appointed
                 to
                 alter
                 the
                 service
                 in
                 the
                 Church
                 ,
                 and
                 to
                 dewise
                 other
                 convenient
                 and
                 uniform
                 order
                 therein
                 ,
                 who
                 according
                 to
                 the
                 same
                 appointment
                 did
                 make
                 certeyne
                 books
                 a●
                 they
                 be
                 informed
                 ,
                 their
                 request
                 is
                 ,
                 that
                 the
                 said
                 books
                 may
                 be
                 seen
                 and
                 perused
                 by
                 them
                 for
                 a
                 better
                 expedition
                 of
                 divine
                 service
                 to
                 bee
                 set
                 furthe
                 accordingly
                 .
              
            
             
               
                 Also
                 that
                 men
                 being
                 called
                 to
                 spiritual
                 promotions
                 or
                 benefices
                 ,
                 may
                 have
                 sum
                 allowance
                 for
                 their
                 necessary
                 living
                 ,
                 and
                 other
                 charges
                 to
                 be
                 susteyned
                 and
                 born
                 concerning
                 the
                 said
                 Benefices
                 in
                 the
                 first
                 year
                 wherein
                 they
                 pay
                 the
                 first
                 Fruits
                 .
              
            
             
             
               The
               other
               is
               ,
            
             
               
                 Where
                 the
                 Clergy
                 in
                 the
                 present
                 Convocation
                 Assembled
                 have
                 made
                 humble
                 suite
                 unto
                 the
                 most
                 Reverend
                 Father
                 in
                 God
                 my
                 Lord
                 Arch-Bishop
                 of
              
               Canterbury
               ,
               
                 and
                 all
                 other
                 Bishops
                 .
                 That
                 hit
                 may
                 please
                 them
                 to
                 be
                 a
                 mean
                 to
                 the
                 Kings
                 Majesty
                 ,
                 and
                 the
                 Lord
                 Protectors
                 Grace
                 ;
                 that
                 the
                 said
                 Clergy
                 ,
                 according
                 to
                 the
                 tenor
                 of
                 the
                 Kings
                 will
                 ,
                 and
                 the
                 auncient
                 Laws
                 and
                 customes
                 of
                 this
                 noble
                 Realme
                 ,
                 might
                 have
                 their
                 rowme
                 and
                 place
                 ,
                 and
                 be
                 associated
                 with
                 the
                 Communs
                 in
                 the
                 nether
                 howse
                 of
                 this
                 present
                 Parliament
                 ;
                 as
                 members
                 of
                 the
                 Communwealth
                 ,
                 and
                 the
                 Kings
                 most
                 humble
                 subjects
                 ;
                 and
                 if
                 this
                 may
                 not
                 be
                 permitted
                 and
                 graunted
                 to
                 them
                 ,
                 that
                 then
                 no
                 Laws
                 concerning
                 the
                 Christi●n
                 Religion
                 ,
                 or
                 which
                 shall
                 concern
                 especially
                 the
                 persons
                 ,
                 possessions
                 ,
                 rowmes
                 ,
                 lyveings
                 ,
                 jurisdictions
                 ,
                 goods
                 or
                 cattalls
                 of
                 the
                 said
                 Clergy
                 may
                 passe
                 nor
                 be
                 enacted
                 ,
                 the
                 said
                 Clergy
                 not
                 being
                 made
                 privy
                 thereunto
                 ,
                 and
                 their
                 aunswers
                 and
                 reasons
                 not
                 heard
                 .
                 The
                 said
                 Clergy
                 dò
                 most
                 humbly
                 beseech
                 an
                 answer
                 and
                 declaration
                 to
                 be
                 made
                 unto
                 them
                 ,
                 what
                 the
                 said
                 most
                 Reverend
                 Father
                 in
                 God
                 ,
                 and
                 all
                 other
                 the
                 Bishoppes
                 have
                 done
                 in
                 this
                 their
                 humble
                 suit
                 and
                 request
                 ,
                 to
                 the
                 end
                 that
                 the
                 said
                 Clergy
                 if
                 nede
                 bee
                 ,
                 may
                 chose
                 of
                 themself
                 such
                 able
                 and
                 diserete
                 persons
                 which
                 shall
                 effectually
                 follow
                 the
                 same
                 suite
                 in
                 name
                 of
                 them
                 all
                 .
              
            
             
               
                 And
                 where
                 in
                 a
                 Statute
                 ordeyned
                 and
                 established
                 by
                 auctorite
                 of
                 Parliament
                 at
              
               Westminster
               ,
               
                 in
                 the
                 twenty
                 fifth
                 year
                 of
                 the
                 reigne
                 of
                 the
                 most
                 excellent
                 Prince
                 ,
                 King
              
               Henry
               
                 the
                 eighth
                 ,
                 the
                 Cleregy
                 of
                 this
                 Realme
                 ,
                 submitting
                 themselfe
                 to
                 the
                 Kings
                 Highness
                 ,
                 did
                 knowledge
                 and
                 confesse
                 according
                 to
                 the
                 truth
                 ,
                 that
                 the
                 Convocations
                 of
                 the
                 same
                 Cleregie
                 hath
                 ben
                 and
                 ought
                 to
                 be
                 assembled
                 by
                 the
                 Kings
                 writt
                 ,
                 And
                 did
                 promise
                 further
              
               in
               verbo
               sacerdotii
               ,
               
                 that
                 they
                 never
                 from
                 thenceforth
                 wolde
                 presume
                 to
                 attempt
                 ,
                 allege
                 ,
                 clayme
                 ,
                 or
                 put
                 in
                 ure
                 or
                 enact
                 ,
                 promulge
                 or
                 execute
                 any
                 new
                 Canons
                 ,
                 constitutions
                 ,
                 ordinances
                 ,
                 provincialls
                 or
                 other
                 ,
                 or
                 by
                 whatsoever
                 other
                 name
                 they
                 shall
                 bee
                 called
                 in
                 the
                 convocation
                 ,
                 oneles
                 the
                 Kings
                 most
                 royal
                 Assent
                 and
                 Lisence
                 may
                 to
                 them
                 be
                 had
                 ,
                 to
                 make
                 ,
                 promulge
                 and
                 execute
                 the
                 same
                 .
                 And
                 his
                 Majesty
                 to
                 give
                 his
                 most
                 royall
                 Assent
                 and
              
               
               
                 Auctorite
                 in
                 that
                 behalfe
                 upon
                 peyne
                 of
                 every
                 one
                 of
                 the
                 Cleregie
                 doeyng
                 the
                 contrary
                 ,
                 and
                 beinge
                 thereof
                 convict
                 ,
                 to
                 suffre
                 imprisonment
                 ,
                 and
                 make
                 Fine
                 at
                 the
                 Kings
                 will
                 ▪
                 And
                 that
                 noe
                 Canons
                 ,
                 constitutions
                 ,
                 or
                 ordinances
                 shall
                 be
                 made
                 or
                 put
                 in
                 execution
                 within
                 this
                 Realme
                 by
                 auctorite
                 of
                 the
                 convocation
                 of
                 the
                 Cleregie
                 ,
                 which
                 shall
                 be
                 repugnant
                 to
                 the
                 Kings
                 Prerogative
                 royall
                 ,
                 or
                 the
                 Customes
                 ,
                 Laws
                 ,
                 or
                 Statutes
                 of
                 this
                 Realme
                 .
                 Which
                 Statute
                 is
                 eftsoons
                 renewed
                 and
                 established
                 in
                 the
                 xxvij
                 .
                 yere
                 of
                 the
                 reigne
                 of
                 the
                 said
                 most
                 noble
                 Kinge
                 ,
                 as
                 by
                 the
                 tenor
                 of
                 both
                 Statutes
                 more
                 at
                 large
                 will
                 appear
                 ,
                 the
                 said
                 Cleregie
                 being
                 presently
                 assembled
                 in
                 Convocation
                 by
                 auctorite
                 of
                 the
                 Kings
                 Writ
                 ,
                 do
                 desire
                 that
                 the
                 Kings
                 Majesties
                 licence
                 in
                 writeing
                 may
                 be
                 for
                 them
                 obteyned
                 and
                 granted
                 according
                 to
                 the
                 effect
                 of
                 the
                 said
                 Statutes
                 auctoriseing
                 them
                 to
                 attempt
                 ,
                 entreate
                 and
                 commune
                 of
                 such
                 matters
                 ,
                 and
                 therein
                 freely
                 to
                 geve
                 their
                 consents
                 ,
                 which
                 otherwise
                 they
                 may
                 not
                 doe
                 ,
                 upon
                 peyne
                 and
                 perill
                 premised
                 .
              
            
             
               
                 Also
                 the
                 said
                 Cleregie
                 desireth
                 that
                 such
                 matters
                 as
                 concerneth
                 religione
                 which
                 be
                 disputable
                 ,
                 may
                 be
                 quietly
                 ,
                 and
                 in
                 good
                 order
                 reasond
                 and
                 disputed
                 emongst
                 them
                 in
                 this
                 howso
                 ,
                 whereby
                 the
                 verites
                 of
                 such
                 matters
                 shall
                 the
                 better
                 appear
                 .
                 And
                 the
                 doubtes
                 being
                 opened
                 and
                 resolutely
                 discussed
                 ,
                 men
                 may
                 be
                 fully
                 persuaded
                 with
                 the
                 quyetnes
                 of
                 their
                 consciences
                 ,
                 and
                 the
                 tyme
                 well
                 spent
                 .
              
            
             
               Thus
               far
               those
               Petitions
               ,
               containing
               some
               excellent
               proposalls
               for
               a
               through
               Reformation
               .
               Soon
               after
               were
               called
               together
               by
               the
               Kings
               special
               order
               ,
               the
               former
               select
               Assembly
               at
               Windsor
               Castle
               ,
               where
               met
               (
               as
               far
               as
               I
               can
               guesse
               by
               the
               several
               papers
               delivered
               ▪
               in
               by
               every
               one
               of
               them
               singly
               ,
               and
               subscribed
               with
               their
               own
               hands
               ,
               all
               which
               I
               have
               perused
               )
               these
               following
               persons
               .
               
                 Thomas
                 ▪
              
               Arch
               Bishop
               of
               
                 Canterbury
                 ,
                 Edward
                 ▪
              
               Arch-bishop
               of
               Yorke
               ,
               the
               Bishop
               of
               
                 Rochester
                 ,
                 Edmund
              
               Bishop
               of
               
                 London
                 ,
                 Robert
              
               Bishop
               of
               Carlisle
               ,
               Dr.
               
                 George
                 Day
              
               ,
               Dr.
               
                 Thomas
                 Robertson
              
               .
               Dr.
               
                 I.
                 Redmayne
              
               ,
               Dr.
               
                 Edward
                 Leighton
              
               ,
               Dr.
               
                 Symon
                 Matthew
              
               ,
               Dr.
               
                 William
                 Tresham
              
               ,
               Dr.
               
                 Richard
                 Cozen
              
               ,
               Dr.
               Edgeworth
               ,
               Dr.
               
                 Owen
                 Oglethorp
              
               ,
               Dr.
               Thyrleby
               .
               These
               all
               gave
               in
               their
               several
               resolutions
               in
               papers
               ,
               to
               the
               Questions
               propounded
               ,
               with
               their
               names
               subscribed
               ;
               (
               a
               far
               more
               prudent
               way
               then
               the
               
               confusion
               of
               verbal
               and
               tedious
               disputes
               )
               all
               whose
               judgements
               are
               accurately
               summed
               up
               ,
               and
               set
               down
               by
               the
               Arch-bishop
               of
               Canterbury
               himself
               .
               Their
               resolutions
               contain
               distinct
               answers
               to
               several
               Sets
               of
               questions
               propounded
               to
               them
               .
               The
               first
               Set
               contained
               several
               Questions
               about
               the
               Mass
               ,
               about
               the
               instituting
               ,
               receiving
               ,
               nature
               ,
               celebration
               of
               it
               ;
               and
               whether
               in
               the
               Mass
               it
               be
               convenient
               to
               use
               such
               speech
               as
               the
               people
               may
               understand
               ,
               whether
               the
               whole
               were
               fit
               to
               be
               translated
               ,
               or
               only
               some
               part
               of
               it
               ;
               with
               several
               other
               questions
               of
               the
               same
               nature
               .
               The
               second
               Set
               is
               more
               pertinent
               to
               our
               purpose
               ,
               wherein
               are
               17
               Questions
               proposed
               to
               be
               resolved
               ;
               Ten
               of
               them
               belong
               to
               the
               number
               of
               Sacraments
               ,
               the
               other
               7.
               concern
               Church
               Government
               .
               The
               Questions
               are
               these
               :
            
             
               
                 Whether
                 the
                 Appostells
                 lacking
                 a
                 higher
                 power
                 ,
                 as
                 in
                 not
              
               
               
                 having
                 a
                 Christian-King
                 among
                 them
                 ,
                 made
                 Bishoppes
                 by
                 that
                 necessity
                 ,
                 or
                 by
                 auctorite
                 given
                 them
                 of
                 God
                 ?
              
            
             
               
                 Whether
                 Bishops
                 or
                 Priests
                 were
                 first
                 ;
                 and
                 if
                 the
                 Priests
                 were
              
               
               
                 first
                 ,
                 then
                 the
                 Priest
                 made
                 the
                 Bishop
                 ?
              
            
             
               
                 Whether
                 a
                 Bishop
                 hath
                 auctorite
                 to
                 make
                 a
                 Priest
                 by
                 the
                 Scripture
              
               
               
                 or
                 no
                 ,
                 and
                 whether
                 any
                 other
                 but
                 onely
                 a
                 Bishop
                 may
                 make
                 a
                 Priest
                 ?
              
            
             
               
                 Whether
                 in
                 the
                 New
                 Testament
                 be
                 required
                 any
                 consecration
              
               
               
                 of
                 a
                 Bishop
                 and
                 Priest
                 ,
                 or
                 onely
                 appointeinge
                 to
                 the
                 office
                 be
                 sufficient
                 ?
              
            
             
               
                 Whether
                 (
                 if
                 it
                 fortuned
                 a
                 Prince
                 Christien
                 lerned
                 to
                 conquer
              
               
               
                 certen
                 domynyons
                 of
                 Infidells
                 ,
                 having
                 non
                 but
                 the
                 temporall
                 lerned
                 men
                 with
                 him
                 )
                 it
                 be
                 defended
                 by
                 Gods
                 Law
                 ,
                 that
                 be
                 and
                 they
                 should
                 preche
                 and
                 teche
                 the
                 word
                 of
                 God
                 there
                 or
                 no
                 ,
                 and
                 also
                 make
                 and
                 constitute
                 Priests
                 or
                 noe
                 ?
              
            
             
               
                 Whether
                 it
                 be
                 forefended
                 by
                 Goddes
                 Law
                 ,
                 that
                 if
                 it
                 so
                 fortuned
              
               
               
                 that
                 all
                 the
                 Bishopps
                 and
                 Priests
                 were
                 dedde
                 ,
                 and
                 that
                 the
                 word
                 of
                 God
                 shuld
                 there
                 unpreached
                 ,
                 the
                 Sacrament
                 of
                 baptisme
                 and
                 others
                 unministred
                 ,
                 that
                 the
                 King
                 of
                 that
                 region
                 shulde
                 make
                 Bishoppes
                 and
                 Priests
                 to
                 supply
                 the
                 same
                 or
                 noe
                 ?
              
            
             
               
                 Whether
                 a
                 Bishop
                 or
                 a
                 Priest
                 may
                 excommunicate
                 ▪
                 and
                 for
              
               
               
                 what
                 crimes
                 ,
                 and
                 whether
                 they
                 only
                 may
                 excommunicate
                 by
                 Goddes
                 Law
                 ?
              
            
             
               These
               are
               the
               questions
               ,
               to
               which
               the
               answers
               are
               severally
               
               returned
               in
               distinct
               papers
               ,
               all
               of
               them
               bound
               together
               in
               a
               large
               Volume
               by
               Archbishop
               Cranmer
               ;
               and
               every
               one
               subscribed
               their
               names
               ,
               and
               some
               their
               seals
               ,
               to
               the
               Papers
               delivered
               in
               .
               It
               would
               be
               too
               tedious
               a
               work
               to
               set
               down
               their
               several
               opinions
               at
               large
               ;
               only
               for
               the
               deserved
               reverence
               all
               bear
               to
               the
               name
               and
               memory
               of
               that
               most
               worthy
               Prelate
               ,
               and
               glorious
               Martyr
               ,
               
                 Archbishop
                 Cranmer
              
               ,
               I
               shall
               set
               down
               his
               answer
               distinctly
               to
               every
               one
               of
               these
               questions
               ,
               and
               the
               answers
               of
               some
               others
               to
               the
               more
               material
               questions
               to
               our
               purpose
               .
            
             
               To
               the
               9.
               
               Q.
               
                 All
                 Christian
                 Princes
                 have
                 committed
                 unto
              
               
               
                 them
                 immediately
                 of
                 God
                 the
                 holle
                 cure
                 of
                 all
                 their
                 subjects
                 ,
                 as
                 well
                 concerning
                 the
                 administration
                 of
                 Goddes
                 word
                 for
                 the
                 cure
                 of
                 soul
                 ,
                 as
                 concerning
                 the
                 ministration
                 of
                 things
                 Political
                 ,
                 and
                 civil
                 governaunce
                 .
              
            
             
               
                 And
                 in
                 both
                 theis
                 ministrations
                 thei
                 must
                 have
                 sundry
                 ministers
                 under
                 them
                 to
                 supply
                 that
                 which
                 is
                 appointed
                 to
                 their
                 several
                 office
                 .
              
            
             
               
                 The
                 Cyvile
                 ministers
                 under
                 the
                 Kings
                 Majesty
                 in
                 this
                 realme
                 of
                 England
                 ,
                 be
                 those
                 whom
                 yt
                 shall
                 please
                 his
                 highness
                 for
                 the
                 tyme
                 to
                 put
                 in
                 auctorite
                 under
                 him
                 ;
                 as
                 for
                 example
                 ,
                 the
                 Lord
                 Chancellour
                 ,
                 Lord
                 Treasurer
                 ,
                 Lord
                 Greate
                 Master
                 ,
                 Lord
                 privy
                 seal
                 ,
                 Lord
                 Admyral
                 ,
                 Mayres
                 ,
                 Shryves
                 ,
              
               &c.
               
            
             
               
                 The
                 Ministers
                 of
                 Gods
                 wourde
                 under
                 his
                 Majesty
                 be
                 the
                 Bishops
                 ,
                 Parsons
                 ,
                 Vicars
                 ,
                 and
                 such
                 other
                 Priests
                 as
                 be
                 appointed
                 by
                 his
                 highnes
                 to
                 that
                 ministration
                 ;
                 as
                 for
                 example
                 ,
                 the
                 Bishop
                 of
              
               Canterbury
               ,
               
                 the
                 Bishop
                 of
              
               Duresme
               ,
               
                 the
                 Bishop
                 of
              
               Winchester
               ,
               
                 the
                 Parson
                 of
              
               Wynwicke
               ,
               &c.
               
            
             
               
                 All
                 the
                 said
                 officers
                 and
                 ministers
                 ,
                 as
                 well
                 of
                 th'
                 one
                 sorte
                 as
                 the
                 other
                 ,
                 be
                 appointed
                 ,
                 assigned
                 ,
                 and
                 elected
                 in
                 every
                 place
                 ,
                 by
                 the
                 Laws
                 and
                 orders
                 of
                 Kings
                 and
                 Princes
                 .
              
            
             
               
                 In
                 the
                 admission
                 of
                 many
                 of
                 these
                 officers
                 bee
                 diverse
                 comely
                 ceremonies
                 and
                 solemnities
                 used
                 ,
                 which
                 be
                 not
                 of
                 necessity
                 ,
                 but
                 only
                 for
                 a
                 good
                 order
                 and
                 semely
                 fashion
                 .
                 For
                 if
                 such
                 offices
                 and
                 ministrations
                 were
                 committed
                 without
                 such
                 solemnitye
                 ,
                 thei
                 were
                 nevertheles
                 truely
                 committed
                 .
              
            
             
               
                 And
                 there
                 is
                 no
                 more
                 promise
                 of
                 God
                 ,
                 that
                 grace
                 is
                 given
                 in
                 the
                 committing
                 of
                 the
                 Ecclesiastical
                 office
                 ,
                 then
                 it
                 is
                 in
                 the
                 committing
                 of
                 the
                 Cyvile
                 .
                 In
                 the
                 Apostles
                 time
                 ,
                 when
                 there
                 was
                 no
              
               
               
                 Christien
                 Princes
                 by
                 whose
                 authority
                 Ministers
                 of
                 Gods
                 Word
                 might
                 be
                 appointed
                 ;
                 nor
                 synnes
                 by
                 the
                 sword
                 corrected
                 ;
                 there
                 was
                 no
                 remedie
                 then
                 for
                 the
                 correction
                 of
                 vice
                 ,
                 or
                 appoynteinge
                 of
                 ministers
                 ,
                 but
                 onely
                 the
                 consent
                 of
                 Christien
                 multitude
                 amonge
                 themselfe
                 ,
                 by
                 an
                 uniforme
                 consent
                 to
                 follow
                 the
                 advice
                 and
                 perswasion
                 of
                 such
                 persons
                 whom
                 God
                 had
                 most
                 endued
                 with
                 the
                 spirit
                 of
                 wisdome
                 and
                 counsa●le
                 .
                 And
                 at
                 that
                 time
                 ,
                 for
                 as
                 much
                 as
                 Christian
                 people
                 had
                 no
                 sword
                 nor
                 Governer
                 among
                 them
                 ,
                 thei
                 were
                 constrained
                 of
                 necessity
                 to
                 take
                 such
                 Curates
                 and
                 Priests
                 ,
                 as
                 either
                 they
                 knew
                 themselfes
                 to
                 bee
                 meet
                 thereunto
                 ,
                 or
                 else
                 as
                 were
                 commended
                 unto
                 them
                 by
                 other
                 ,
                 that
                 were
                 so
                 replete
                 with
                 the
                 spirit
                 of
                 God
                 ,
                 with
                 such
                 knowledge
                 in
                 the
                 profession
                 of
                 Christ
                 ,
                 such
                 wisdome
                 ,
                 such
                 conversation
                 and
                 counsell
                 ,
                 that
                 they
                 ought
                 even
                 of
                 very
                 conscience
                 to
                 give
                 credit
                 unto
                 them
                 ,
                 and
                 to
                 accept
                 such
                 as
                 by
                 theym
                 were
                 presented
                 .
                 And
                 so
                 some
                 tyme
                 the
                 Appostles
                 and
                 other
                 unto
                 whom
                 God
                 had
                 given
                 abundantly
                 his
                 spirit
                 ,
                 sent
                 or
                 appointed
                 Ministers
                 of
                 Gods
                 word
                 ,
                 sometime
                 the
                 people
                 did
                 chose
                 such
                 as
                 they
                 thought
                 meete
                 thereunto
                 .
                 And
                 when
                 any
                 were
                 appointed
                 or
                 sent
                 by
                 the
                 Appostles
                 or
                 other
                 ,
                 the
                 people
                 of
                 their
                 awne
                 voluntary
                 will
                 with
                 thanks
                 did
                 accept
                 them
                 ;
                 not
                 for
                 the
                 supremitie
                 ,
                 Imperie
                 ,
                 or
                 dominion
                 ,
                 that
                 the
                 Apostells
                 had
                 over
                 them
                 ,
                 to
                 command
                 as
                 their
                 Princes
                 or
                 Masters
                 :
                 but
                 as
                 good
                 people
                 ,
                 readie
                 to
                 obey
                 the
                 advice
                 of
                 good
                 counsellours
                 ;
                 and
                 to
                 accept
                 any
                 thing
                 that
                 was
                 necessary
                 for
                 their
                 edification
                 and
                 benefit
                 .
              
            
             
               
                 The
                 Bishops
                 and
                 Priests
                 were
                 at
                 one
                 time
                 ,
                 and
                 were
                 not
                 two
              
               
               
                 things
                 ,
                 but
                 both
                 one
                 office
                 in
                 the
                 beginning
                 of
                 Christs
                 Religion
                 .
              
            
             
               
                 A
                 Bishop
                 may
                 make
                 a
                 Priest
                 by
                 the
                 Scriptures
                 ,
                 and
                 so
                 may
              
               
               
                 Princes
                 and
                 Governours
                 alsoe
                 ,
                 and
                 that
                 by
                 the
                 auctoritie
                 of
                 God
                 committed
                 them
                 ,
                 and
                 the
                 people
                 alsoe
                 by
                 their
                 election
                 .
                 For
                 as
                 we
                 reade
                 that
                 Bishops
                 have
                 done
                 it
                 ,
                 so
                 Christien
                 Emperours
                 and
                 Princes
                 usually
                 have
                 done
                 it
                 .
                 And
                 the
                 people
                 before
                 Christien
                 Princes
                 were
                 ,
                 commonly
                 did
                 elect
                 their
                 Bishops
                 and
                 Priests
                 .
              
            
             
               
                 In
                 the
                 New
                 Testament
                 ,
                 he
                 that
                 is
                 appointed
                 to
                 be
                 a
                 Bishop
                 or
                 a
              
               
               
                 Priest
                 ,
                 needeth
                 no
                 consecration
                 by
                 the
                 Scripture
                 ;
                 for
                 election
                 or
                 appointeing
                 thereto
                 is
                 sufficient
                 .
              
            
             
               
                 It
                 is
                 not
                 against
                 Gods
                 Law
                 ,
                 but
                 contrary
                 they
                 ought
                 in
                 dede
              
               
               
                 so
                 to
                 doe
                 ,
                 and
                 there
                 be
                 historyes
                 that
                 witnesseth
                 ,
                 that
                 some
                 Christien
              
               
               
                 Princes
                 and
                 other
                 Lay
                 men
                 unconsecrate
                 have
                 done
                 the
                 same
                 .
              
            
             
               
                 It
                 is
                 not
                 forbidden
                 by
                 God's
                 Law.
                 
              
               
            
             
               
                 A
                 Bishop
                 or
                 a
                 Priest
                 by
                 the
                 Scripture
                 ,
                 is
                 neither
                 commanded
                 nor
                 forbidden
                 to
                 excommunicate
                 .
                 But
                 where
                 the
                 Lawes
                 of
                 any
              
               
               
                 Region
                 giveth
                 him
                 authoritie
                 to
                 excommunicate
                 ,
                 there
                 they
                 ought
                 to
                 use
                 the
                 same
                 in
                 such
                 crymes
                 as
                 the
                 Lawes
                 have
                 such
                 authority
                 in
                 .
                 And
                 where
                 the
                 Lawes
                 of
                 the
                 Region
                 forbiddeth
                 them
                 ,
                 there
                 they
                 have
                 none
                 authority
                 at
                 all
                 .
                 And
                 thei
                 that
                 be
                 no
                 Priests
                 ,
                 may
                 alsoe
                 excommunicate
                 ,
                 if
                 the
                 Law
                 allow
                 thereunto
                 .
              
               Thus
               fa●
               that
               excellent
               Person
               ;
               in
               whose
               judgment
               nothing
               is
               more
               clear
               ,
               then
               his
               ascribing
               the
               particular
               Form
               of
               Government
               in
               the
               Church
               to
               the
               determination
               of
               the
               Supreme
               Magistrate
               .
               This
               judgement
               of
               his
               ,
               is
               thus
               subscribed
               by
               him
               with
               his
               own
               hand
               ,
            
             
               T.
               Cantuariens
               .
               
                 This
                 is
                 mine
                 opinion
                 and
                 sentence
                 at
                 this
                 present
                 ,
                 which
                 I
                 do
                 not
                 temerariously
                 define
                 ,
                 but
                 do
                 remit
                 the
                 judgment
                 thereof
                 holly
                 to
                 your
                 Majesty
                 .
              
            
             
               Which
               I
               have
               exactly
               transcribed
               out
               of
               the
               Original
               ,
               and
               have
               observed
               generally
               the
               Form
               of
               writing
               at
               that
               time
               used
               .
               In
               the
               same
               M
               S.
               it
               appears
               ,
               that
               the
               
                 Bishop
                 of
                 S.
                 Asaph
                 ,
                 Therleby
                 ,
                 Redman
                 ,
              
               and
               Cox
               ,
               were
               all
               of
               the
               same
               Opinion
               with
               the
               Archbishop
               ,
               that
               at
               first
               Bishops
               and
               Presbyters
               were
               the
               same
               ;
               and
               the
               two
               latter
               expresly
               cite
               the
               Opinion
               of
               Ierome
               with
               approbation
               .
               Thus
               we
               see
               by
               the
               Testimony
               chiefly
               of
               him
               who
               was
               instrumental
               in
               our
               Reformation
               ,
               that
               he
               owned
               not
               Episcopacy
               ▪
               as
               a
               distinct
               order
               from
               Presbytery
               of
               divine
               Right
               ;
               but
               only
               as
               a
               prudent
               constitution
               of
               the
               Civil
               Magistrate
               f●r
               the
               better
               governing
               in
               the
               Church
               .
            
             
               We
               now
               proceed
               to
               the
               re-establishment
               of
               Church-Government
               
               under
               our
               most
               happy
               Queen
               Elizabeth
               .
               After
               our
               Reformation
               had
               truly
               undergone
               the
               fiery
               trial
               in
               Queen
               Maries
               dayes
               ,
               and
               by
               those
               flames
               was
               made
               much
               more
               refined
               and
               pure
               ,
               as
               well
               as
               splendid
               and
               Illustrious
               ;
               In
               the
               articles
               of
               Religion
               agreed
               upon
               ,
               our
               English
               Form
               of
               Church-Government
               was
               onely
               determined
               to
               be
               agreeable
               to
               Gods
               Holy
               Word
               ;
               which
               had
               been
               a
               very
               low
               and
               diminishing
               expression
               ,
               had
               they
               looked
               on
               it
               as
               absolutely
               prescribed
               and
               determined
               in
               Scripture
               ,
               a●
               the
               onely
               necessary
               Form
               to
               be
               observed
               
               in
               the
               Church
               .
               The
               first
               who
               solemnly
               appeared
               in
               Vindication
               of
               the
               English
               Hierarchy
               ,
               was
               Archbishop
               Whi●gi●t
               a
               sage
               and
               prudent
               person
               ,
               whom
               we
               cannot
               suppose
               either
               ignorant
               of
               the
               Sense
               of
               the
               Church
               of
               England
               ,
               or
               afraid
               or
               unwilling
               to
               defend
               it
               .
               Yet
               he
               frequently
               against
               
               Cartwright●sserts
               ●sserts
               ,
               
                 that
                 the
                 Form
                 of
                 Discipline
                 is
                 not
                 particularly
                 and
                 by
                 name
                 set
                 down
                 in
                 Scripture
                 :
              
               and
               again
               ,
               
                 No
                 kind
                 of
                 Government
                 is
                 expressed
                 in
                 the
                 Word
                 ,
                 or
                 can
                 necessarily
                 be
                 concluded
                 from
                 thence
              
               ;
               which
               he
               repeats
               over
               again
               ,
               
                 No
                 Form
                 of
                 Church-Government
                 is
                 by
                 the
                 Scriptures
                 prescribed
                 to
                 ,
              
               
               
                 or
                 commanded
                 the
                 Church
                 of
                 God.
              
               And
               so
               Doctor
               Cosins
               his
               
                 Chancellor
                 in
                 Answer
                 to
                 the
                 Abstract
                 ,
                 All
                 Churches
                 have
                 not
                 the
                 same
                 Form
                 of
                 Discipline
                 ,
                 neither
                 is
                 it
                 necessary
                 that
                 they
                 should
                 ,
                 seeing
                 it
                 cannot
                 be
                 proved
                 that
                 any
                 certain
                 particular
                 Form
                 of
                 Church-Government
                 is
                 commended
                 to
                 us
                 by
                 the
                 Word
                 of
                 God.
              
               To
               the
               same
               purpose
               Doctor
               
                 Low
                 ,
                 Complaint
                 of
                 the
                 Church
              
               ;
               
               
                 No
                 certain
                 Form
                 of
                 Government
                 is
                 prescribed
                 in
                 the
                 Word
                 ,
                 onely
                 general
                 Rules
                 laid
                 down
                 for
                 it
                 .
              
               Bishop
               Bridges
               ;
               
                 God
                 hath
                 not
              
               
               
                 expressed
                 the
                 Form
                 of
                 Church-Government
                 ,
                 at
                 least
                 not
                 so
                 as
                 to
                 bind
                 us
                 to
                 it
                 .
              
               They
               who
               please
               but
               to
               consult
               the
               third
               book
               of
               Learned
               and
               Judicious
               Master
               
                 Hookers
                 Ecclesiastical
                 Polity
              
               ,
               may
               see
               the
               mutability
               of
               the
               Form
               of
               Church-Government
               largely
               asserted
               ,
               and
               fully
               proved
               .
               Yea
               ,
               this
               is
               so
               plain
               and
               evident
               to
               have
               been
               the
               chief
               opinion
               of
               the
               Divines
               of
               the
               Church
               of
               England
               ,
               that
               Parker
               looks
               on
               it
               as
               one
               of
               the
               main
               foundations
               of
               the
               Hierarchy
               ,
               and
               sets
               himself
               might
               
               and
               main
               to
               oppose
               it
               ;
               but
               with
               what
               success
               ,
               we
               have
               already
               seen
               .
               If
               we
               come
               lower
               to
               the
               time
               of
               King
               
                 Iames
                 ▪
              
               His
               Majesty
               himself
               declared
               it
               in
               Print
               ,
               as
               his
               judgment
               ;
               
                 Christiano
                 cuique
                 Regi
                 ,
                 Principi
                 ,
                 ac
                 Rèipublicae
                 concessum
                 ,
                 externam
                 in
                 rebus
                 Ecclesiasticis
                 regiminis
                 formam
                 suis
                 prascribere
                 ,
                 quae
                 ad
                 civilis
                 administrationis
                 formam
                 quàm
                 proximè
                 accedat
                 .
                 That
                 the
                 Civil
                 power
                 in
                 any
                 Nation
                 ,
                 hath
                 the
                 right
                 of
                 prescribing
                 what
                 external
                 Form
                 of
                 Church
                 Government
                 it
                 please
                 ,
                 which
                 doth
                 most
                 agree
                 to
                 the
                 Civil
                 Form
                 of
                 Government
                 in
                 the
                 State.
              
               Doctor
               
                 Sutcliffe
                 de
                 Presbyterio
              
               largely
               disputes
               against
               those
               who
               assert
               
               that
               Christ
               hath
               laid
               down
               certain
               immutable
               Lawes
               for
               Government
               
               in
               the
               Church
               .
               Crakanthorp
               against
               Spalatensis
               doth
               assert
               the
               mutability
               of
               such
               things
               as
               are
               founded
               upon
               
               Apostolical
               Tradition
               ▪
               
                 Traditum
                 igitur
                 ab
                 Apostolis
                 ,
                 sed
                 traditum
                 &
                 mutabile
                 ,
                 &
                 pro
                 usu
                 ac
                 arbitrio
                 Ecclesiae
                 mutandum
                 .
              
               To
               the
               like
               purpose
               speak
               the
               forecited
               Authours
               ,
               as
               their
               Testimonies
               are
               extant
               in
               
                 Parker
                 .
                 Bishop
                 Bridges
                 ,
                 Num
                 unumquodque
                 exemplum
                 Ecclesiae
                 Primitivae
                 praeceptum
                 aut
              
               
               
                 mandatum
                 faciat
              
               ?
               And
               again
               ,
               
                 Forte
                 rerum
                 nonnullarum
                 in
                 Primitiva
                 Ecclesia
                 exemplum
                 aliquod
                 ostendere
                 possunt
                 ,
                 sed
                 nec
                 id
                 ipsum
                 generale
                 ,
                 nec
                 ejusdem
                 perpetuam
                 regulam
                 aliquam
                 ,
                 quae
                 omnes
                 ecclesias
                 &
                 aetates
                 omnes
                 ad
                 illud
                 exemplum
                 astringat
                 .
              
               So
               
                 Archbishop
                 Whitgift
                 ,
                 Ex
                 facto
                 aut
                 exemplo
                 legem
                 facere
                 ,
                 iniquúm
                 est
                 .
                 Nunquam
                 licet
                 ,
                 inquit
                 Zuinglius
                 ,
                 à
                 facto
                 ad
                 jus
                 argumentari
                 .
              
               By
               which
               Principles
               ,
               the
               Divine
               right
               of
               Episcopacy
               as
               founded
               upon
               Apostolical
               practice
               ,
               is
               quite
               subverted
               and
               destroyed
               .
               To
               come
               nearer
               to
               our
               own
               unhappy
               times
               ;
               Not
               long
               before
               the
               breaking
               forth
               of
               those
               never
               sufficiently
               to
               be
               lamented
               Intestine
               broyls
               ,
               we
               have
               the
               judgement
               of
               two
               Learned
               ,
               Judicious
               ,
               rational
               Authours
               fully
               discovered
               as
               to
               the
               point
               in
               Question
               .
               The
               first
               is
               that
               incomparable
               man
               Master
               Hales
               in
               his
               often
               cited
               
                 Tract
                 of
              
               
               Schism
               :
               whose
               words
               are
               these
               ;
               
                 But
                 that
                 other
                 head
                 of
                 Episcopal
                 Ambition
                 ▪
                 concerning
                 Supremacy
                 of
                 Bishops
                 in
                 divers
                 See's
                 ,
                 one
                 claiming
                 Supremacy
                 over
                 another
                 ,
                 as
                 is
                 hath
                 been
                 from
                 time
                 to
                 time
                 a
                 great
                 Trespass
                 against
                 the
                 Churches
                 peace
                 ,
                 so
                 it
                 is
                 now
                 the
                 final
                 ruine
                 of
                 it
                 :
                 The
                 East
                 and
                 West
                 through
                 the
                 fury
                 of
                 the
                 two
                 prime
                 Bishops
                 being
                 irremediably
                 separated
                 without
                 all
                 hope
                 of
                 Reconcilement
                 .
                 And
                 besides
                 all
                 this
                 mischief
                 ,
                 it
                 is
                 founded
                 on
                 a
                 Vice
                 contrary
                 to
                 all
                 Christian
                 Humility
                 ,
                 without
                 which
                 no
                 Man
                 shall
                 see
                 his
                 Saviour
                 .
                 For
                 they
                 doe
                 but
                 abase
                 themselves
                 and
                 others
                 ,
                 that
                 would
                 perswade
                 us
                 ,
                 that
                 Bishops
                 by
                 Christs
                 Institution
                 have
                 any
                 Superiority
                 over
                 men
                 further
                 then
                 of
                 Reverence
                 ,
                 or
                 that
                 any
                 Bishop
                 is
                 Superiour
                 to
                 another
                 ,
                 further
                 then
                 Positive
                 Order
                 agreed
                 upon
                 among
                 Christians
                 hath
                 prescribed
                 :
                 For
                 we
                 have
                 believed
                 him
                 that
                 hath
                 told
                 us
                 ,
                 that
                 in
                 Iesus
                 Christ
                 there
                 is
                 neither
                 high
                 nor
                 low
                 :
                 and
                 that
                 in
                 giving
                 Honour
                 ,
                 every
                 Man
                 should
                 be
                 ready
                 to
                 preferre
                 another
                 before
                 himself
                 :
                 Which
                 saying
                 cuts
                 off
                 all
                 claim
                 certainly
                 of
                 Superiority
                 ,
                 by
                 Title
                 of
                 Christianity
                 ,
                 except
                 Men
                 think
                 that
                 these
                 things
                 were
                 spoken
                 onely
                 to
                 poor
                 and
                 private
                 Men.
                 Nature
                 and
                 Religion
                 agree
                 in
                 this
                 ,
                 that
                 neither
                 of
                 them
                 had
                 a
                 hand
                 in
                 this
                 Heraldry
              
               
               of
               secundum
               sub
               &
               supra
               ,
               
                 all
                 this
                 comes
                 from
                 composition
                 and
                 agreement
                 of
                 men
                 among
                 themselves
                 ;
                 wherefore
                 this
                 abuse
                 of
                 Christianity
                 to
                 make
                 it
                 Lacquey
                 to
                 Ambition
                 ,
                 is
                 a
                 vice
                 for
                 which
                 I
                 have
                 no
                 extraordinary
                 name
                 of
                 Ignominy
                 ;
                 and
                 an
                 ordinary
                 I
                 will
                 not
                 give
                 it
                 ,
                 lest
                 you
                 should
                 take
                 so
                 transcendent
                 a
                 vice
                 to
                 be
                 but
                 trivial
                 .
              
               Thus
               that
               grave
               and
               wise
               person
               ,
               whose
               words
               savour
               of
               a
               more
               then
               ordinary
               tincture
               of
               a
               true
               Spirit
               of
               Christianity
               ,
               that
               scorns
               to
               make
               Religion
               a
               footstool
               to
               pride
               and
               ambition
               .
               We
               see
               plainly
               he
               makes
               all
               difference
               between
               Church-Officers
               to
               arise
               from
               consent
               of
               parties
               ,
               and
               not
               from
               any
               Divine
               Law.
               To
               the
               same
               purpose
               Master
               Chillingworth
               propounds
               this
               Question
               among
               many
               others
               
               to
               his
               adversary
               :
               
                 Whether
                 any
                 one
                 kind
                 of
                 these
                 external
                 Forms
                 and
                 Orders
                 and
                 Government
                 be
                 so
                 necessary
                 to
                 the
                 being
                 of
                 a
                 Church
                 ,
                 but
                 that
                 they
                 may
                 be
                 diverse
                 in
                 divers
                 places
                 ,
                 and
                 that
                 a
                 good
                 and
                 peaceable
                 Christian
                 may
                 and
                 ought
                 to
                 submit
                 himself
                 to
                 the
                 Government
                 of
                 the
                 place
                 where
                 he
                 lives
                 whosoever
                 he
                 be
                 ?
              
               Which
               Question
               according
               to
               the
               tenour
               of
               the
               rest
               to
               which
               it
               is
               joyned
               ,
               must
               as
               to
               the
               former
               part
               be
               resolved
               in
               the
               Negative
               ,
               and
               as
               to
               the
               latter
               in
               the
               Affirmative
               .
               Which
               is
               the
               very
               thing
               I
               have
               been
               so
               long
               in
               proving
               of
               ,
               viz.
               that
               no
               one
               Form
               of
               Church-Government
               is
               so
               necessary
               to
               the
               being
               of
               a
               Church
               ,
               but
               that
               a
               good
               and
               peaceable
               Christian
               may
               and
               ought
               to
               conform
               himself
               to
               the
               Government
               of
               that
               place
               where
               he
               lives
               .
               So
               much
               I
               suppose
               may
               suffice
               to
               shew
               that
               the
               Opinion
               which
               I
               have
               asserted
               ,
               is
               no
               stranger
               in
               our
               own
               Nation
               ,
               no
               not
               among
               those
               who
               have
               been
               professed
               Defenders
               of
               the
               Ecclesiastical
               Government
               of
               this
               Church
               .
            
             
               Having
               thus
               far
               acquainted
               our selves
               with
               the
               state
               and
               
               customes
               of
               our
               own
               Countrey
               ,
               we
               may
               be
               allowed
               the
               liberty
               of
               visiting
               Forraign
               Churches
               :
               to
               see
               how
               far
               they
               concur
               with
               us
               in
               the
               matter
               in
               question
               .
               The
               first
               person
               whose
               judgement
               we
               shall
               produce
               asserting
               the
               mutability
               of
               the
               Form
               of
               Church-Government
               ,
               is
               that
               great
               light
               of
               the
               German
               Church
               Chemnitius
               ,
               whom
               Brightman
               had
               so
               high
               an
               opinion
               of
               as
               to
               make
               him
               to
               be
               one
               of
               the
               Angels
               in
               the
               Churches
               of
               the
               Revelation
               .
               He
               ,
               discoursing
               about
               the
               Sacrament
               of
               Order
               ,
               as
               the
               Papists
               call
               it
               ,
               layes
               down
               these
               following
               
               Hypotheses
               ,
               as
               certain
               truth●
               .
               1.
               
               
                 Non
                 esse
                 Dei
                 verbo
                 mandatum
              
               ,
               
               
                 qui
                 vel
                 quot
                 tales
                 gradus
                 seu
                 ordines
                 esse
                 debeant
                 .
              
               2.
               
               
                 Non
                 fuisse
                 tempore
                 Apostolorum
                 in
                 omnibus
                 Ecclesiis
                 &
                 semper
                 ,
                 cosdem
                 &
                 totidem
                 gradus
                 seu
                 ordines
                 id
                 quod
                 ex
                 Epistolis
                 Pauli
                 ad
                 diversas
                 Ecclesias
                 scriptis
                 manifestè
                 colligitur
                 .
              
               3.
               
               
                 Non
                 fuit
                 tempore
                 Apostolorum
                 talis
                 distributio
                 graduum
                 illorum
                 ,
                 quin
                 saepius
                 unus
                 &
                 idem
                 omnia
                 illa
                 officia
                 ,
                 quae
                 ad
                 ministerium
                 pertinent
                 ,
                 sustineret
                 .
                 Liberae
                 igitur
                 fuerunt
                 Apostolorum
                 tempore
                 tales
                 ordinationes
                 ,
                 habitâ
                 ratione
                 ordinis
                 ,
                 decori
                 &
                 aedificationis
                 ,
              
               &c.
               
                 Illud
                 Apostolorum
                 exemplum
                 Primitiva
                 Ecclesia
                 ,
                 eadem
                 ratione
                 &
                 simili
                 libertate
                 imitata
                 est
                 .
                 Gradus
                 enim
                 officior
                 um
                 ministerii
                 distributi
                 fuerunt
                 :
                 non
                 autem
                 eadem
                 plane
                 ratione
                 sicut
                 in
                 Corinthiaca
                 vel
                 Ephesina
                 Ecclesia
                 ,
                 sed
                 pro
                 ratione
                 circumstantiarum
                 cujusque
                 Ecclesiae
                 ;
                 unde
                 colligitur
                 quae
                 fuerit
                 in
                 distributione
                 illorum
                 graduum
                 libertas
                 .
              
               The
               main
               thing
               he
               asserts
               ,
               is
               ,
               the
               Curches
               freedom
               and
               liberty
               as
               to
               the
               orders
               and
               degrees
               of
               those
               who
               superintend
               the
               affairs
               of
               the
               Church
               ,
               which
               he
               builds
               on
               a
               threefold
               foundation
               .
               1.
               
               
                 That
                 the
                 Word
                 of
                 God
                 no
                 where
                 commands
                 ,
                 what
                 or
                 how
                 many
                 degrees
                 and
                 Orders
                 of
                 Ministers
                 there
                 shall
                 be
                 .
              
               2.
               
               
                 That
                 in
                 the
                 Apostles
                 times
                 ,
                 there
                 was
                 not
                 the
                 like
                 number
                 in
                 all
                 Churches
                 ,
                 as
                 is
                 evivident
                 from
              
               Pauls
               Epistles
               .
               3.
               
               
                 That
                 in
                 the
                 Apostles
                 times
                 in
                 some
                 places
                 one
                 person
                 did
                 manage
                 the
                 several
                 Offices
                 belonging
                 to
                 a
                 Church
                 .
              
               Which
               three
               Propositions
               of
               this
               
                 Learned
                 Divine
              
               ,
               are
               the
               very
               basis
               and
               foundation
               of
               all
               our
               foregoing
               Discourse
               ,
               wherein
               we
               have
               endeavoured
               to
               prove
               these
               several
               things
               at
               large
               .
               The
               same
               Learned
               person
               hath
               a
               set
               Discourse
               to
               shew
               how
               by
               degrees
               the
               Offices
               in
               the
               Church
               did
               rise
               ,
               not
               from
               any
               set
               or
               standing
               Law
               ,
               but
               for
               the
               convenient
               managery
               of
               the
               Churches
               Affairs
               ,
               and
               
               concludes
               his
               Discourse
               thus
               :
               
                 Et
                 haec
                 prima
                 graduum
                 seu
                 ordinum
                 origo
                 in
                 Ecclesia
                 Apostolica
                 ostendit
                 quae
                 causa
                 ,
                 quae
                 ratio
                 ,
                 quis
                 usus
                 &
                 finis
                 esse
                 debeat
                 hujusmodi
                 seu
                 graduum
                 ,
                 seu
                 ordinum
                 ;
                 ut
                 scilicet
                 pro
                 ratione
                 coetus
                 Ecclesiastici
                 ,
                 singula
                 Officia
                 quae
                 ad
                 ministerium
                 pertinent
                 ,
                 commodius
                 ,
                 rectius
                 ,
                 diligentius
                 ,
                 &
                 ordine
                 cum
                 aliqua
                 gravitate
                 ad
                 aedificationem
                 obeantur
                 .
              
               The
               summ
               is
               ,
               
                 It
                 appears
                 by
                 the
                 practice
                 of
                 the
                 Apostolical
                 Church
                 ,
                 that
                 the
                 state
                 ,
                 condition
                 ,
                 and
                 necessity
                 of
                 every
                 particular
                 Church
                 ,
                 ought
                 to
                 be
                 the
                 Standard
                 ,
                 and
                 measure
                 what
              
               
               
                 Offices
                 and
                 Degrees
                 of
                 persons
                 ought
                 to
                 be
                 in
                 it
                 .
              
               As
               to
               the
               uncertain
               number
               of
               Officers
               in
               the
               Churches
               in
               Apostolical
               times
               ,
               we
               have
               a
               full
               and
               express
               Testimony
               of
               the
               Famous
               Centuriatours
               
               of
               
                 Magdeburge
                 .
                 Quot
                 verò
                 in
                 qualibet
                 Ecclesia
                 personae
                 Ministerio
                 functae
                 sint
                 ,
                 non
                 est
                 in
                 Flistoriis
                 annotatum
                 ,
                 nec
                 usquam
                 est
                 praeceptum
                 ,
                 ut
                 aeque
                 multi
                 in
                 singulis
                 essent
                 ,
                 sed
                 prout
                 paucitas
                 aut
                 multitudo
                 coetus
                 postulavit
                 ,
                 ita
                 pauciores
                 aut
                 plures
                 administerium
                 Ecclesiae
                 sunt
                 adhibiti
                 .
              
               We
               see
               by
               them
               there
               is
               no
               other
               certain
               rule
               laid
               down
               in
               Scripture
               ,
               what
               number
               of
               persons
               shall
               act
               in
               the
               governing
               every
               Church
               ;
               onely
               general
               prudence
               according
               to
               the
               Churches
               necessity
               ,
               was
               the
               ground
               of
               determining
               the
               number
               then
               ,
               and
               must
               be
               so
               still
               .
               The
               next
               person
               whose
               judgement
               is
               fully
               on
               our
               side
               ,
               is
               a
               person
               both
               of
               Learning
               and
               Moderation
               ,
               and
               an
               earnest
               restorer
               of
               Discipline
               as
               well
               as
               Doctrine
               in
               the
               Church
               .
               I
               mean
               
                 Hieron
                 Zanchy
              
               ,
               who
               in
               several
               places
               hath
               expressed
               his
               judgement
               to
               the
               purpose
               we
               are
               now
               upon
               .
               The
               fullest
               place
               is
               in
               his
               
                 Confession
                 of
                 Faith
              
               ,
               penned
               by
               him
               in
               the
               LXX
               .
               year
               of
               his
               Age
               ;
               and
               if
               ever
               a
               man
               speaks
               his
               mind
               ,
               it
               must
               be
               certainly
               when
               he
               professeth
               his
               judgement
               in
               a
               solemn
               manner
               by
               way
               of
               his
               last
               Will
               and
               Testament
               to
               the
               world
               (
               that
               when
               the
               Soul
               is
               going
               into
               another
               world
               ,
               he
               may
               leave
               his
               mind
               behind
               him
               )
               Thus
               doth
               Zanch
               ;
               in
               that
               Confession
               ,
               in
               which
               he
               declares
               this
               to
               be
               his
               judgement
               as
               
               to
               the
               form
               of
               Church-Government
               ;
               That
               in
               the
               Apostles
               times
               there
               were
               but
               two
               orders
               under
               them
               ,
               viz.
               of
               Pastors
               and
               Teachers
               :
               but
               presently
               subjoyns
               these
               words
               ,
               
                 Interea
                 tamen
                 non
                 improbamus
                 Patres
                 ,
                 quod
                 juxta
                 variam
                 ,
                 tum
                 verbi
                 dispensandi
                 ,
                 tum
                 regendae
                 Ecclesiae
                 rationem
                 ,
                 varios
                 quoqu●
                 ordines
                 ministrorum
                 multiplicarint
                 ,
                 quando
                 id
                 iis
                 liberum
                 fuit
                 ,
                 sicut
                 &
                 nobis
                 ;
                 &
                 quando
                 constat
                 id
                 ab
                 illis
                 factum
                 honestis
                 de
                 causis
                 ,
                 ad
                 ordinem
                 ,
                 ad
                 decorum
                 &
                 ad
                 aedificationem
                 Ecclesiae
                 pro
                 co
                 tempore
                 pertinentibus
                 .
              
               And
               in
               the
               next
               Section
               ,
               
                 Novimus
                 enim
                 Deum
                 nostrum
                 ,
                 Deum
                 esse
                 Ordinis
                 non
                 confusionis
                 ;
                 &
                 Ecclesiam
                 servari
                 ordine
                 ,
                 perdi
                 autem
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 qua
                 de
                 causa
                 multos
                 etiam
                 &
                 diversos
                 ,
                 non
                 solum
                 olim
                 in
                 Israele
                 ,
                 verum
                 etiam
                 post
                 in
                 Ecclesia
                 ex
                 Iudaeis
                 &
                 Gentibus
                 collecta
                 ,
                 ministrorum
                 ordines
                 instituit
                 ;
                 &
                 eandem
                 etiam
                 ob
                 causam
                 ,
                 liberum
                 reliquit
                 Ecclesiis
                 ,
                 ut
                 plures
                 adderent
                 vel
                 non
                 adderent
                 ,
                 modo
                 ad
                 aedificationem
                 fieret
                 .
              
               
               He
               asserts
               it
               to
               be
               in
               the
               Churches
               power
               and
               liberty
               to
               add
               several
               orders
               of
               Ministers
               according
               as
               it
               judgeth
               them
               tend
               to
               edification
               ;
               and
               saith
               ,
               he
               is
               far
               from
               condemning
               the
               Course
               of
               the
               Primitive
               Church
               in
               erecting
               one
               as
               Bishop
               over
               the
               Presbyters
               ,
               for
               better
               managing
               Church
               Affairs
               ;
               yea
               ,
               Arch-Bishops
               ,
               Metropolitans
               ,
               and
               Patriarchs
               as
               instituted
               by
               the
               Primitive
               Church
               before
               the
               
                 Nicene
                 Council
              
               ,
               he
               thinks
               may
               be
               both
               excused
               and
               defended
               ,
               although
               afterward
               they
               degenerated
               into
               Tyranny
               and
               Ambition
               .
               And
               in
               his
               Observations
               upon
               his
               Confession
               ,
               penned
               chiefly
               upon
               the
               occasion
               of
               the
               exceptions
               of
               
                 Magnus
                 quidam
                 Vir
              
               (
               some
               will
               guess
               who
               that
               was
               )
               taken
               at
               the
               free
               delivery
               of
               his
               mind
               concerning
               the
               Polity
               of
               the
               Primitive
               Church
               ,
               he
               hath
               expressions
               to
               this
               purpose
               :
               That
               what
               was
               unanimously
               determined
               by
               the
               Primitive
               Church
               without
               any
               contradiction
               to
               Scripture
               ,
               did
               come
               from
               the
               Holy
               Spirit
               .
               
                 Hinc
                 fit
              
               ,
               saith
               he
               ,
               
                 ut
                 quae
                 sint
                 hujuscemodi
                 ,
                 ea
                 ego
                 improbare
                 nec
                 velim
                 ,
                 nec
                 audeam
                 bona
                 conscientia
                 .
                 Quis
                 autem
                 ego
                 sim
                 ,
                 qui
                 quod
                 tota
                 Ecclesia
                 approbavit
                 ,
                 improbem
                 ?
                 Such
                 things
                 ,
              
               saith
               he
               ,
               
                 as
                 are
                 so
                 determined
                 ,
                 I
                 neither
                 will
                 nor
                 can
                 with
                 a
                 safe
                 Conscience
                 condemn
                 .
                 For
                 who
                 am
                 I
                 ,
                 that
                 I
                 should
                 condemn
                 that
                 which
                 the
                 whole
                 Church
                 of
                 God
                 hath
                 approved
                 ?
              
               A
               Sentence
               as
               full
               of
               judgement
               as
               modesty
               .
               And
               that
               he
               might
               shew
               he
               was
               not
               alone
               in
               this
               opinion
               ,
               he
               produceth
               two
               large
               and
               excellent
               Discourses
               of
               
                 Martin
                 Bucer
              
               concerning
               the
               Polity
               of
               the
               ancient
               Church
               ,
               which
               he
               recites
               with
               approbation
               ;
               the
               one
               out
               of
               his
               Commentaries
               on
               the
               Ephesians
               ,
               the
               other
               
                 de
                 Disciplina
                 Clericali
              
               :
               whereby
               we
               have
               gained
               another
               Testimony
               of
               that
               famous
               and
               peaceable
               Divine
               ,
               whose
               
               judgement
               is
               too
               large
               to
               be
               here
               inserted
               .
               The
               same
               opinion
               of
               Zanchy
               may
               be
               seen
               in
               his
               Commentaries
               upon
               the
               fourth
               Command
               ,
               wherein
               he
               asserts
               no
               particular
               Form
               to
               be
               prescribed
               ,
               but
               onely
               general
               Rules
               laid
               down
               in
               Scripture
               ,
               that
               all
               be
               done
               to
               Edification
               ;
               speaking
               of
               the
               Originall
               of
               Episcopacy
               which
               came
               not
               
                 dispositione
                 Divina
              
               ,
               but
               
                 consuetudine
                 Ecclesiastica
                 ,
                 atque
                 ea
                 quidem
                 minime
                 improbanda
                 ;
                 neque
                 enim
                 hunc
                 ordinem
                 prohibuit
                 Christus
                 sed
                 potius
                 regulam
                 generalem
                 reliquit
                 per
                 Apostolum
                 ,
                 nt
                 in
                 Ecclesia
                 omnia
                 fiant
                 ad
                 edificationem
                 .
              
               It
               is
               then
               most
               clear
               and
               evident
               that
               neither
               Bucer
               ,
               
               Chemnitius
               or
               Zanchy
               did
               look
               upon
               the
               Church
               as
               so
               bound
               up
               by
               any
               immutable
               Form
               of
               Church-Government
               laid
               down
               in
               Scripture
               ,
               but
               it
               might
               lawfully
               and
               laudably
               alter
               it
               for
               better
               edification
               of
               the
               Church
               .
               For
               these
               Learned
               Divines
               conceiving
               that
               at
               first
               in
               the
               Church
               there
               was
               no
               difference
               between
               Bishop
               and
               Presbyter
               ,
               and
               commending
               the
               Polity
               of
               the
               Church
               when
               Episcopacy
               was
               set
               in
               a
               higher
               order
               ,
               they
               must
               of
               necessity
               hold
               that
               there
               was
               no
               obligation
               to
               observe
               that
               Form
               which
               was
               used
               in
               Apostolical
               times
               .
            
             
               Our
               next
               inquiry
               is
               into
               the
               opinion
               of
               the
               
                 French
                 Church
              
               ,
               and
               the
               eminent
               Divines
               therein
               .
               For
               Calvin
               and
               B●z̄a
               ,
               we
               have
               designed
               them
               under
               another
               rank
               .
               At
               present
               we
               speak
               of
               those
               who
               in
               Thesi
               assert
               the
               Form
               of
               Church-Government
               mutable
               .
               The
               first
               wee
               meet
               with
               here
               who
               fully
               layes
               down
               his
               opinion
               as
               to
               this
               matter
               ,
               is
               ,
               
                 Ioh.
                 Fregevil
              
               ,
               who
               although
               in
               his
               
                 Palma
                 Christiana
              
               he
               seems
               to
               assert
               the
               Divine
               
               right
               of
               Primacy
               in
               the
               Church
               ,
               yet
               in
               his
               
                 Politick
                 Reformer
              
               ,
               he
               asserts
               both
               Forms
               of
               Government
               by
               equality
               and
               inequality
               ,
               to
               be
               lawful
               .
               And
               we
               shall
               the
               rather
               produce
               his
               Testimony
               ,
               because
               of
               the
               high
               Character
               given
               of
               him
               by
               the
               late
               
                 Reverend
                 Bishop
              
               Hall.
               Wise
               Fregevil
               ,
               
                 a
                 deep
                 head
              
               ,
               
               
                 and
                 one
                 that
                 was
                 able
                 to
                 cut
                 even
                 betwixt
                 the
                 League
                 ,
                 the
                 Church
                 and
                 State
                 :
              
               His
               words
               are
               these
               ;
               
                 As
                 for
                 the
                 English
                 Government
                 ,
                 I
                 say
                 ,
                 it
                 is
                 grounded
                 upon
                 Gods
                 Word
                 so
                 far
                 forth
                 as
                 it
                 keepeth
                 the
                 State
                 of
                 the
                 Clergy
                 instituted
                 in
                 the
                 Old
                 Testament
                 ,
                 and
                 confirmed
                 in
                 the
                 New.
                 And
                 concerning
                 the
                 Government
                 of
                 the
                 French
                 Church
                 ,
                 so
                 far
                 as
                 concerneth
                 the
                 equality
                 of
                 Ministers
                 ,
                 it
                 hath
                 the
                 like
                 foundation
                 in
                 Gods
                 Word
                 :
                 namely
                 in
                 the
                 example
                 of
                 the
                 Apostles
                 ;
                 which
                 may
                 suffice
                 to
                 authorize
                 both
                 these
                 Forms
                 of
                 Estate
                 ;
                 albeit
                 in
                 several
                 times
                 and
                 places
                 .
                 None
                 can
                 deny
                 but
                 that
                 the
                 Apostles
                 among
                 themselves
                 were
                 equal
                 ,
                 as
                 concerning
                 authority
                 ,
                 albeit
                 there
                 were
                 an
                 Order
                 for
                 their
                 precedency
                 .
                 When
                 the
                 Apostles
                 first
                 planted
                 Churches
                 ,
                 the
                 same
                 being
                 small
                 and
                 in
                 affliction
                 ,
                 there
                 were
                 not
                 as
                 yet
                 any
                 other
                 Bishops
                 ,
                 Priests
                 or
                 Deacons
                 but
                 themselves
                 ;
                 they
                 ,
                 were
                 the
                 Bishops
                 and
                 Deacons
                 ,
                 and
                 together
                 served
                 the
                 Tables
                 .
                 Those
                 men
                 therefore
                 whom
                 God
                 raiseth
                 up
                 to
                 plant
                 a
                 Church
                 ,
                 can
                 do
                 no
                 better
                 ,
                 then
                 after
                 the
                 examples
                 of
                 the
                 Apostles
                 to
                 bear
                 themselves
                 in
                 equal
                 authority
                 .
                 For
                 this
                 cause
                 have
                 the
                 French
                 Ministers
                 ,
              
               
               
                 planters
                 of
                 the
                 Reformed
                 Church
                 in
              
               France
               
                 usurped
                 it
                 ,
                 howbeit
                 provisionally
                 —
                 reserving
                 liberty
                 to
                 alter
                 it
                 ,
                 according
                 to
                 the
                 occurrences
                 .
                 But
                 the
                 equality
                 that
                 rested
                 among
                 the
                 Bishops
                 of
                 the
                 primitive
                 Church
                 ,
                 did
                 increase
                 as
                 the
                 Churches
                 increased
                 ;
                 and
                 thence
                 proceeded
                 the
                 Creation
                 of
                 Deacons
                 ,
                 and
                 afterwards
                 of
                 other
                 Bishops
                 and
                 Priests
                 ;
                 yet
                 ceased
                 not
                 the
                 Apostles
                 equality
                 in
                 authority
                 ;
                 but
                 they
                 that
                 were
                 created
                 ,
                 had
                 not
                 like
                 authority
                 with
                 the
                 Apostles
                 ;
                 but
                 the
                 Apostles
                 remained
                 as
                 Soveraign
                 Bishops
                 ,
                 neither
                 were
                 any
                 greater
                 then
                 they
                 .
                 Hereof
                 I
                 do
                 inferr
                 that
                 in
                 the
                 State
                 of
                 a
                 mighty
                 and
                 peaceable
                 Church
                 ,
                 as
                 is
                 the
                 Church
                 of
              
               England
               ,
               
                 or
                 as
                 the
                 Church
                 of
              
               France
               
                 is
                 (
                 or
                 such
                 might
                 be
                 ,
                 if
                 God
                 should
                 call
                 it
                 to
                 Reformation
                 )
                 the
                 State
                 of
                 the
                 Clergy
                 ought
                 to
                 be
                 preserved
                 .
                 For
                 equality
                 will
                 be
                 hurtful
                 to
                 the
                 State
                 ,
                 and
                 in
                 time
                 breed
                 confusion
                 .
                 But
                 as
                 the
                 Apostles
                 continued
                 Churches
                 in
                 their
                 equality
                 so
                 long
                 as
                 the
                 Churches
                 by
                 them
                 planted
                 were
                 small
                 ;
                 so
                 should
                 equality
                 be
                 applyed
                 in
                 the
                 planting
                 of
                 a
                 Church
                 ,
                 or
                 so
                 long
                 as
                 the
                 Church
                 continueth
                 small
                 ,
                 or
                 under
                 persecution
                 ;
                 yet
                 may
                 it
                 also
                 be
                 admitted
                 as
                 not
                 repugnant
                 to
                 Gods
                 Word
                 in
                 those
                 places
                 where
                 already
                 it
                 is
                 received
                 ,
                 rather
                 then
                 to
                 innovate
                 anything
                 .
                 I
                 say
                 therefore
                 ,
                 that
                 even
                 in
                 the
                 Apostles
                 times
                 the
                 state
                 of
                 the
                 Clergy
                 increased
                 as
                 the
                 Church
                 increased
                 .
                 Neither
                 was
                 the
                 Government
                 under
                 the
                 bondage
                 of
              
               Egypt
               ,
               
                 and
                 during
                 the
                 peace
                 of
                 the
                 Land
                 of
              
               Canaan
               
                 alike
                 ;
                 for
                 Israelites
                 had
                 first
                 Iudges
                 ,
                 and
                 after
                 their
                 state
                 increased
                 ,
                 Kings
                 .
              
               Thus
               far
               that
               
                 Politique
                 Reformer
              
               .
               Whose
               words
               are
               so
               full
               and
               pertinent
               to
               the
               scope
               and
               drift
               of
               this
               whole
               Treatise
               ,
               that
               there
               is
               no
               need
               of
               any
               Commentary
               to
               draw
               them
               to
               my
               sense
               .
               The
               next
               I
               shall
               pitch
               upon
               in
               the
               French
               Church
               ,
               is
               ,
               a
               Triumvirate
               of
               three
               as
               learned
               persons
               in
               their
               several
               wayes
               as
               most
               that
               Church
               or
               any
               since
               the
               reformation
               hath
               bred
               ;
               they
               are
               
                 Blondel
                 ,
                 Bochartus
              
               ,
               and
               Amyraldus
               .
               The
               first
               is
               that
               great
               Church
               Antiquary
               ,
               Blondel
               the
               known
               and
               learned
               assertor
               of
               Ieromes
               opinion
               concerning
               the
               primitive
               equality
               of
               Presbyters
               ,
               who
               was
               likewise
               of
               Ieromes
               mind
               as
               to
               the
               mutability
               of
               that
               form
               if
               the
               Church
               saw
               fit
               ,
               as
               appears
               by
               these
               words
               of
               his
               speaking
               of
               that
               Form
               of
               Ecclesiastical
               Polity
               
               which
               Hilary
               speaks
               of
               ,
               viz.
               the
               Eldest
               Presbyters
               having
               the
               primacy
               of
               order
               above
               the
               rest
               .
               
                 Fac
                 tamen
              
               ,
               saith
               he
               ,
               
                 Apostolis
                 non
                 modo
                 non
                 improbantibus
                 ,
                 sed
                 palam
                 laudantibus
              
               
               
                 ortam
                 ,
                 ego
                 sanè
                 liberè
                 ab
                 initio
                 observatam
                 ,
                 Christianisque
                 sive
                 ab
                 Apostolis
                 sive
                 ab
                 eorum
                 discipulis
                 traditam
                 ,
                 sed
                 ut
                 mutabilem
                 &
                 pro
                 usu
                 ac
                 arbitrio
                 Ecclesiae
                 mutandam
                 (
                 prout
                 in
                 causâ
                 consimili
                 piae
                 memoriae
              
               Crakanthorpius
               
                 sensis
                 )
                 crediderim
              
               :
               and
               not
               long
               after
               ,
               
                 Nec
                 concessus
                 capite
                 carentes
                 ,
                 aut
                 multicipites
                 ,
                 minùs
                 horremus
                 ,
                 quam
                 fervidiores
                 Hierarchici
                 :
                 quibus
                 indagandum
                 curatiùs
                 incumbit
                 ;
                 An
                 pastorum
                 cuiquam
                 quocunque
                 ritulo
                 nun●
                 gaudeat
                 ,
                 divino
                 jure
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 eaque
                 perpetua
                 decreta
                 sit
                 ;
                 An
                 verò
                 in
                 Arbitrio
                 Ecclesiae
                 ,
                 ipse
                 (
                 qui
                 praeest
                 Ecclesiae
                 )
                 Spiritus
                 religuerit
                 ,
                 ut
                 ,
                 quocunque
                 modo
                 liberet
                 ,
                 sibi
                 de
                 capite
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 collegia
                 providerent
                 .
              
               Whereby
               that
               most
               learned
               Writer
               for
               Presbyterie
               (
               as
               some
               have
               call'd
               him
               )
               evidently
               asserts
               the
               mutability
               of
               the
               particular
               Form
               of
               Church
               Government
               ,
               and
               that
               it
               is
               left
               to
               the
               prudence
               and
               arbitrement
               of
               the
               Church
               ,
               to
               conclude
               and
               determine
               ,
               in
               what
               way
               and
               manner
               the
               Rulers
               of
               the
               Church
               shall
               act
               ,
               for
               moderating
               the
               common
               concernments
               of
               the
               Church
               .
               The
               next
               is
               the
               learned
               and
               ingenuous
               Bochartus
               ,
               who
               
                 ex
                 professo
              
               ,
               doth
               assert
               the
               opinion
               I
               have
               been
               pleading
               thus
               long
               in
               the
               behalf
               of
               ,
               in
               his
               Epistle
               to
               Dr.
               Morley
               .
               He
               having
               
               declared
               himself
               to
               be
               of
               Ieromes
               mind
               ,
               as
               to
               the
               Apostles
               times
               ,
               that
               the
               Churches
               were
               governed
               
                 communi
                 consilio
                 Presbyterorum
              
               ;
               and
               withall
               ,
               asserting
               the
               great
               antiquity
               of
               Episcopacy
               ,
               as
               arising-soon
               after
               the
               Apostles
               times
               ,
               and
               that
               
                 magno
                 cum
                 fructu
              
               ,
               as
               a
               very
               usefull
               Form
               of
               Government
               :
               He
               subjoyns
               these
               words
               directly
               overthrowing
               the
               D●vine
               Right
               of
               either
               Form
               of
               Government
               ,
               by
               Episcopacy
               or
               Presbyterie
               .
               
                 N●●
                 Apostolorum
                 praxim
                 puto
                 vim
                 habuisse
                 legis
                 ,
                 in
                 rebus
                 su●
                 natura
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Proinde
                 tam
                 qui
                 Presbyteralem
                 ,
                 quam
                 Episcopalem
                 ordinem
                 juris
                 divini
                 esse
                 asserunt
                 ,
                 videntur
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               therefore
               asserts
               ,
               that
               the
               Form
               of
               Government
               must
               be
               determined
               ,
               as
               that
               in
               the
               State
               is
               ,
               according
               to
               the
               suitableness
               of
               it
               to
               the
               state
               ,
               temper
               ,
               
               and
               condition
               of
               the
               people
               it
               is
               intended
               for
               .
               The
               last
               is
               ,
               judicious
               Amyraldus
               ,
               whom
               one
               deservedly
               calls
               ,
               
                 One
                 of
                 the
                 greatest
                 wits
                 of
                 this
                 Age.
              
               In
               his
               proposals
               for
               peace
               with
               the
               Lutherans
               ,
               speaking
               of
               the
               different
               Forms
               of
               Church-Government
               in
               the
               several
               Churches
               of
               the
               Reformation
               ,
               he
               layes
               down
               this
               for
               a
               foundation
               of
               union
               among
               the
               several
               
               Churches
               .
               
                 Quando
                 igitur
                 Christus
                 quidem
                 &
                 Apostoli
                 hoc
                 diserté
                 constituerunt
                 ,
                 Debere
                 particulares
                 Ecclesias
                 omnes
                 gubernari
                 à
                 Pastoribus
                 ,
                 &
                 aliquâ
                 regiminis
                 forma
                 temperari
                 ,
                 quod
                 ipsa
                 rei
                 necessitas
                 flagitat
                 ;
                 quae
                 verò
                 regiminis
                 ista
                 forma
                 potissimùm
                 esse
                 debeat
                 ,
                 utrum
                 alii
                 aliis
                 auctoritate
                 praecellant
                 ,
                 necne
                 ,
                 neque
                 rei
                 natura
                 definivit
                 ,
                 neque
                 à
                 Christo
                 aut
                 Apostolis
                 aeque
                 disertè
                 constitutum
                 est
                 ;
                 id
                 primò
                 in
                 pacificatione
                 statuendum
                 esse
                 videtur
                 ,
                 ut
                 quo
                 jure
                 hactenus
                 fuerunt
                 Ecclesiarum
                 Evangelicarum
                 Pastores
                 ,
                 eodem
                 porrò
                 esse
                 pergant
                 ,
                 neque
                 aliae
                 aliarum
                 statum
                 convellere
                 nitantur
                 .
                 That
                 every
                 Church
                 be
                 permitted
                 freely
                 to
                 enjoy
                 its
                 own
                 Form
                 ,
                 since
                 some
                 kind
                 of
                 Government
                 is
                 necessary
                 in
                 all
                 Churches
                 ,
                 but
                 no
                 one
                 Form
                 is
                 prescribed
                 by
                 Christ
                 or
                 his
                 Apostles
              
               ;
               and
               more
               fully
               afterwards
               to
               the
               same
               purpose
               .
               
                 Quemadmodum
                 igitur
                 etsi
                 Politiarum
                 formae
                 aliae
                 aliis
                 aptiores
                 ad
                 finem
                 illum
                 Politicum
                 obtinendum
                 ,
                 &
                 accomodatiores
                 esse
                 videntur
                 ,
                 Deus
                 tamen
                 qui
                 omnis
                 societatis
                 auctor
                 est
                 atque
                 custos
                 ,
                 noluit
                 omnes
                 hominum
                 coetus
                 eodem
                 jure
                 teneri
                 ,
                 sed
                 cuique
                 communitati
                 potestatem
                 esse
                 voluit
                 suas
                 leges
                 sibi
                 condendi
                 ,
                 quas
                 ipse
                 divinâ
                 suâ
                 auctoritate
                 sancit
                 ;
                 sic
                 dubitandum
                 quidem
                 non
                 est
                 quin
                 ex
                 variis
                 illis
                 administrandarum
                 Ecclesiarum
                 rationibus
                 ,
                 nonnullae
                 sint
                 aliquanto
                 quam
                 aliae
                 conducibiliores
                 ad
                 eum
                 finem
                 adipiscendum
                 quem
                 religio
                 constitutune
                 habet
                 :
                 At
                 voluit
                 tamen
                 sapientissimus
                 indulgentissimusque
                 Deus
                 ,
                 cuique
                 Ecclesiaejus
                 esse
                 sibi
                 leges
                 eas
                 ferendi
                 quae
                 ad
              
               
               
                 disciplinam
                 spectant
                 ,
                 &
                 ad
                 ordinem
                 conservandum
                 .
              
               Whereby
               he
               grants
               
                 as
                 much
                 freedome
                 and
                 liberty
                 to
                 every
                 Church
                 ,
                 to
                 prescribe
                 Laws
                 to
                 its
                 self
                 ,
                 for
                 the
                 regulating
                 the
                 affairs
                 of
                 the
                 Church
                 ,
                 as
                 to
                 any
                 State
                 to
                 pitch
                 upon
                 its
                 particular
                 rules
                 and
                 wayes
                 of
                 Government
                 .
                 So
                 the
                 Church
                 do
                 in
                 its
                 orders
                 but
                 observe
                 the
                 general
                 rules
                 laid
                 down
                 in
                 Scripture
                 .
              
               Having
               thus
               fully
               shewed
               how
               many
               of
               he
               most
               eminent
               Divines
               of
               the
               Reformation
               have
               embraced
               this
               opinion
               of
               the
               mutability
               of
               the
               Form
               of
               Church-Government
               ,
               both
               in
               our
               own
               and
               Forraign
               Churches
               ,
               who
               were
               far
               from
               being
               the
               Proselytes
               of
               Erastus
               ;
               it
               were
               easie
               to
               add
               
                 Mantissae
                 loco
              
               :
               the
               concurrent
               judgement
               of
               many
               very
               learned
               men
               ,
               as
               the
               excellent
               
                 Hugo
                 Grotius
                 ,
                 my
                 Lord
                 Bacon
                 ,
              
               Sir
               
                 Will.
                 Morice
              
               ,
               and
               others
               ,
               who
               have
               in
               print
               delivered
               this
               as
               their
               judgement
               ;
               but
               seeing
               such
               is
               the
               temper
               of
               ma
               ny
               ,
               as
               to
               cast
               by
               their
               judgements
               with
               an
               opinion
               of
               their
               
               partiality
               towards
               the
               Government
               of
               the
               Church
               ;
               I
               have
               therefore
               contented
               my self
               with
               the
               judgement
               of
               Divines
               ,
               most
               of
               them
               of
               the
               highest
               rank
               since
               the
               Reformation
               :
               whose
               judgements
               certainly
               will
               be
               sufficient
               to
               remove
               that
               prejudice
               ,
               wherewith
               this
               opinion
               hath
               been
               entertained
               among
               the
               blind
               followers
               of
               the
               several
               parties
               .
               So
               much
               for
               those
               ,
               who
               in
               terms
               assert
               the
               Form
               of
               Church-Government
               not
               to
               depend
               upon
               an
               unalterable
               Law
               ,
               but
               to
               be
               left
               to
               the
               prudence
               and
               discretion
               of
               every
               particular
               Church
               ,
               to
               determine
               it
               according
               to
               its
               suitableness
               to
               the
               state
               ,
               condition
               ,
               and
               temper
               of
               the
               people
               whereof
               it
               consists
               ,
               and
               conduceableness
               to
               the
               ends
               for
               which
               it
               is
               instituted
               .
            
             
               We
               come
               now
               in
               the
               second
               place
               to
               those
               ,
               who
               though
               
               they
               look
               upon
               equality
               of
               Ministers
               as
               the
               Primitive
               Form
               ,
               yet
               do
               allow
               Episcopal
               Government
               in
               the
               Church
               as
               a
               very
               lawful
               and
               useful
               constitution
               .
               By
               which
               it
               is
               evident
               ,
               that
               they
               did
               not
               judge
               the
               Primitive
               Form
               to
               carry
               an
               universal
               obligation
               along
               with
               it
               ,
               over
               all
               Churches
               ,
               ages
               ,
               and
               places
               .
               Upon
               this
               account
               ,
               our
               learned
               Crakanthorp
               frees
               all
               the
               Reformed
               Churches
               from
               the
               charge
               of
               Aërianisin
               ,
               laid
               upon
               them
               by
               the
               Archbishop
               of
               Spalato
               (
               when
               he
               licked
               up
               his
               former
               vomit
               in
               his
               
                 Consilium
                 reditûs
                 )
                 .
                 Crakanthorps
              
               words
               are
               
               these
               ,
               speaking
               of
               
                 Luther
                 ,
                 Calvin
                 ,
                 Beza
              
               ,
               and
               all
               the
               Reformed
               Churches
               ;
               
                 Non
                 habent
                 illi
                 ,
                 scio
                 ,
                 distinctos
                 à
                 Presbyteris
                 ,
                 eisque
                 in
                 ordinandi
                 &
                 excommunicandi
                 potestate
                 superiores
                 Episcopos
                 .
                 At
                 Imparitatem
                 istam
                 ,
                 quod
                 fecit
                 Aërius
                 ,
                 non
                 verbo
                 Dei
                 repugnare
                 docent
                 ;
                 non
                 damnant
                 eam
                 vel
                 in
                 nostrâ
                 ,
                 vel
                 in
                 universali
                 per
                 annos
                 super
                 mille
                 quingentos
                 Ecclesiâ
                 .
                 Per
                 verbum
                 Dei
                 &
                 Ius
                 Divinum
                 ,
                 liberum
                 &
                 licitum
                 utrumvis
                 censent
                 ,
                 vel
                 Imparitatem
                 istam
                 admittere
                 vel
                 Paritatem
                 ;
                 In
                 arbitrio
                 hoc
                 esse
                 ac
                 potestate
                 cujusvis
                 Ecclesiae
                 censent
                 ,
                 utrum
                 Paritatem
                 ordinum
                 admittant
                 ,
                 an
                 Imparitatem
                 .
              
               So
               that
               according
               to
               the
               opinion
               of
               this
               learned
               Divine
               ,
               all
               the
               Reformed
               Churches
               were
               free
               from
               the
               Imputation
               of
               Aërianism
               ,
               because
               they
               asserted
               not
               an
               Imparity
               among
               the
               Ministers
               of
               the
               Gospel
               to
               be
               unlawful
               ;
               but
               thought
               it
               was
               wholly
               in
               the
               Churches
               liberty
               ,
               to
               settle
               either
               a
               Parity
               or
               Imparity
               among
               them
               ,
               as
               they
               judged
               convenient
               .
               But
               to
               descend
               more
               particularly
               to
               the
               Heroes
               of
               the
               Reformation
               :
               we
               have
               a
               whole
               Constellation
               of
               them
               together
               
               in
               the
               
                 Augustane
                 Confession
              
               ,
               where
               they
               fully
               express
               
               their
               minds
               to
               this
               purpose
               ,
               
                 Hâc
                 de
                 re
                 in
                 hoc
                 conveni●
                 saepe
                 testati
                 sumus
                 ,
                 nos
                 summâ
                 voluntate
                 cupere
                 ,
                 conservare
                 Politiam
                 Ecclesiasticam
                 ,
                 &
                 gradus
                 in
                 Ecclesiâ
                 factos
                 etiam
                 humaná
                 authoritate
                 .
                 Scimus
                 enim
                 bono
                 &
                 utili
                 consilio
                 à
                 Patribus
                 Ecclesiasticam
                 disciplinam
                 ,
                 hoc
                 modo
                 ,
                 ut
                 veteres
                 Canones
                 describunt
                 ,
                 constit
                 utam
                 esse
                 .
              
               And
               afterwards
               ,
               
                 Saevitia
                 Episcoporum
                 in
                 causâ
                 est
                 ,
                 quare
                 alicubi
                 dissolvitur
                 illa
                 Canonica
                 Politia
                 ,
                 quam
                 magnopere
                 cupiebamus
                 conservare
                 .
              
               And
               again
               ,
               
                 Hîc
                 iterum
                 volumus
                 testatum
                 ,
                 nos
                 libenter
                 conservaturos
                 esse
                 Ecclesiasticam
                 &
                 Canonicam
                 Politiam
                 ,
                 si
                 modo
                 Episcopi
                 desinant
                 in
                 Ecclesias
                 nostras
                 saevire
                 .
                 Haec
                 nostra
                 voluntas
                 ,
                 &
                 coram
                 Deo
                 &
                 apud
                 omnes
                 gentes
                 ad
                 omnem
                 posteritatem
                 excusabit
                 nos
                 ,
                 nè
                 nobis
                 imputari
                 possit
                 ,
                 quod
                 Episcoporum
                 authoritas
                 labefactetur
                 .
              
               And
               
               yet
               further
               :
               
                 Saepe
                 jam
                 testati
                 sumus
                 ,
                 nos
                 non
                 solùm
                 potestatem
                 Ecclesiasticam
                 ,
                 quae
                 in
                 Evangelio
                 instituta
                 est
                 ,
                 summâ
                 pietate
                 venerari
                 ,
                 sed
                 etiam
                 Ecclesiasticam
                 Politiam
                 ,
                 &
                 gradus
                 in
                 Ecclesiâ
                 magnoperé
                 probare
                 ;
                 &
                 ,
                 quantùm
                 in
                 nobis
                 est
                 ,
                 conservare
                 cupere
                 .
              
               We
               see
               with
               what
               industry
               they
               purge
               and
               clear
               themselves
               from
               the
               imputation
               of
               bearing
               any
               ill
               will
               to
               the
               several
               degrees
               that
               were
               instituted
               by
               the
               Church
               ;
               nay
               ,
               they
               profess
               themselves
               desirous
               of
               retaining
               them
               ,
               so
               the
               Bishops
               would
               not
               force
               them
               to
               do
               any
               thing
               against
               their
               consciences
               .
               To
               the
               same
               purpose
               they
               speak
               in
               the
               Smaraldian
               Articles
               .
               None
               speaks
               more
               fully
               of
               the
               agreeableness
               of
               the
               Form
               of
               Government
               used
               in
               the
               Ages
               after
               the
               Apostles
               to
               the
               Word
               of
               God
               ;
               then
               that
               excellent
               servant
               of
               God
               ,
               as
               Bishop
               Downam
               often
               calls
               him
               ,
               Calvin
               doth
               :
               For
               in
               his
               Iustitutions
               he
               speaks
               thus
               of
               the
               Polity
               of
               the
               Primitive
               
               Church
               ;
               
                 Tametsi
                 enim
                 multos
                 Canones
                 ediderunt
                 illorum
                 temporum
                 Episcopi
                 quibus
                 plus
                 viderentur
                 exprimere
                 quàm
                 sacris
                 literis
                 expressum
                 esset
                 ;
                 ea
                 tamen
                 cautione
                 totam
                 suam
                 Oeconomiam
                 composuerunt
                 ad
                 unicam
                 illam
                 verbi
                 Dei
                 normam
                 ,
                 ut
                 facilè
                 videas
                 nihil
                 ferè
                 hac
                 parte
                 h●buisse
                 à
                 verbo
                 Dei
                 alienum
                 .
                 Although
                 the
                 Bishops
                 of
                 those
                 times
                 did
                 make
                 many
                 Canons
                 ,
                 wherein
                 they
                 did
                 seem
                 to
                 express
                 more
                 then
                 was
                 in
                 the
                 word
                 of
                 God
                 ;
                 yet
                 they
                 used
                 such
                 caution
                 and
                 prudence
                 in
                 the
                 establishing
                 the
                 Churches
                 Polity
                 according
                 to
                 the
                 word
                 of
                 God
                 ,
                 that
                 hardly
                 will
                 any
                 thing
                 be
                 found
                 in
                 it
                 disagreeing
                 to
                 Gods
                 Holy
                 word
                 .
              
               And
               
               afterwards
               speaking
               of
               the
               Institution
               of
               Arch-bishops
               and
               Patriarchs
               ,
               he
               saith
               it
               was
               
                 ad-Disciplinae
                 conservationem
              
               ,
               for
               
               preserving
               the
               Churches
               Discipline
               :
               and
               again
               ,
               
                 Si
                 rem
                 omisso
                 vocabulo
                 intuemur
                 ,
                 reperiemus
                 Veteres
                 Episcopos
                 non
                 aliam
                 regendae
                 Ecclesiae
                 formam
                 voluisse
                 fingere
                 ,
                 ab
                 ea
                 quam
                 Deus
                 verbo
                 suo
                 praescripsit
                 ,
                 If
                 we
                 consider
                 the
                 matter
                 its
                 self
                 of
                 the
                 Churches
                 Polity
                 ,
                 we
                 shall
                 find
                 nothing
                 in
                 it
                 discrepant
                 from
                 ,
                 or
                 repugnant
                 to
                 that
                 Form
                 which
                 is
                 laid
                 down
                 in
                 the
                 Word
                 of
                 God.
                 Calvin
              
               then
               ,
               what
               ever
               form
               of
               Government
               he
               judged
               most
               suitable
               to
               the
               state
               and
               temper
               of
               the
               Church
               wherein
               he
               was
               placed
               ,
               was
               far
               from
               condemning
               that
               Polity
               which
               was
               used
               in
               the
               Primitive
               Church
               by
               a
               difference
               as
               to
               degrees
               among
               the
               Ministers
               of
               the
               Gospel
               .
               He
               did
               not
               then
               judge
               any
               form
               of
               Government
               to
               be
               so
               delivered
               in
               Scriptures
               as
               unalterably
               to
               oblige
               all
               Churches
               and
               ages
               to
               observe
               it
               .
               Beza
               saith
               ,
               
                 He
                 was
                 so
                 far
                 from
                 thinking
                 that
                 the
                 humane
                 order
                 of
                 Episcopasy
                 was
                 brought
                 into
                 the
                 Church
                 through
                 rashness
                 or
                 ambition
                 ,
                 that
                 none
                 can
                 deny
                 it
                 to
                 have
                 been
                 very
                 usefull
                 as
                 long
                 as
                 Bishops
                 were
                 good
                 .
                 And
                 those
                 that
                 both
                 will
                 and
                 can
                 ,
                 let
                 them
                 enjoy
                 it
                 still
                 .
              
               His
               words
               are
               these
               :
               Absit
               
               
                 autem
                 ,
                 ut
                 hunc
                 ordinem
                 ,
                 et
                 si
                 Apostolica
                 &
                 mere
                 divina
                 dispositione
                 non
                 constitutum
                 ,
                 tamen
                 ut
                 temere
                 aut
                 superbe
                 invectum
                 reprehendam
                 ;
                 cujus
                 potius
                 magnum
                 usum
                 fuisse
                 quamdiu
                 boni
                 &
                 sancti
                 Episcopi
                 Ecclesiis
                 praefuerunt
                 ,
                 quis
                 inficiari
                 possit
                 ?
                 Fruantur
                 igitur
                 illo
                 qui
                 volent
                 &
                 poterunt
                 .
              
               And
               elsewhere
               
               professeth
               
                 all
                 reverence
                 ,
                 esteem
                 ,
                 and
                 honour
                 to
                 be
                 due
                 to
                 all
                 such
                 modern
                 Bishops
                 ,
                 who
                 strive
                 to
                 imitate
                 the
                 example
                 of
                 the
                 Primitive
                 Bishops
                 in
                 a
                 due
                 reformation
                 of
                 the
                 Church
                 of
                 God
                 ,
                 according
                 to
                 the
                 rule
                 of
                 the
                 word
                 .
                 And
                 looks
                 on
                 it
                 as
                 a
                 most
                 false
                 and
                 impudent
                 Calumny
                 of
                 some
                 that
                 said
                 ,
                 as
                 though
                 they
                 intended
                 to
                 prescribe
                 their
                 form
                 of
                 Government
                 to
                 all
                 other
                 Churches
                 ;
                 as
                 though
                 they
                 were
                 like
                 some
                 ignorant
                 fellows
                 who
                 think
                 nothing
                 good
                 but
                 what
                 they
                 do
                 themselves
                 .
              
               How
               this
               is
               reconcileable
               with
               the
               novell
               pretence
               of
               a
               
                 Ius
                 divinum
              
               ,
               I
               cannot
               understand
               .
               For
               certainly
               ,
               if
               Beza
               had
               judged
               that
               only
               Form
               to
               be
               prescribed
               in
               the
               Word
               which
               was
               used
               in
               Geneva
               ,
               it
               had
               been
               but
               his
               duty
               to
               have
               desired
               all
               other
               Churches
               to
               conform
               to
               that
               .
               Neither
               ought
               Beza
               then
               to
               be
               looked
               on
               as
               out-going
               his
               Master
               Calvin
               in
               the
               
               opinion
               about
               the
               right
               of
               Church-Government
               .
               For
               we
               see
               he
               goes
               no
               further
               in
               it
               then
               Calvin
               did
               .
               All
               that
               either
               of
               them
               maintained
               ,
               was
               ,
               that
               the
               form
               of
               Government
               in
               use
               among
               them
               ,
               was
               more
               agreeable
               to
               the
               primitive
               form
               ,
               then
               the
               modern
               Episcopacy
               was
               ,
               and
               that
               Episcopacy
               lay
               more
               open
               to
               Pride
               ,
               Laziness
               ,
               Ambition
               ,
               and
               Tyranny
               ,
               as
               they
               had
               seen
               and
               felt
               in
               the
               Church
               of
               Rome
               .
               Therefore
               not
               to
               give
               occasion
               to
               snch
               incroachments
               upon
               the
               liberty
               of
               mens
               consciences
               ,
               as
               were
               introduced
               by
               the
               tyranny
               of
               the
               Roman
               Bishops
               ,
               they
               thought
               it
               the
               safest
               way
               to
               reduce
               the
               Primitive
               parity
               ;
               but
               yet
               so
               ,
               as
               to
               have
               an
               Ecclesiastical
               Senate
               for
               one
               Church
               containing
               City
               and
               Territories
               ,
               as
               is
               evident
               at
               Geneva
               ,
               and
               that
               Senate
               to
               have
               a
               President
               in
               it
               ;
               and
               whether
               that
               President
               should
               be
               for
               life
               ,
               or
               only
               by
               course
               ,
               they
               judged
               it
               an
               accidental
               and
               mutable
               thing
               :
               but
               that
               there
               should
               be
               one
               ,
               essential
               and
               necessary
               .
               This
               is
               expresly
               and
               fully
               the
               judgement
               of
               that
               most
               Reverend
               and
               Learned
               man
               
                 Th.
                 Beza
              
               ,
               as
               he
               declares
               it
               himself
               .
               Essentialefuit
               
               
                 in
                 eo
                 de
                 quo
                 hic
                 agimus
                 ,
                 quod
                 ex
                 Dei
                 Ordinatione
                 perpetud
                 necesse
                 fuit
                 ,
                 est
                 ,
                 &
                 erit
                 ,
                 ut
                 in
                 Presbyterio
                 quispiam
                 &
                 loco
                 &
                 dignitate
                 primus
                 actioni
                 gubernandae
                 praesit
                 ,
                 cum
                 eo
                 quod
                 ipsi
                 divinitus
                 attributum
                 est
                 jure
                 .
                 Accidentale
                 autem
                 fuit
                 ,
                 quod
                 Presbyteri
                 in
                 hac
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 alii
                 aliis
                 per
                 vices
                 initio
                 succedebant
                 ;
                 qui
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 modus
                 paulatim
                 postea
                 visus
                 est
                 mutandus
                 ,
                 ut
                 unus
                 quispiam
                 judicio
                 caeterorum
                 compresbyterorum
                 delectus
                 ,
                 Presbyterio
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 esset
                 ,
                 &
                 permaneret
                 .
              
               It
               will
               be
               worth
               our
               while
               truly
               to
               state
               the
               Question
               of
               Church
               Government
               between
               the
               Church
               of
               England
               ,
               and
               that
               of
               Geneva
               in
               the
               time
               of
               Queen
               Elizabeth
               ,
               and
               thereby
               we
               shall
               see
               how
               ,
               small
               the
               difference
               was
               between
               them
               .
               That
               the
               Churches
               in
               the
               Primitive
               times
               ,
               did
               take
               in
               the
               Christians
               in
               whole
               Cities
               ,
               and
               adjoyning
               Territories
               ,
               is
               acknowledged
               on
               both
               sides
               ;
               Calvin
               and
               Beza
               being
               both
               express
               in
               it
               ,
               and
               the
               Constitution
               of
               the
               Church
               of
               Geneva
               speaks
               as
               much
               .
               
                 Vnicuique
                 civitati
              
               (
               saith
               Calvin
               )
               
                 erat
                 attributa
                 certa
                 regio
              
               ;
               
               
                 quae
                 Presbyteros
                 inde
                 sumeret
                 ,
                 &
                 velut
                 corpori
                 Ecclesiae
                 illius
                 accenserentur
                 .
                 In
                 oppido
                 cujusque
                 Dioeceseos
              
               (
               saith
               Beza
               )
               
                 praecipuo
                 ,
                 primus
                 Presbyter
              
               &c.
               
                 in
                 quotidianâ
                 communi
                 jurisdictione
                 praeerat
                 caeteris
                 tum
                 urbanis
                 ,
                 tum
                 aliis
                 ejus
                 regionis
              
               
               compresbyteris
               ,
               i.
               e.
               
                 toti
                 Dioecesi
              
               .
               That
               the
               Government
               of
               the
               City
               did
               take
               in
               the
               City
               and
               Territories
               ,
               is
               likewise
               acknowledged
               by
               them
               .
               That
               for
               more
               convenient
               order
               ,
               there
               was
               one
               to
               preside
               over
               the
               Ecclesiastical
               Senate
               ,
               is
               confessed
               as
               essential
               by
               Beza
               ;
               and
               Calvin
               acknowledgeth
               that
               even
               in
               Apostolical
               times
               ,
               
                 non
                 eam
                 fuisse
                 tunc
                 aequalitatem
                 inter
                 Ecclesiae
                 ministros
                 ,
                 quin
                 unus
                 aliquis
                 authoritate
                 &
                 consilio
              
               
               prae●sset
               .
               There
               was
               no
               such
               equality
               among
               the
               Ministers
               of
               the
               Church
               ,
               but
               that
               some
               one
               was
               over
               the
               rest
               in
               authority
               and
               counsell
               .
               Wherein
               then
               lay
               the
               difference
               For
               we
               have
               already
               seen
               that
               our
               Great
               Divines
               then
               ,
               did
               not
               look
               upon
               their
               form
               of
               Government
               as
               necessary
               ,
               but
               only
               lawfull
               ;
               and
               Calvin
               and
               Beza
               ,
               would
               not
               be
               thought
               to
               prescribe
               their
               form
               to
               other
               Churches
               .
               All
               the
               difference
               then
               was
               ,
               not
               Whether
               their
               form
               of
               Government
               was
               founded
               on
               Divine
               Right
               ?
               not
               Whether
               Episcopacy
               in
               the
               Church
               was
               lawfull
               or
               no
               ?
               not
               Whether
               Diocesan
               Churches
               were
               unlawfull
               ?
               or
               Whether
               every
               Congregation
               should
               have
               an
               Ecclesiastical
               Senate
               ?
               But
               ,
               Whether
               it
               were
               more
               agreeable
               to
               the
               Primitive
               form
               ,
               that
               the
               President
               of
               the
               Ecclesiastical
               Senate
               should
               have
               only
               an
               order
               among
               ,
               or
               a
               degree
               above
               the
               Senate
               its
               self
               ?
               But
               chiefly
               it
               was
               ,
               Whether
               in
               the
               present
               state
               of
               the
               
                 Reformed
                 Churches
              
               it
               were
               more
               convenient
               wholly
               to
               lay
               aside
               the
               form
               of
               Government
               by
               Bishops
               ,
               which
               had
               been
               so
               much
               abused
               in
               the
               
                 Roman
                 Church
              
               :
               and
               to
               reduce
               all
               Ministers
               of
               the
               Gospel
               to
               an
               equality
               with
               only
               a
               Presidency
               of
               order
               ,
               thereby
               to
               free
               themselves
               from
               the
               imputation
               of
               Ambition
               ,
               and
               to
               prevent
               it
               ▪
               in
               others
               ;
               or
               else
               it
               were
               more
               prudent
               only
               to
               retrench
               the
               abuses
               of
               Episcopacy
               under
               the
               Papacy
               ,
               and
               to
               reduce
               it
               to
               that
               form
               wherein
               it
               was
               practiced
               in
               the
               Church
               ,
               before
               the
               tyranny
               and
               Usurpation
               of
               the
               
                 Roman
                 Bishop
              
               had
               ingrossed
               all
               
                 Ecclesiastical
                 power
              
               into
               his
               own
               hands
               ?
               The
               former
               part
               was
               embraced
               generally
               by
               the
               
                 Reformed
                 Churches
              
               ,
               the
               latter
               by
               our
               
                 Church
                 of
                 England
              
               ,
               so
               that
               the
               Question
               was
               not
               about
               Divine
               Right
               ,
               but
               about
               a
               matter
               of
               prudence
               ;
               not
               What
               form
               was
               setled
               by
               a
               Law
               of
               Christ
               ;
               but
               what
               form
               was
               suitable
               to
               the
               present
               state
               of
               the
               Churches
               of
               the
               Reformation
               .
               Therefore
               we
               see
               none
               of
               these
               forraign
               Divines
               did
               charge
               
               the
               Government
               of
               this
               Church
               with
               unlawfulness
               ,
               but
               inconveniency
               ,
               as
               it
               was
               a
               step
               to
               pride
               and
               ambition
               ,
               and
               an
               occasion
               whereby
               men
               might
               do
               the
               Church
               injury
               by
               the
               excess
               of
               their
               power
               ,
               if
               they
               were
               not
               men
               of
               an
               excellent
               temper
               and
               moderation
               .
               Thence
               that
               prediction
               of
               
                 Padre
                 Paule
              
               ,
               that
               the
               Church
               of
               England
               would
               then
               ,
               find
               the
               inconveniency
               of
               Episcopacy
               ,
               when
               a
               high-spirited
               Bishop
               should
               once
               come
               to
               rule
               that
               Church
               ;
               and
               so
               Beza
               when
               he
               had
               freed
               the
               Bishops
               of
               the
               Reformation
               from
               that
               imputation
               of
               
                 Lording
                 it
                 over
                 their
                 Brethren
              
               ,
               which
               he
               had
               charged
               the
               Roman
               Bishops
               with
               ,
               yet
               he
               adds
               ,
               that
               he
               would
               beg
               them
               rather
               to
               lay
               down
               their
               power
               ,
               then
               to
               transmit
               that
               power
               to
               those
               after
               them
               ,
               
                 hanc
                 ipsorum
                 moderationem
                 &
                 aequitatem
                 minimè
                 forsan
                 sequuturis
                 ,
                 Who
                 it
                 may
                 be
                 were
                 not
                 like
              
               
               
                 to
                 succeed
                 them
                 in
                 their
                 meekness
                 and
                 moderation
                 .
              
               What
               just
               reason
               there
               was
               for
               such
               fears
               ,
               or
               may
               be
               still
               ,
               let
               those
               judge
               who
               are
               fittest
               to
               do
               it
               ;
               those
               I
               mean
               who
               have
               the
               power
               not
               only
               to
               redress
               ,
               but
               prevent
               abuses
               incroaching
               by
               an
               irregular
               power
               .
               It
               was
               not
               then
               any
               unlawfulness
               in
               the
               Government
               of
               Episcopacy
               its
               self
               ,
               but
               its
               lyableness
               to
               abuses
               ,
               which
               made
               the
               Reformed
               Churches
               reduce
               Modern
               Episcopacy
               into
               a
               meer
               Presidency
               of
               Order
               ,
               which
               was
               not
               so
               lyable
               to
               the
               same
               inconveniences
               .
               A
               clear
               evidence
               that
               they
               judged
               not
               the
               Government
               unlawfull
               ,
               is
               ,
               their
               often
               profession
               of
               a
               ready
               and
               chearfull
               obedience
               to
               Bishops
               ,
               if
               they
               would
               embrace
               the
               Gospel
               ,
               and
               stand
               up
               in
               defence
               of
               the
               true
               Doctrine
               .
               For
               which
               we
               have
               the
               testimony
               of
               
                 George
                 Prince
                 of
                 Anhalt
              
               ,
               in
               the
               Preface
               to
               his
               Sermon
               about
               false
               
               Prophets
               ,
               speaking
               of
               Bishops
               and
               Arch-Bishops
               .
               
                 Utinam
                 sicut
                 nomina
                 gerunt
                 &
                 titulos
                 ,
                 ita
                 se
                 reipsa
                 praestarent
                 Episcopos
                 Ecclesia
                 .
                 Utinam
                 Evangelio
                 docerent
                 consona
                 ,
                 ipsoque
                 Ecclesias
                 fideliter
                 regerent
                 .
                 O
                 quam
                 libenter
                 ,
                 quantaque
                 cum
                 cordis
                 laetitia
                 ,
                 pro
                 Episcopis
                 ipsos
                 habere
                 ,
                 revereri
                 ,
                 morem
                 gerere
                 ,
                 debitam
                 jurisdictionem
                 ,
                 &
                 ordinationem
                 eis
                 tribuere
                 ,
                 eaque
                 sine
                 recusatione
                 frui
                 vellemus
                 :
                 id
                 quod
                 nos
                 semper
                 ,
                 &
              
               D.
               Lutherus
               
                 etiam
                 saepissime
                 tam
                 ore
                 quam
                 scriptis
                 ,
                 imo
                 &
                 in
                 concione
                 publica
                 in
                 Cathedrali
                 Templ●
                 Marsburgensi
                 contestati
                 promisimus●
              
               He
               professeth
               it
               to
               be
               both
               his
               own
               judgement
               and
               Luthers
               ,
               that
               if
               Bishops
               would
               but
               teach
               and
               rule
               
               their
               Churches
               according
               to
               the
               Word
               of
               God
               ,
               they
               would
               obey
               them
               with
               all
               chearfulness
               and
               joy
               of
               heart
               .
               To
               the
               same
               purpose
               Melancthon
               writing
               to
               
                 Camerarius
                 ;
                 By
                 what
              
               
               
                 right
                 or
                 Law
                 may
                 we
                 dissolve
                 the
                 Ecclesiastical
                 Polity
                 ,
                 if
                 the
                 Bishops
                 will
                 grant
                 us
                 that
                 which
                 in
                 reason
                 they
                 ought
                 to
                 grant
                 ?
                 and
                 though
                 it
                 were
                 lawful
                 for
                 us
                 so
                 to
                 do
                 ,
                 yet
                 surely
                 it
                 were
                 not
                 expedient
                 .
              
               Luther
               
                 was
                 ever
                 of
                 this
                 opinion
              
               .
               The
               same
               is
               professed
               by
               Calvin
               ,
               and
               that
               according
               to
               his
               temper
               in
               a
               higher
               manner
               ;
               
                 Verum
                 autem
                 nobis
                 si
                 contribuant
                 Hierarchiam
              
               
               
                 in
                 qua
                 emineant
                 Episcopi
                 ,
                 ut
                 Christo
                 subesse
                 non
                 recusent
                 ,
                 ut
                 ab
                 illo
                 tanquam
                 ab
                 unico
                 Capite
                 pendeant
                 ,
                 &
                 ad
                 ipsum
                 referantur
                 ,
                 in
                 qua
                 si
                 fraternam
                 charitatem
                 inter
                 se
                 colant
                 ,
                 &
                 non
                 alio
                 modo
                 quam
                 ejus
                 veritate
                 colligati
                 ,
                 tum
                 vero
                 nullo
                 non
                 Anathemate
                 dignos
                 fatemur
                 ,
                 si
                 qui
                 erunt
                 ,
                 qui
                 eam
                 non
                 reverenter
                 &
                 sumnia
                 cum
                 obedientia
                 observent
                 .
              
               If
               Bishops
               would
               but
               submit
               themselves
               to
               Christ
               ,
               those
               that
               would
               not
               then
               submit
               themselves
               to
               them
               ,
               he
               thinks
               there
               is
               no
               Anathema
               
               of
               which
               they
               are
               not
               worthy
               .
               
                 Iacobus
                 Heerbrandus
              
               ,
               Divinity
               Professor
               at
               Tubinge
               ,
               professeth
               it
               to
               be
               the
               most
               found
               constitution
               of
               Church-government
               ,
               wherein
               every
               Diocess
               had
               its
               Bishop
               ,
               and
               every
               Province
               an
               Arch-bishop
               .
               
                 Saluberrimum
                 esset
                 si
                 singulae
                 Provinciae
                 suos
                 Episcopos
                 ,
                 &
              
               
               
                 Episcopi
                 suos
                 Archiepiscopos
                 haberent
                 .
                 Hemingius
                 :
              
               acknowledgeth
               a
               disparity
               among
               Church
               Officers
               ,
               and
               accounts
               it
               a
               piece
               of
               barbarism
               to
               remove
               it
               .
               
                 Quanquam
                 enim
                 potestas
                 omnium
                 eadem
                 est
                 ministrorum
                 ,
                 quantum
                 ad
                 spiritualem
                 jurisdictionem
                 atti●et
                 ;
                 tamen
                 dispares
                 dignitatis
                 ordines
                 &
                 gradus
                 sunt
                 ;
                 idque
                 partim
                 Jure
                 divino
                 ,
                 partim
                 Ecclesia
                 approbatione
                 .
              
               But
               he
               qualifies
               what
               he
               had
               said
               of
               
                 Ius
                 divinum
              
               by
               his
               following
               words
               ;
               
                 Ecclesia
                 cui
                 Dominus
                 potestatem
                 dedit
                 in
                 aedificationem
                 ,
                 ordinem
                 ministrorum
                 instituit
                 pro
                 commodo
                 suo
                 ,
                 ut
                 omnia
                 sint
                 rite
                 ordinata
                 ad
                 instaurationem
                 corporis
                 Christi
                 .
                 Hinc
                 Ecclesia
                 purior
                 secuta
                 tempora
                 Apostolorum
                 ,
                 fecit
                 alios
                 Patriarchas
                 ,
                 alios
                 Chorepiscopos
                 ,
                 alios
                 Pastores
                 &
                 Catechetas
              
               ;
               and
               afterwards
               ,
               
                 Inter
                 ministros
                 agnoscit
                 etiam
                 Ecclesia
                 nostra
                 gradus
                 dignitatis
                 ,
                 &
                 ordines
                 pro
                 diversitate
                 donorum
                 ,
                 laborum
                 magnitudine
                 ,
                 ac
                 vocationum
                 diversitate
                 ;
                 ac
                 judicat
                 ,
                 Barbaricum
                 esse
                 de
                 Ecclesia
                 hunc
                 ordinem
                 tollere
                 velle
                 .
              
               Three
               things
               he
               placeth
               a
               superiority
               of
               Dignity
               in
               ;
               
                 Excellency
                 of
                 gifts
                 ,
                 Greatness
              
               
               
                 of
                 labours
                 ,
                 difference
                 of
                 calling
                 .
              
               And
               the
               truth
               is
               ,
               the
               two
               former
               ought
               to
               be
               the
               measure
               of
               dignity
               in
               the
               Church
               ,
               the
               Eminency
               of
               mens
               abilities
               ,
               and
               the
               abundance
               of
               their
               labours
               above
               others
               .
               The
               necessity
               
               of
               a
               Superintendent
               ,
               or
               an
               Inspector
               over
               other
               Ministers
               ,
               is
               largely
               discovered
               by
               
                 Zepper
                 de
                 Politeid
                 Ecclesiastica
              
               ,
               who
               likewise
               agrees
               with
               the
               former
               Divines
               in
               his
               judgement
               of
               the
               first
               institution
               of
               Episcopacy
               .
               
                 Eadem
                 officia
                 in
              
               
               
                 primitiva
                 etiam
                 Ecclesia
                 ,
                 post
                 Apostolorum
                 tempora
                 in
                 usu
                 manserunt
                 ,
                 paucis
                 ,
                 quibusdam
                 gradibus
                 ,
                 pro
                 illorum
                 temporum
                 necessitate
                 additis
                 ,
                 qui
                 tamen
                 nihil
                 fere
                 à
                 mente
                 D.
                 Pauli
                 &
                 verbi
                 divini
                 alienum
                 habuerunt
                 .
              
               Whereby
               he
               both
               assert
               it
               to
               be
               in
               the
               power
               of
               the
               Church
               to
               add
               distinct
               degrees
               from
               what
               were
               in
               the
               Primitive
               Church
               ,
               and
               that
               such
               so
               added
               ,
               are
               no
               wayes
               repugnant
               to
               the
               Word
               of
               God.
               According
               to
               this
               judgement
               of
               their
               Divines
               is
               the
               practice
               of
               the
               forraign
               Protestant
               Churches
               .
               In
               Sweden
               there
               is
               
               one
               Arch-Bishop
               ,
               and
               
                 seven
                 Bishops
              
               :
               and
               so
               in
               Denmark
               ,
               though
               not
               with
               so
               great
               authority
               in
               
                 Holstein
                 ,
                 Pomeren
                 ,
                 Mecklenburgh
                 ,
                 Brunswicke
                 ,
                 Luneburgh
                 ,
                 Bremen
                 ,
                 Oldenburgh
                 ,
                 East
                 Frieseland
                 ,
                 Hessen
                 ,
                 Saxony
                 ,
              
               and
               all
               the
               upper
               part
               of
               Germany
               and
               the
               Protestant
               Imperial
               Cities
               ,
               Church
               government
               is
               in
               the
               hands
               of
               Super-intendents
               .
               In
               the
               Palatinate
               they
               had
               Inspectores
               and
               Praepositi
               ,
               over
               which
               was
               the
               Ecclesiastical
               Consistory
               of
               three
               Clergy
               men
               ,
               and
               three
               Counsellors
               of
               State
               with
               their
               President
               :
               and
               so
               they
               have
               their
               Praepositos
               in
               
                 Wetteraw
                 ,
                 Hessen
              
               and
               Anhalt
               .
               In
               
                 Transylvania
                 ,
                 Polonia
              
               ,
               and
               Bohemia
               ,
               they
               have
               their
               Seniores
               enjoying
               the
               same
               power
               with
               anclent
               Bishops
               .
               So
               that
               we
               see
               all
               these
               
                 Reformed
                 Churches
              
               ,
               and
               Divines
               ,
               although
               they
               acknowledge
               no
               such
               thing
               as
               a
               divine
               Right
               of
               Episcopacy
               ,
               but
               stiffely
               maintain
               Ieromes
               opinion
               of
               the
               primitive
               equality
               of
               Gospel
               Ministers
               ;
               yet
               they
               are
               so
               far
               from
               accounting
               it
               unlawfull
               to
               have
               some
               Church
               Officers
               acting
               in
               a
               higher
               degree
               above
               others
               ,
               that
               they
               themselves
               embrace
               it
               under
               different
               names
               and
               titles
               ,
               in
               order
               to
               the
               Peace
               ,
               Unity
               ,
               and
               Government
               of
               their
               several
               Churches
               ;
               Whereby
               they
               give
               us
               an
               evident
               demonstration
               that
               they
               looked
               not
               upon
               the
               primitive
               form
               to
               be
               immutable
               ,
               but
               that
               the
               orders
               and
               degrees
               of
               Ministers
               is
               
               only
               a
               Prudential
               thing
               ,
               and
               left
               in
               the
               liberty
               of
               every
               particular
               Church
               ,
               to
               be
               determined
               according
               to
               their
               tendency
               to
               preserve
               the
               peace
               and
               settlement
               of
               a
               Church
               .
            
             
               We
               come
               in
               the
               last
               place
               to
               those
               who
               hold
               Episcopacy
               
               to
               be
               the
               Primitive
               Form
               ,
               yet
               not
               unalterably
               binding
               all
               Churches
               and
               places
               ,
               but
               that
               those
               Churches
               who
               are
               without
               it
               ,
               are
               truly
               constituted
               Churches
               ;
               and
               Ministers
               are
               lawfully
               ordained
               by
               meer
               Presbyters
               .
               This
               is
               largely
               proved
               by
               Mr.
               
                 Francis
                 Mason
              
               ,
               in
               his
               excellent
               
                 Defence
                 of
                 the
                 Ordination
              
               
               
                 of
                 Ministers
                 beyond
                 the
                 Seas
              
               :
               to
               which
               I
               refer
               the
               Reader
               .
               Only
               I
               shall
               shew
               out
               of
               him
               how
               the
               State
               of
               the
               Question
               about
               the
               
                 Ius
                 divinum
              
               of
               Episcopacy
               is
               formed
               .
               
                 First
                 ,
                 If
                 by
              
               jure
               divino
               
                 you
                 mean
                 that
                 which
                 is
                 according
                 to
                 Scripture
                 ,
                 then
                 the
                 preheminence
                 of
                 Bishops
                 is
              
               jure
               divino
               ;
               
                 for
                 it
                 hath
                 been
                 already
                 proved
                 to
                 be
                 according
                 to
                 Scripture
                 .
                 Secondly
                 ,
                 If
                 by
              
               jure
               divino
               
                 you
                 mean
                 the
                 Ordinance
                 of
                 God
                 ,
                 in
                 this
                 sense
                 also
                 it
                 may
                 be
                 said
                 to
                 be
              
               jure
               divino
               .
               
                 For
                 it
                 is
                 an
                 ordinance
                 of
                 the
                 Apostles
                 ,
                 whereunto
                 they
                 were
                 directed
                 by
                 Gods
                 Spirit
                 ,
                 even
                 by
                 the
                 Spirit
                 of
                 Prophecy
                 ,
                 and
                 consequently
                 the
                 ordinance
                 of
                 God.
                 But
                 if
                 by
              
               jure
               divino
               
                 you
                 understand
                 a
                 Law
                 and
                 Commandment
                 of
                 God
                 ,
                 binding
                 all
                 Christian
                 Churches
                 universally
                 ,
                 perpetually
                 ,
                 unchangeably
                 ,
                 and
                 with
                 such
                 absolute
                 necessity
                 ,
                 that
                 no
                 other
                 form
                 of
                 Regiment
                 may
                 in
                 any
                 case
                 be
                 admitted
                 ;
                 in
                 this
                 sense
                 neither
                 may
                 we
                 grant
                 it
                 ,
                 nor
                 yet
                 can
                 you
                 prove
                 it
                 to
                 be
              
               jure
               divino
               .
            
             
               Whereby
               we
               see
               this
               learned
               and
               moderate
               man
               was
               far
               from
               unchurching
               all
               who
               wanted
               Bishops
               ;
               and
               absolutely
               declares
               ,
               that
               though
               he
               look
               on
               Episcopacy
               as
               an
               Apostolical
               Institution
               ,
               yet
               that
               no
               unalterable
               Divine
               Right
               is
               founded
               thereupon
               .
               So
               before
               him
               the
               both
               learned
               and
               pious
               Bishop
               
                 G.
                 Downham
              
               explains
               himself
               concerning
               the
               Right
               of
               Episcopacy
               ,
               in
               these
               remarkable
               words
               :
               
                 Though
                 in
                 respect
                 of
                 the
                 first
              
               
               
                 Institution
                 ,
                 there
                 is
                 small
                 difference
                 between
                 an
                 Apostolical
                 and
                 Divine
                 Ordinance
                 ,
                 because
                 what
                 was
                 ,
                 ordained
                 by
                 the
                 Apostles
                 ,
                 proceeded
                 from
                 God
                 (
                 in
                 which
                 sense
                 ,
                 and
                 no
                 other
                 ,
                 I
                 do
                 hold
                 the
                 Episcopal
                 function
                 to
                 be
                 a
                 divine
                 Ordinance
                 ,
                 I
                 mean
                 in
                 respect
                 of
                 of
                 the
                 first
                 Institution
                 )
                 yet
                 in
                 respect
                 of
                 perpetuity
                 ,
                 difference
                 by
                 some
                 is
                 made
                 between
                 those
                 things
                 which
                 be
              
               divini
               ,
               
                 and
                 those
                 which
                 be
              
               Apostolici
               juris
               ;
               
                 the
                 former
                 in
                 their
                 understanding
              
               
               
                 being
                 perpetually
                 ,
                 generally
                 ,
                 and
                 immutably
                 necessary
                 :
                 the
                 latter
                 not
                 so
                 .
                 So
                 that
                 the
                 meaning
                 of
                 my
                 defence
                 plainly
                 i●
                 ,
                 that
                 the
                 Episcopal
                 Government
                 hath
                 this
                 commendation
                 above
                 other
                 forms
                 of
                 Ecclesiastical
                 Government
                 ,
                 that
                 in
                 respect
                 of
                 the
                 first
                 Institution
                 ;
                 it
                 is
                 a
                 divine
                 Ordinance
                 ;
                 but
                 that
                 it
                 should
                 be
                 such
                 a
                 divine
                 Ordinance
                 as
                 should
                 be
                 generally
                 ,
                 perpetually
                 ,
                 immutably
                 ,
                 necessarily
              
               
               
                 observed
                 ,
                 so
                 as
                 no
                 other
                 form
                 of
                 Government
                 may
                 in
                 no
                 case
                 be
                 admitted
                 ,
                 I
                 did
                 not
                 take
                 upon
                 me
                 to
                 maintain
                 :
              
               With
               more
               to
               the
               same
               purpose
               in
               several
               places
               of
               that
               defence
               .
               And
               from
               hence
               it
               is
               acknowledged
               by
               the
               stoutest
               Champions
               for
               Episcopacy
               ,
               before
               these
               late
               unhappy
               divisions
               ,
               that
               ordination
               performed
               by
               Presbyters
               in
               cases
               of
               necessity
               is
               valid
               ;
               which
               I
               have
               already
               shewed
               doth
               evidently
               prove
               that
               Episcopal
               Government
               is
               not
               founded
               upon
               any
               unalterable
               Divine
               Right
               :
               For
               which
               purpose
               many
               evidences
               are
               produced
               from
               Dr.
               
                 Field
                 of
                 the
                 Church
                 ,
                 lib.
              
               3.
               c.
               39
               
                 B.
                 Downam
                 ,
                 l.
              
               3.
               c.
               4.
               
               
                 B.
                 Iew●l
                 ,
                 P.
              
               2.
               p.
               131.
               
               
                 Saravia
                 .
                 cap.
              
               2.
               p.
               10.
               11.
               
               
                 B.
                 Alley
                 ,
                 Praelect
              
               .
               3.
               
               &
               6.
               
               
                 B.
                 Pilkinton
                 ,
                 B.
                 Bridges
                 ,
                 B.
                 Bilson
                 ,
                 D.
                 Nowel
                 .
                 B.
                 Davenant
                 ,
                 B.
                 Prideaux
                 ,
                 B.
                 Andrews
                 ,
                 and
                 others
                 :
                 by
                 our
              
               
               Reverend
               and
               learned
               
                 M.
                 Baxter
              
               in
               his
               
                 Christian
                 Concord
              
               ,
               to
               whom
               may
               be
               added
               the
               late
               most
               Reverend
               and
               eminent
               the
               Bishop
               of
               Durham
               ,
               
                 Apolog.
                 Cathol
                 .
                 p.
              
               1.
               l.
               1.
               c.
               21.
               and
               the
               
                 Primat
                 of
                 Armagh
              
               ,
               whose
               judgement
               is
               well
               known
               as
               to
               the
               point
               of
               Ordination
               .
               So
               much
               may
               suffice
               to
               shew
               that
               both
               those
               who
               hold
               an
               equality
               among
               Ministers
               to
               be
               the
               Apostolical
               Form
               ,
               and
               those
               that
               do
               hold
               Episcopacy
               to
               have
               been
               it
               ,
               do
               yet
               both
               of
               them
               ag●ee
               at
               last
               in
               this
               ;
               that
               no
               one
               Form
               is
               setled
               by
               an
               unalterable
               Law
               of
               Christ
               ,
               nor
               consequently
               founded
               upon
               Divine
               Right
               .
               For
               the
               former
               ,
               notwithstanding
               their
               opinion
               of
               the
               primitive
               Form
               ,
               do
               hold
               Episcopacy
               lawfull
               ;
               and
               the
               latter
               ,
               who
               hold
               Episcopacy
               to
               have
               been
               the
               primitive
               Form
               ,
               do
               not
               hold
               it
               perpetually
               and
               immutably
               necessary
               ,
               but
               that
               Presbyters
               (
               where
               Bishops
               cannot
               be
               had
               )
               may
               lawfully
               discharge
               the
               offices
               belonging
               to
               Bishops
               ;
               both
               which
               Concessions
               do
               necessarily
               destroy
               the
               perpetual
               Divine
               Right
               of
               that
               Form
               of
               Government
               they
               assert
               :
               Which
               is
               the
               thing
               I
               have
               been
               so
               long
               in
               proving
               ,
               and
               I
               hope
               made
               it
               evident
               to
               any
               unprejudicated
               mind
               .
            
             
             
               Having
               laid
               down
               this
               now
               as
               a
               sure
               foundation
               for
               peace
               
               and
               union
               ,
               it
               were
               a
               very
               easie
               matter
               to
               improve
               it
               ,
               in
               order
               to
               an
               Accommodation
               of
               our
               present
               differences
               about
               Church
               Government
               .
               I
               shall
               only
               lay
               down
               three
               general
               Principles
               deducible
               from
               hence
               ,
               and
               leave
               the
               whole
               to
               the
               mature
               consideration
               of
               the
               Lovers
               of
               Truth
               and
               Peace
               .
               The
               first
               Principle
               ,
               is
               ,
               
                 That
                 Prudence
                 must
                 be
                 used
                 in
                 setling
                 the
                 Government
                 of
                 the
                 Church
                 .
              
               This
               hath
               been
               the
               whole
               design
               of
               this
               Treatise
               ,
               to
               prove
               that
               the
               Form
               of
               Church-government
               is
               a
               meer
               matter
               of
               prudence
               ,
               regulated
               by
               the
               Word
               of
               God.
               But
               I
               need
               not
               insist
               on
               the
               Arguments
               already
               brought
               to
               prove
               it
               ;
               for
               ,
               as
               far
               as
               I
               can
               find
               ,
               although
               the
               several
               parties
               in
               their
               contentions
               with
               one
               another
               plead
               for
               Divine
               Right
               ;
               yet
               when
               any
               one
               of
               them
               comes
               to
               settle
               their
               own
               particular
               Form
               ,
               they
               are
               fain
               to
               call
               in
               the
               help
               of
               Prudence
               ,
               even
               in
               things
               supposed
               by
               the
               several
               parties
               ,
               as
               necessary
               to
               the
               establishment
               of
               their
               own
               Form.
               The
               Congregational
               men
               may
               despair
               of
               ever
               finding
               
                 Elective
                 Synods
                 ,
                 an
                 explicite
                 Church-Covenant
                 ,
              
               or
               
                 positive
                 signs
                 of
                 Grace
              
               in
               admission
               of
               Church-members
               in
               any
               Law
               of
               Christ
               :
               nay
               ,
               they
               will
               not
               generally
               plead
               for
               any
               more
               for
               them
               ,
               then
               general
               rules
               of
               Scripture
               ,
               fine
               Similitudes
               ,
               and
               Analogies
               ,
               and
               evidence
               of
               natural
               Reason
               ;
               and
               what
               are
               all
               these
               at
               last
               to
               an
               express
               Law
               of
               Christ
               ,
               without
               which
               it
               was
               pretended
               nothing
               was
               to
               be
               done
               in
               the
               Church
               of
               God
               ?
               The
               Presbyterians
               seem
               more
               generally
               to
               own
               the
               use
               of
               General
               Rules
               ,
               and
               the
               Light
               of
               Nature
               ,
               in
               order
               to
               the
               Form
               of
               Church
               Government
               ,
               as
               in
               the
               
                 subordination
                 of
                 Courts
                 ,
                 Classical
                 Assemblies
              
               ;
               and
               the
               more
               moderate
               sort
               ,
               as
               to
               
                 Lay
                 elders
              
               .
               The
               Episcopal
               men
               will
               hardly
               find
               any
               evidence
               in
               Scripture
               ,
               or
               the
               practice
               of
               the
               Apostles
               ,
               for
               
                 Churches
                 consisting
                 of
                 many
                 fixed
                 Congregations
                 for
                 worship
                 ,
                 under
                 the
                 charge
                 of
                 one
                 Person
              
               ;
               nor
               in
               the
               Primitive
               Church
               ,
               for
               
                 the
                 ordination
                 of
                 a
                 Bishop
                 without
                 the
                 preceding
                 election
                 of
                 the
                 Clergy
                 ,
                 and
                 at
                 least
                 consent
                 and
                 approbation
                 of
                 the
                 people
              
               ;
               and
               neither
               in
               Scripture
               ,
               nor
               antiquity
               ,
               the
               least
               footstep
               of
               a
               
                 delegation
                 of
                 Church-power
              
               .
               So
               that
               upon
               the
               matter
               at
               last
               ,
               all
               of
               them
               make
               use
               of
               those
               things
               in
               Church
               Government
               ,
               which
               have
               no
               other
               foundation
               but
               the
               Principles
               of
               Humane
               
               prudence
               ,
               guided
               by
               the
               Scriptures
               ;
               and
               it
               were
               well
               if
               that
               were
               observed
               still
               .
               The
               second
               Principle
               is
               ,
               
                 That
                 Form
                 of
                 Government
                 is
                 the
                 best
                 according
                 to
                 principles
                 of
                 Christian
                 Prudence
                 ,
                 which
                 comes
                 the
                 nearest
                 to
                 Apostolical
                 practice
                 ,
                 and
                 tends
                 most
                 to
                 the
                 advancing
                 the
                 peace
                 and
                 unity
                 of
                 the
                 Church
                 of
                 God.
              
               What
               that
               Form
               is
               ,
               I
               presume
               not
               to
               define
               and
               determine
               ,
               but
               leave
               it
               to
               be
               gather'd
               from
               the
               evidence
               of
               Scripture
               and
               Antiquity
               ,
               as
               to
               the
               Primitive
               practice
               ;
               and
               from
               the
               nature
               ,
               state
               ,
               and
               condition
               of
               that
               Church
               wherein
               it
               is
               to
               be
               setled
               ,
               as
               to
               its
               tendency
               to
               the
               advancement
               of
               peace
               and
               unity
               in
               it
               .
               In
               order
               to
               the
               finding
               out
               of
               which
               ,
               that
               proposal
               of
               his
               late
               most
               excellent
               Majesty
               of
               glorious
               memory
               ,
               
               is
               most
               highly
               just
               and
               reasonable
               .
               
                 His
                 Majesty
                 thinketh
                 it
                 well
                 worthy
                 the
                 studies
                 and
                 endeavours
                 of
                 Divines
                 of
                 both
                 opinions
                 ,
                 laying
                 aside
                 emulation
                 and
                 private
                 interests
                 ,
                 to
                 reduce
                 Episcopacy
                 and
                 Presbyteri●
                 into
                 such
                 a
                 well-proportion'd
                 Form
                 of
                 superiority
                 and
                 subordination
                 ,
                 as
                 may
                 best
                 resemble
                 the
                 Apostolical
                 and
                 Primitive
                 times
                 ,
                 so
                 far
                 forth
                 as
                 the
                 different
                 condition
                 of
                 the
                 times
                 ,
                 and
                 the
                 exigences
                 of
                 all
                 considerable
                 circumstances
                 will
                 admit
                 .
              
            
             
               If
               this
               Proposal
               be
               embraced
               ,
               as
               there
               is
               no
               reason
               why
               it
               should
               not
               ;
               then
               ,
               all
               such
               things
               must
               be
               retrieved
               which
               were
               unquestionably
               of
               the
               Primitive
               practice
               ,
               but
               have
               been
               grown
               out
               of
               use
               through
               the
               length
               and
               corruption
               of
               times
               .
               Such
               are
               the
               
                 restoring
                 of
                 the
                 Presbyteries
                 of
                 several
                 Churches
                 ,
              
               as
               the
               Senate
               to
               the
               Bishop
               ,
               with
               whole
               counsel
               and
               advice
               all
               things
               were
               done
               in
               the
               Primitive
               Church
               .
               
                 The
                 contracting
                 of
                 Dioceses
                 into
                 such
                 a
                 compass
                 as
                 may
                 be
                 fitted
                 for
                 the
                 personal
                 inspection
                 of
                 the
                 Bishop
                 ,
                 and
                 care
                 of
                 himself
                 and
                 the
              
               Senate
               ;
               
                 the
                 placing
                 of
                 Bishops
                 in
                 all
                 great
                 Towns
                 of
                 resort
                 ,
              
               especially
               
                 County
                 Towns
              
               ;
               that
               according
               to
               the
               ancient
               course
               of
               the
               Church
               ,
               its
               Government
               may
               be
               proportioned
               
               to
               the
               Civil
               Government
               .
               
                 The
                 constant
                 preaching
                 of
                 the
                 Bishop
                 in
                 some
                 Churches
                 of
                 his
                 charge
                 ,
                 and
                 residence
                 in
                 his
                 Diocese
                 ;
                 The
                 solemnity
                 of
                 Ordinations
                 ,
                 with
                 the
                 consent
                 of
                 the
                 people
                 ;
                 The
                 observing
                 Provincial
                 Synods
                 twice
                 every
                 year
                 .
                 The
                 employing
                 of
                 none
                 in
                 judging
                 Church
                 matters
                 but
                 the
                 Clergy
                 .
              
               These
               are
               things
               unquestionably
               of
               the
               Primitive
               practice
               ,
               and
               no
               argument
               can
               be
               drawn
               from
               the
               present
               state
               of
               things
               ,
               why
               
               they
               are
               not
               as
               much
               ,
               if
               not
               more
               necessary
               then
               ever
               .
               And
               therefore
               all
               who
               appeal
               to
               the
               practice
               of
               the
               Primitive
               Church
               ,
               must
               condemn
               themselves
               ,
               if
               they
               justifie
               the
               neglect
               of
               them
               .
               But
               I
               only
               touch
               at
               these
               things
               ,
               my
               design
               being
               only
               to
               lay
               a
               foundation
               for
               a
               happy
               union
               .
               
                 Lastly
                 ,
                 What
                 Form
                 of
                 Government
                 is
                 determined
                 by
                 lawfull
                 authority
                 in
                 the
                 Church
                 of
                 God
                 ,
                 ought
                 so
                 far
                 to
                 be
                 submitted
                 to
                 ,
                 as
                 it
                 contains
                 nothing
                 repugnant
                 to
                 the
                 Word
                 of
                 God.
              
               So
               that
               let
               mens
               judgements
               be
               what
               they
               will
               concerning
               the
               Primitive
               Form
               ,
               seeing
               it
               hath
               been
               proved
               ,
               that
               that
               Form
               doth
               not
               bind
               unalterably
               and
               necessarily
               ,
               it
               remains
               that
               the
               determining
               of
               the
               Form
               of
               Government
               is
               a
               matter
               of
               liberty
               in
               the
               Church
               ;
               and
               what
               is
               so
               may
               be
               determined
               by
               lawfull
               authority
               ;
               and
               what
               is
               so
               determined
               by
               that
               authority
               ,
               doth
               bind
               men
               to
               obedience
               ,
               as
               hath
               been
               proved
               by
               the
               5.
               
               Hypothesis
               ,
               in
               the
               entrance
               of
               
               this
               Treatise
               .
               I
               conclude
               all
               with
               this
               earnest
               desire
               ,
               
                 That
                 the
                 wise
                 and
                 Gracious
                 God
                 would
                 send
                 us
                 one
                 heart
                 and
                 one
                 way
                 ,
                 that
                 he
                 would
                 be
                 the
                 Composer
                 of
                 our
                 differences
                 ,
                 and
                 the
                 repairer
                 of
                 our
                 breaches
                 ,
                 that
                 of
                 our
                 strange
                 divisions
                 and
                 unchristian
                 animosities
                 ;
                 While
                 we
                 pretend
                 to
                 serve
                 the
                 Prince
                 of
                 peace
                 ,
                 we
                 may
                 at
                 last
                 see
                 ,
              
            
          
        
         
           THE
           END
        
         
           
             Glory
             to
             God
             on
             high
             ,
             on
             earth
             peace
             ,
             good
             will
             towards
             men
             ,
          
           
             Luke
             2.
             14.
             
          
        
      
       
         
         
           A
           Discourse
           concerning
           the
           Power
           of
           EXCOMMUNICATION
           in
           a
           Christian
           Church
           .
        
         
           
             The
             Name
             of
             Power
             in
             a
             Church
             explained
             .
             The
             mistake
             of
             which
             ,
             the
             Foundation
             of
             Erastianism
             .
             The
             Notion
             of
             the
             Church
             opened
             ,
             as
             it
             is
             the
             subject
             of
             Power
             .
             The
             Church
             proved
             to
             be
             a
             Society
             distinct
             from
             the
             Common-wealth
             ;
             by
             reason
             of
             its
             different
             Nature
             ,
             and
             divine
             Institution
             ;
             distinct
             Officers
             ,
             different
             Rights
             ,
             and
             Ends
             ,
             and
             peculiar
             Offences
             .
             The
             Power
             of
             the
             Church
             doth
             not
             arise
             from
             me●r
             confederation
             .
             The
             Churches
             Power
             founded
             on
             the
             nature
             of
             the
             Christian
             Society
             ,
             and
             not
             on
             particular
             Precepts
             .
             The
             Power
             of
             Church-Officers
             not
             meerly
             Doctrinal
             ,
             proved
             by
             several
             Arguments
             .
             Church-Power
             as
             to
             particular
             persons
             antecedent
             to
             confederation
             .
             The
             Power
             of
             the
             Keys
             relates
             to
             Baptism
             .
             The
             Churches
             Power
             extends
             to
             Excommunication
             :
             what
             it
             is
             ,
             and
             what
             grounds
             it
             had
             under
             the
             Law.
             No
             exclusion
             from
             Temple-worship
             among
             the
             Iews
             .
             Excommunication
             necessary
             in
             a
             Christian
             Church
             ,
             because
             of
             the
             conditions
             supposed
             to
             communion
             in
             it
             .
             Of
             the
             Incestuous
             person
             ,
             and
             the
             Grounds
             of
             the
             Apostolical
             censure
             .
             Objections
             against
             Excommunication
             answered
             .
             The
             fundamental
             Rights
             of
             the
             Church
             continue
             after
             its
             being
             incorporated
             into
             the
             civil
             State.
             The
             Magistrates
             Power
             ,
             as
             to
             Excommunication
             ,
             cleared
             .
          
        
         
           IT
           is
           a
           matter
           of
           daily
           observation
           and
           experience
           
           in
           the
           World
           ,
           how
           hard
           it
           is
           to
           keep
           the
           eyes
           of
           the
           understanding
           clear
           in
           its
           judgement
           of
           things
           ,
           when
           it
           is
           too
           far
           engaged
           in
           the
           dust
           of
           Controversie
           .
           It
           being
           so
           very
           difficult
           to
           well
           manage
           an
           impetuous
           pursuit
           after
           any
           Opinion
           ;
           nothing
           being
           more
           common
           than
           
           to
           see
           men
           out-run
           their
           mark
           ,
           and
           through
           the
           force
           of
           their
           speed
           to
           be
           carried
           as
           far
           
             beyond
             it
          
           ,
           as
           others
           in
           their
           Opinion
           
             fall
             short
          
           of
           it
           .
           There
           is
           certainly
           a
           kind
           of
           ebriety
           of
           the
           mind
           ,
           as
           well
           as
           of
           the
           body
           ,
           which
           makes
           it
           so
           unstable
           and
           pendulous
           ,
           that
           it
           oft
           times
           reels
           from
           one
           extream
           ▪
           unto
           the
           quite
           contrary
           .
           This
           as
           it
           is
           obvious
           in
           most
           eager
           controvertists
           of
           all
           Ages
           ,
           so
           especially
           in
           such
           ,
           who
           have
           discovered
           the
           ●alsity
           of
           an
           opinion
           they
           were
           once
           confident
           of
           ,
           which
           they
           think
           they
           can
           never
           after
           run
           far
           enough
           from
           :
           So
           that
           while
           they
           start
           at
           an
           apparition
           they
           so
           much
           dread
           ,
           they
           run
           into
           those
           
             untroden
             paths
          
           ,
           wherein
           they
           lose
           both
           themselves
           and
           the
           Truth
           they
           sought
           for
           .
        
         
           Thus
           we
           find
           it
           to
           be
           in
           the
           present
           controversie
           ,
           for
           many
           
           out
           of
           their
           just
           zeal
           against
           the
           extravagancies
           of
           those
           who
           scrued
           up
           Church-Power
           to
           so
           high
           a
           peg
           ,
           that
           it
           was
           thought
           to
           make
           perpetual
           discord
           with
           the
           
             Common
             wealth
          
           ,
           could
           never
           think
           themselves
           free
           from
           so
           great
           an
           inconvenience
           ,
           till
           they
           had
           
             melted
             down
          
           all
           
             Spiritual
             Power
          
           into
           the
           
             civil
             State
          
           ,
           and
           dissolved
           the
           Church
           into
           the
           Common-wealth
           .
           But
           that
           the
           World
           way
           see
           I
           have
           not
           been
           more
           forward
           to
           assert
           the
           just
           power
           of
           the
           Magistrate
           in
           Ecclesiasticals
           ,
           as
           well
           as
           Civils
           ,
           than
           to
           defend
           the
           Fundamental
           Rights
           of
           the
           Church
           .
           I
           have
           taken
           this
           opportunity
           ,
           more
           fully
           to
           explain
           and
           vindicate
           that
           part
           of
           the
           Churches-Power
           ,
           which
           lies
           in
           reference
           to
           Offenders
           ?
           It
           being
           the
           main
           thing
           struck
           at
           by
           those
           who
           are
           the
           followers
           of
           that
           noted
           Physician
           ,
           who
           handled
           the
           Church
           so
           ill
           ,
           as
           to
           deprive
           her
           of
           her
           expulsive
           faculty
           of
           
             Noxious
             humours
          
           ,
           and
           so
           left
           her
           under
           a
           
             Miserere
             meî
          
           .
           
        
         
           I
           shall
           therefore
           endeavour
           to
           give
           the
           Church
           her
           due
           ,
           as
           well
           as
           Caesar
           his
           ,
           by
           making
           good
           this
           following
           Principle
           or
           Hypothesis
           ,
           upon
           which
           the
           whole
           hinge
           of
           this
           Controversie
           turns
           ,
           viz.
           
             That
             the
             power
             of
             inflicting
             censure
             ,
             upon
             Offenders
             in
             a
             Christian
             Church
             ,
             is
             a
             fundamental
             Right
             ,
             resu●●●●g
             from
             the
             constitution
             of
             the
             Church
             ,
             as
             a
             Society
             by
             Jesus
             Christ
             ;
             and
             that
             the
             seat
             of
             this
             Power
             is
             in
             those
             Officers
             of
             the
             Church
             ,
             who
             have
             derived
             their
             power
             Originally
             from
             the
             Founder
             of
             this
             Society
             ,
             and
             act
             by
             vertue
             of
             the
             Laws
             of
             it
             .
          
        
         
           For
           the
           clear
           stating
           of
           this
           Controversie
           ,
           it
           will
           be
           necessary
           
           
           to
           explain
           ,
           what
           that
           Power
           is
           ,
           which
           I
           attribute
           to
           the
           Church
           ,
           and
           in
           what
           notion
           the
           Church
           is
           to
           be
           considered
           as
           it
           exerciseth
           this
           Power
           .
           First
           ,
           concerning
           the
           proper
           notion
           of
           Power
           ;
           by
           it
           I
           cannot
           see
           any
           thing
           else
           to
           be
           understood
           ,
           than
           a
           
             right
             of
             governing
             or
             ordering
             things
             which
             belong
             to
             a
             Society
             .
          
           And
           so
           Power
           implies
           onely
           a
           
             moral
             faculty
          
           in
           the
           person
           enjoying
           it
           ,
           to
           take
           care
           
             ne
             quid
             civitas
             detrimenti
             capiat
          
           ,
           whereby
           it
           is
           evident
           that
           every
           well
           constituted
           Society
           must
           suppose
           a
           Power
           within
           its
           self
           of
           ordering
           things
           belonging
           to
           its
           welfare
           ,
           or
           else
           it
           were
           impossible
           ,
           either
           the
           being
           ,
           or
           the
           rights
           and
           priviledges
           of
           a
           Society
           could
           be
           long
           preserved
           .
           Power
           then
           in
           its
           general
           and
           abstracted
           notion
           ,
           doth
           not
           necessarily
           import
           either
           
             meer
             Authority
          
           ,
           or
           
             proper
             Coaction
          
           ;
           for
           these
           ,
           to
           any
           impartial
           judgement
           ,
           will
           appear
           to
           be
           rather
           the
           several
           modes
           whereby
           power
           is
           exercised
           ,
           than
           any
           proper
           ingredients
           of
           the
           
             specifick
             Nature
          
           of
           it
           :
           which
           ;
           in
           general
           ,
           imports
           no
           more
           then
           
             a
             right
             to
             govern
             a
             constituted
             Society
          
           ;
           but
           how
           that
           right
           shall
           be
           exercised
           ,
           must
           be
           resolved
           not
           from
           the
           notion
           of
           Power
           ,
           but
           from
           the
           nature
           and
           constitution
           of
           that
           particular
           Society
           in
           which
           it
           is
           lodged
           and
           inherent
           .
        
         
           It
           appears
           then
           from
           hence
           to
           be
           a
           great
           mistake
           and
           abuse
           
           of
           well-natured
           Readers
           ,
           when
           all
           Power
           is
           necessarily
           restrained
           ,
           either
           to
           that
           which
           is
           
             properly
             Co●rcive
          
           ,
           or
           to
           that
           which
           is
           
             meerly
             Arbitrary
          
           ,
           and
           onely
           from
           consent
           .
           The
           Original
           of
           which
           mistake
           is
           ,
           the
           stating
           the
           Notion
           of
           Power
           from
           the
           use
           of
           the
           Word
           ,
           either
           in
           ancient
           
             Roman
             Authours
          
           ,
           or
           else
           in
           the
           
             Civil
             Laws
          
           ,
           both
           which
           are
           freely
           acknowledged
           to
           be
           strange●
           to
           the
           exercise
           of
           any
           other
           Power
           ,
           than
           that
           which
           i●
           
             meerly
             authoritative
          
           and
           perswasive
           ,
           or
           that
           which
           is
           Coactive
           and
           Penal
           .
           The
           ground
           of
           which
           is
           ,
           because
           they
           were
           ignorant
           of
           any
           other
           way
           of
           conveyance
           of
           power
           ,
           besides
           
             external
             force
          
           ,
           and
           
             Arbitrary
             consent
          
           ;
           the
           one
           in
           those
           called
           
             Legal
             Societies
          
           ,
           or
           Civitates
           ,
           the
           other
           Collegia
           and
           Hetaeriae
           .
           But
           to
           as
           that
           do
           acknowledge
           that
           God
           hath
           a
           right
           of
           commanding
           men
           to
           what
           Duty
           he
           please
           himself
           ,
           and
           appointing
           a
           Society
           upon
           what
           terms
           best
           please
           him
           ,
           and
           giving
           a
           Power
           to
           
             particular
             persons
          
           to
           govern
           that
           Society
           ,
           in
           what
           way
           shall
           tend
           most
           
             to
             advance
          
           the
           Honour
           
           of
           such
           a
           Society
           ,
           may
           easily
           be
           
             made
             appear
          
           ,
           that
           there
           is
           a
           kind
           of
           Power
           neither
           properly
           Coactive
           ,
           nor
           meerly
           Arbitrary
           ,
           viz.
           such
           a
           one
           as
           
             immediately
             results
          
           from
           Divine
           Institution
           ,
           and
           doth
           suppose
           consent
           to
           submit
           to
           it
           as
           a
           
             necessary
             Duty
          
           in
           all
           the
           members
           of
           this
           Society
           .
        
         
           This
           Power
           ,
           it
           is
           evident
           ,
           is
           not
           
             meerly
             Arbitrary
          
           either
           in
           
           the
           Governours
           or
           Members
           :
           for
           ,
           the
           Governours
           derive
           their
           Power
           or
           right
           of
           Governing
           from
           the
           
             institution
             of
             Christ
          
           ,
           and
           are
           to
           be
           regulated
           by
           his
           Laws
           in
           the
           execution
           of
           it
           ;
           and
           the
           Members
           ,
           though
           their
           consent
           be
           
             necessarily
             supposed
          
           ,
           yet
           that
           consent
           is
           a
           Duty
           in
           them
           ,
           and
           that
           duty
           doth
           imply
           their
           submission
           to
           the
           Rulers
           of
           this
           Society
           :
           neither
           can
           this
           power
           be
           called
           Coactive
           ,
           in
           the
           ●ense
           it
           is
           commonly
           taken
           :
           for
           
             coactive
             power
          
           ,
           and
           
             external
             force
          
           are
           necessary
           correlates
           to
           each
           other
           ,
           but
           we
           suppose
           no
           such
           thing
           as
           a
           power
           of
           outward
           force
           to
           be
           given
           to
           the
           Church
           as
           such
           ,
           for
           that
           properly
           belongs
           to
           a
           Common-wealth
           .
           But
           the
           power
           which
           I
           suppose
           to
           be
           lodged
           in
           the
           Church
           ,
           is
           such
           a
           power
           as
           depends
           upon
           a
           Law
           of
           a
           
             Superiour
             ,
             giving
             right
             to
             Govern
             ,
             to
             particular
             persons
             over
             such
             a
             Society
             ,
             and
             making
             it
             the
             Duty
             of
             all
             Members
             of
             it
             to
             submit
             unto
             it
             ,
             upon
             no
             other
             penalties
             ,
             then
             the
             exclusion
             of
             them
             from
             the
             priviledges
             ,
             which
             that
             Society
             enjoyes
             .
          
           So
           that
           supposing
           such
           a
           Society
           as
           the
           Church
           is
           ,
           to
           be
           of
           Divine
           Institution
           ,
           and
           that
           Christ
           hath
           appointed
           Officers
           to
           rule
           it
           ,
           it
           necessarily
           follows
           ,
           that
           those
           Officer●
           must
           derive
           their
           power
           ,
           i.
           e.
           their
           right
           of
           Governing
           this
           Society
           ,
           not
           meerly
           from
           consent
           and
           confederation
           of
           parties
           ,
           but
           from
           that
           Divine
           Institution
           ,
           on
           which
           the
           Society
           depends
           .
           The
           ●●ht
           of
           understanding
           the
           right
           notion
           of
           power
           in
           the
           sense
           here
           ●●●
           down
           ,
           is
           certainly
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           Erastianism
           ,
           and
           that
           which
           hath
           given
           occasion
           to
           so
           many
           to
           question
           any
           such
           thing
           as
           Power
           in
           the
           Church
           ,
           especially
           ,
           when
           the
           more
           zealous
           then
           judicious
           defenders
           of
           it
           have
           rather
           chosen
           to
           hang
           it
           upon
           some
           
             doubtfull
             places
          
           of
           Scripture
           ,
           then
           on
           the
           very
           Natur●
           and
           Constitution
           of
           the
           
             Christian
             Church
          
           ,
           as
           a
           Society
           instituted
           by
           
             Iesus
             Christ.
          
           
           
        
         
           This
           being
           then
           the
           nature
           of
           power
           in
           general
           ,
           it
           is
           I
           suppose
           clear
           ,
           that
           an
           outward
           coactive
           force
           is
           not
           necessary
           in
           order
           to
           it
           ▪
           for
           if
           some
           may
           have
           a
           Right
           to
           Govern
           and
           others
           
           may
           be
           obliged
           to
           obedience
           to
           those
           
             persons
             antecedently
          
           ,
           to
           any
           Civil
           Constitution
           ;
           then
           such
           persons
           have
           a
           
             just
             power
          
           to
           
             inflict
             censures
          
           upon
           such
           as
           transgress
           the
           Rules
           of
           the
           Society
           ,
           without
           any
           outward
           force
           .
           It
           is
           here
           very
           impertinent
           to
           dispute
           ,
           what
           effects
           such
           censures
           can
           have
           upon
           wilful
           persons
           without
           a
           
             Coactive
             power
          
           ;
           If
           I
           can
           prove
           ,
           that
           there
           is
           a
           right
           to
           inflict
           them
           in
           Church-Officers
           ,
           and
           an
           Obligation
           to
           submit
           to
           them
           in
           all
           Offenders
           ;
           I
           am
           not
           to
           trouble
           my self
           with
           the
           event
           of
           such
           things
           as
           depend
           upon
           
             Divine
             Institutions
          
           .
           I
           know
           it
           is
           the
           great
           Objection
           of
           the
           followers
           of
           Erastus
           ,
           that
           
             Church
             ▪
             censures
          
           are
           inflicted
           upon
           persons
           unwilling
           to
           receive
           them
           ,
           and
           therefore
           must
           imply
           external
           and
           
             coactive
             force
          
           ,
           which
           is
           repugnant
           to
           the
           nature
           of
           a
           Church
           .
           But
           this
           admits
           (
           according
           to
           the
           Principles
           here
           established
           )
           of
           a
           very
           easie
           solution
           ;
           for
           I
           deny
           not
           ,
           that
           
             Church
             Power
          
           goes
           upon
           consent
           ,
           but
           then
           it
           's
           very
           plain
           here
           was
           an
           
             antecedent
             consent
          
           to
           submit
           to
           censures
           in
           the
           very
           entrance
           into
           this
           Society
           ,
           which
           is
           sufficient
           to
           denominate
           it
           a
           
             voluntary
             act
          
           of
           the
           persons
           undergoing
           it
           ;
           and
           my
           reason
           is
           this
           ,
           every
           person
           entring
           into
           a
           Society
           ,
           parts
           with
           his
           own
           freedom
           and
           liberty
           ,
           as
           to
           matters
           concerning
           the
           governing
           of
           it
           ,
           and
           
             professeth
             submission
          
           to
           the
           Rules
           and
           Orders
           of
           it
           :
           now
           a
           man
           having
           parted
           with
           his
           freedom
           already
           ,
           cannot
           
             reassume
             it
          
           when
           he
           please
           ,
           for
           ,
           then
           ,
           he
           is
           under
           an
           Obligation
           to
           stand
           to
           the
           Covenants
           made
           at
           his
           entrance
           ;
           and
           cons●quently
           his
           undergoing
           what
           shall
           be
           laid
           upon
           him
           by
           the
           Lawes
           of
           this
           Society
           ,
           must
           be
           supposed
           to
           be
           voluntary
           ,
           as
           depending
           upon
           his
           consent
           at
           first
           entrance
           ,
           which
           in
           all
           Societies
           must
           be
           supposed
           to
           hold
           still
           ,
           else
           there
           would
           follow
           nothing
           but
           confusion
           in
           all
           Societies
           in
           the
           World
           ,
           if
           every
           man
           were
           at
           liberty
           to
           break
           his
           Covenants
           when
           any
           thing
           comes
           to
           lye
           upon
           him
           according
           to
           the
           Rules
           of
           the
           Society
           ,
           which
           he
           out
           of
           some
           private
           design
           would
           be
           unwilling
           to
           undergo
           .
           Thus
           much
           may
           serve
           to
           settle
           aright
           the
           Notion
           of
           Power
           ;
           the
           want
           of
           understanding
           which
           ,
           hath
           caused
           all
           the
           confusion
           of
           this
           Controversie
           .
        
         
           The
           next
           thing
           is
           ,
           In
           what
           Notion
           we
           are
           to
           consider
           the
           
           Church
           ,
           which
           is
           made
           the
           subject
           of
           this
           Power
           ?
           As
           to
           which
           we
           are
           to
           consider
           This
           Power
           ;
           either
           as
           to
           its
           right
           ,
           or
           in
           
           
             actu
             primo
          
           ;
           or
           as
           to
           its
           exercise
           ,
           or
           
             in
             actu
             secundo
          
           :
           Now
           if
           we
           take
           this
           Power
           as
           to
           the
           
             fundamental
             Right
          
           of
           it
           ;
           then
           it
           belongs
           to
           that
           
             Universal
             Church
          
           of
           ▪
           Christ
           ,
           which
           subsists
           as
           a
           visible
           Society
           ,
           by
           vertue
           of
           that
           Law
           of
           Christ
           ,
           which
           makes
           an
           owning
           the
           Profession
           of
           Christianity
           the
           Duty
           of
           all
           
             Church
             ▪
             members
          
           If
           we
           consider
           this
           Power
           in
           the
           exercise
           of
           it
           ,
           then
           (
           it
           being
           impossible
           that
           the
           Universall
           Church
           should
           perform
           the
           executive
           part
           of
           this
           power
           relating
           to
           offences
           )
           I
           suppose
           it
           lodged
           in
           that
           
             particular
             Society
          
           of
           Christians
           ,
           which
           are
           united
           together
           in
           one
           body
           in
           the
           community
           of
           the
           s●me
           Government
           ;
           but
           yet
           ,
           so
           ,
           as
           that
           the
           administration
           of
           this
           Power
           ,
           doth
           not
           belong
           to
           the
           body
           of
           the
           Society
           considered
           complexly
           ,
           but
           to
           those
           Officers
           in
           it
           ,
           whose
           care
           and
           charge
           it
           is
           ,
           to
           have
           a
           
             peculiar
             oversight
          
           and
           inspection
           over
           the
           Church
           ,
           and
           to
           redress
           all
           disorders
           in
           it
           .
           Thus
           the
           
             visive
             faculty
          
           is
           fundamentally
           lodged
           in
           the
           Soul
           ,
           yet
           all
           
             exterior
             acts
             of
             sight
          
           are
           performed
           by
           the
           Eyes
           ,
           which
           are
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Overseers
           of
           the
           Body
           ,
           as
           the
           other
           are
           of
           the
           Church
           ,
           so
           that
           the
           exercise
           and
           administration
           of
           this
           power
           ,
           belongs
           to
           the
           speciall
           Officers
           and
           Governours
           of
           the
           Church
           ;
           none
           else
           being
           capable
           of
           exercising
           this
           Power
           of
           the
           Church
           as
           such
           but
           they
           on
           whom
           it
           is
           settled
           by
           the
           Founder
           of
           the
           Church
           it
           's
           self
           .
        
         
           This
           Society
           of
           the
           Church
           may
           be
           again
           considered
           ▪
           either
           
           as
           subsisting
           without
           any
           influence
           from
           the
           
             Civil
             Power
          
           ,
           or
           as
           it
           is
           
             owned
             by
          
           ,
           and
           
             incorporated
             into
          
           a
           
             Christian
             State.
          
           I
           therefore
           demand
           ,
           Whether
           it
           be
           absolutely
           necessary
           for
           the
           subsistence
           of
           this
           
             Christian
             Society
          
           ,
           to
           be
           upheld
           by
           the
           
             Civil
             Power
          
           ,
           or
           
             no
             ▪
          
           And
           certainly
           none
           who
           consider
           the
           first
           and
           
             purest
             Ages
          
           of
           the
           
             Christian
             Church
          
           ,
           can
           give
           any
           entertainment
           to
           the
           Affirmative
           ,
           because
           then
           the
           Church
           flourished
           in
           it's
           greatest
           purity
           ,
           not
           onely
           when
           not
           upheld
           ,
           but
           when
           most
           violently
           opposed
           by
           the
           
             Civil
             Power
          
           ;
           If
           so
           then
           it
           's
           being
           united
           with
           the
           
             Civil
             State
          
           is
           onely
           accidental
           as
           to
           the
           constitution
           a
           Church
           ;
           and
           if
           this
           be
           onely
           accidental
           ;
           then
           it
           must
           be
           supposed
           furnished
           with
           every
           thing
           requisite
           to
           it
           's
           well
           ordering
           accidentally
           to
           any
           such
           Union
           ,
           and
           abstractly
           from
           it
           .
           For
           can
           we
           imagine
           our
           
             Bl●ssed
             Saviour
          
           should
           institute
           a
           Society
           ,
           and
           leave
           it
           destitute
           of
           means
           to
           uphold
           it's
           self
           ,
           unless
           
           it
           fell
           into
           the
           hands
           of
           the
           
             civil
             Power
          
           ?
           or
           that
           he
           left
           every
           thing
           tending
           thereto
           ,
           meerly
           to
           Prudence
           ,
           and
           the
           
             Arbitrary
             constitutions
          
           of
           the
           persons
           joyning
           together
           in
           this
           Society
           ?
           Did
           our
           Saviour
           take
           care
           there
           should
           be
           a
           Society
           ,
           and
           not
           provide
           for
           means
           to
           uphold
           it
           ?
           Nay
           ,
           it
           is
           evident
           ,
           he
           not
           onely
           appointed
           a
           Society
           ,
           but
           Officers
           to
           rule
           it
           .
           Had
           those
           Officers
           then
           a
           Right
           to
           Govern
           it
           or
           no
           ,
           by
           vertue
           of
           
             Christs
             institution
          
           of
           them
           ?
           if
           not
           ,
           they
           were
           rather
           Bibuli
           than
           
             Caesares
             ,
             Cyphers
          
           than
           Consuls
           in
           the
           
             Church
             of
             God.
          
           If
           they
           had
           a
           power
           to
           Govern
           ,
           doth
           not
           that
           necessarily
           imply
           a
           Right
           to
           inflict
           censures
           on
           ▪
           Offenders
           ,
           unless
           we
           will
           suppose
           that
           either
           there
           can
           be
           no
           Offenders
           in
           a
           
             Christian
             Church
          
           ,
           or
           that
           those
           Offenders
           do
           not
           v●olate
           the
           Laws
           of
           the
           Society
           ,
           or
           there
           be
           some
           Prohibition
           for
           them
           to
           exercise
           their
           power
           over
           them
           (
           which
           is
           to
           give
           power
           with
           one
           hand
           ,
           and
           take
           it
           away
           with
           the
           other
           )
           or
           that
           this
           power
           cannot
           extend
           so
           far
           as
           to
           exclude
           any
           from
           the
           Priviledges
           of
           the
           Church
           :
           which
           is
           the
           thing
           to
           be
           discussed
           .
        
         
           Having
           thus
           cleared
           our
           way
           ,
           I
           now
           come
           to
           the
           Resolution
           
           of
           the
           Question
           its
           self
           ,
           in
           order
           to
           which
           I
           shall
           endeavour
           to
           demonstrate
           ,
           with
           what
           evidence
           the
           Subj●ct
           is
           capable
           of
           ,
           these
           following
           things
           .
           First
           ,
           
             that
             the
             Church
             is
             a
             peculiar
             Society
             in
             its
             own
             Nature
             ,
             distinct
             from
             the
             Common-wealth
             .
          
           Secondly
           ,
           
             that
             the
             power
             of
             the
             Church
             over
             its
             members
             doth
             not
             arise
             from
             meer
             confederation
             or
             consent
             of
             Parties
             .
          
           Thirdly
           ,
           
             That
             this
             Power
             of
             the
             Church
             doth
             extend
             to
             the
             exclusion
             of
             offenders
             from
             the
             Priviledges
             of
             it
             .
          
           Fourthly
           ,
           
             That
             the
             Fundamental
             Rights
             of
             the
             Church
             do
             not
             escheat
             to
             the
             Common-wealth
             upon
             ▪
             their
             being
          
           united
           
             in
             a
             Christian
             State.
          
           If
           these
           Principles
           be
           established
           ,
           the
           
             Churches
             Power
          
           will
           stand
           upon
           them
           ,
           as
           on
           a
           firm
           and
           
             unmoveable
             Basis.
          
           
        
         
           I
           begin
           with
           the
           
             first
             .
             That
             the
             Church
             is
             a
             peculiar
             Society
          
           
           
             in
             its
             own
             Nature
          
           ,
           distinct
           
             from
             the
             Common-wealth
          
           ,
           which
           I
           prove
           by
           these
           Arguments
           .
        
         
           1.
           
           Those
           Societies
           ,
           which
           are
           capable
           of
           
             subsisting
             apart
          
           from
           
             each
             other
          
           ,
           are
           really
           ,
           and
           in
           their
           own
           Nature
           distinct
           from
           one
           another
           :
           but
           so
           it
           is
           with
           the
           Church
           and
           
             Common
             wealth
          
           .
           For
           there
           can
           be
           no
           greater
           Evidence
           of
           a
           Reall
           Distinction
           than
           
             Mutual
             Separation
          
           ;
           and
           I
           think
           the
           
           proving
           the
           possibility
           of
           the
           
             Souls
             existing
             ,
             separate
          
           from
           the
           body
           ,
           is
           one
           of
           the
           strongest
           Arguments
           to
           prove
           it
           to
           be
           a
           
             substance
             really
             distinct
          
           from
           the
           body
           ,
           to
           which
           it
           is
           united
           ;
           although
           we
           are
           often
           fain
           to
           go
           the
           other
           way
           to
           work
           ,
           and
           to
           prove
           possibility
           of
           separation
           from
           other
           Arguments
           evincing
           the
           Soul
           to
           be
           a
           
             distinct
             substance
          
           ;
           but
           the
           reason
           of
           that
           is
           for
           want
           of
           evidence
           as
           to
           the
           state
           of
           
             separate
             Souls
          
           ,
           and
           thei●
           
             visible
             existence
          
           ,
           which
           is
           repugnant
           to
           the
           immateriality
           of
           their
           natures
           .
           But
           now
           ,
           as
           to
           the
           matter
           in
           hand
           ,
           we
           have
           all
           evidence
           desirable
           ;
           for
           we
           are
           not
           put
           to
           prove
           possibility
           of
           separation
           ,
           meerly
           from
           the
           
             different
             constitution
          
           of
           the
           thing●
           united
           ,
           but
           we
           have
           evidence
           to
           Sense
           of
           it
           ,
           that
           the
           Church
           hath
           subsisted
           when
           it
           hath
           been
           not
           onely
           separated
           from
           ,
           but
           persecuted
           by
           all
           
             civil
             power
          
           .
           It
           is
           with
           many
           men
           as
           to
           the
           Union
           of
           Church
           and
           State
           ,
           as
           it
           is
           with
           others
           ,
           as
           to
           the
           Union
           of
           the
           Soul
           and
           Body
           :
           when
           they
           observe
           how
           close
           the
           Union
           is
           ,
           and
           how
           much
           the
           Soul
           makes
           use
           of
           the
           
             Animal
             Spirits
          
           in
           most
           of
           its
           Operations
           ,
           and
           how
           great
           a
           sympathy
           there
           is
           between
           them
           ,
           that
           ,
           like
           Hippocrates
           his
           Twins
           ,
           they
           laugh
           and
           weep
           together
           ,
           they
           are
           shrewdly
           put
           to
           it
           ,
           how
           to
           fancy
           the
           Soul
           to
           be
           any
           thing
           else
           than
           a
           more
           
             vigorous
             mode
          
           of
           matter
           ;
           so
           these
           observing
           how
           close
           an
           Union
           and
           Dependence
           there
           is
           between
           the
           Church
           and
           State
           in
           a
           
             Christian
             Common-wealth
          
           ,
           and
           how
           much
           the
           Church
           is
           beholding
           to
           the
           
             civil
             power
          
           in
           the
           Administration
           of
           its
           functions
           ,
           are
           apt
           to
           think
           that
           the
           Church
           is
           nothing
           but
           a
           
             higher
             mode
          
           of
           a
           Common-wealth
           ,
           considered
           as
           Christian.
           But
           when
           it
           is
           so
           evident
           that
           the
           Church
           hath
           ,
           and
           may
           subsist
           ,
           supposing
           it
           abstracted
           from
           all
           
             Civil
             Power
          
           ,
           it
           may
           be
           a
           sufficient
           demonstration
           that
           however
           neer
           they
           may
           be
           when
           united
           ,
           yet
           they
           are
           really
           ,
           and
           in
           their
           own
           nature
           ,
           distinct
           from
           each
           other
           .
           Which
           was
           the
           thing
           to
           be
           proved
           .
        
         
           2.
           
           Those
           are
           distinct
           Societies
           ,
           which
           have
           every
           thing
           distinct
           
           in
           their
           nature
           from
           each
           other
           ,
           which
           belong
           to
           the
           Constitution
           or
           Government
           of
           them
           ;
           but
           this
           is
           evident
           ,
           as
           to
           the
           Church
           and
           Common-wealth
           ,
           which
           will
           appear
           ,
           because
           their
           Charter
           is
           distinct
           ,
           or
           that
           which
           gives
           them
           their
           being
           as
           a
           Society
           :
           
             Civil
             Societies
          
           are
           founded
           upon
           the
           necessity
           of
           particular
           mens
           parting
           with
           their
           peculiar
           Rights
           ,
           for
           the
           preservation
           
           of
           themselves
           ,
           which
           was
           the
           
             impulsive
             cause
          
           of
           their
           entring
           into
           societies
           ,
           but
           that
           which
           actually
           spe●ks
           them
           to
           be
           a
           society
           is
           the
           
             mutual
             consent
          
           of
           the
           
             several
             partyes
          
           joyning
           together
           ,
           whereby
           they
           make
           themselves
           to
           bee
           
             one
             Body
          
           ;
           and
           to
           have
           one
           
             Common
             Interest
          
           .
           So
           
             Cicero
             de
             Repub.
          
           defines
           
           Populus
           ,
           to
           bee
           
             coe'us
             multitudinis
             ,
             juris
             consensu
             &
             utilitatis
             communione
             sociatus
             .
          
           There
           is
           no
           doubt
           ,
           but
           Gods
           general
           providence
           ,
           is
           as
           evidently
           seen
           in
           bringing
           the
           World
           into
           societies
           ,
           and
           making
           them
           live
           under
           Government
           ,
           as
           in
           disposing
           all
           particular
           events
           which
           happen
           in
           those
           Societies
           ;
           but
           yet
           the
           way
           ,
           which
           Providence
           useth
           in
           the
           constitution
           of
           these
           societies
           ,
           is
           by
           
             inclining
             men
          
           to
           consent
           to
           associate
           for
           their
           mutual
           benefit
           and
           advantage
           :
           So
           that
           natural
           Reason
           consulting
           for
           the
           good
           of
           mankind
           ,
           as
           to
           those
           Rights
           which
           men
           enjoy
           in
           common
           with
           each
           other
           ,
           was
           the
           
             main
             foundation
          
           upon
           which
           all
           
             civil
             Societies
          
           were
           erected
           .
           Wee
           finde
           no
           
             positive
             Law
          
           enacti●g
           the
           beeing
           of
           
             Civil
             Societies
          
           ,
           because
           Nature
           its
           self
           would
           prompt
           men
           for
           their
           own
           conveniencies
           to
           enter
           into
           them
           .
           But
           the
           ground
           and
           foundation
           of
           that
           Society
           ,
           which
           we
           call
           a
           Church
           ,
           is
           a
           matter
           which
           
             Natural
             Reason
          
           and
           
             common
             Notions
          
           can
           never
           reach
           to
           :
           and
           therefore
           an
           ●ssociating
           for
           the
           preserving
           of
           such
           ,
           may
           be
           a
           
             Philosophical
             Society
          
           ,
           but
           a
           Christian
           it
           cannot
           be
           :
           And
           they
           that
           would
           make
           a
           
             Christian
             Church
          
           to
           be
           nothing
           else
           but
           a
           Society
           of
           Essens
           ,
           or
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           Pythagoreans
           ,
           do
           either
           not
           understand
           ,
           or
           not
           consider
           whereon
           this
           
             Christian
             Society
          
           is
           founded
           ;
           for
           it
           is
           evident
           they
           look
           on
           it
           as
           a
           meerly
           voluntary
           thing
           ,
           that
           is
           not
           at
           all
           setled
           by
           any
           
             Divine
             positive
             Law.
          
           
        
         
           The
           truth
           is
           ,
           there
           is
           no
           principle
           more
           consistent
           with
           the
           
           opinion
           of
           those
           who
           deny
           any
           
             Church
             power
          
           in
           a
           
             Christian
             state
          
           ,
           then
           this
           is
           ,
           and
           it
           is
           that
           ,
           which
           every
           one
           ,
           who
           will
           make
           good
           his
           ground
           must
           be
           driven
           to
           ;
           for
           it
           is
           evident
           ,
           that
           in
           matters
           
             meerly
             voluntary
          
           ,
           and
           depending
           only
           on
           confederation
           ,
           such
           things
           being
           lyable
           to
           a
           
             Magistrates
             power
          
           ,
           there
           can
           be
           no
           plea
           from
           
             mutual
             consent
          
           to
           justifie
           any
           opposition
           to
           
             supream
             authority
          
           in
           a
           
             Common
             wealth
          
           .
           But
           ,
           then
           how
           such
           persons
           can
           bee
           Christians
           ,
           when
           the
           Magistrates
           would
           have
           them
           to
           bee
           otherwise
           ,
           I
           cannot
           understand
           ;
           nor
           how
           the
           
             primitive
             Martyrs
          
           were
           any
           other
           then
           a
           company
           of
           
             Fools
             or
             mad-men
          
           ,
           
           who
           would
           hazard
           their
           lives
           ,
           for
           that
           which
           was
           a
           
             meer
             arbitrary
          
           thing
           ,
           and
           which
           they
           had
           no
           
             necessary
             obligation
          
           upon
           them
           to
           profess
           .
           Mistake
           me
           not
           ,
           I
           speak
           not
           here
           of
           meer
           acts
           of
           discipline
           ,
           but
           of
           the
           duty
           of
           
             outward
             professing
             Christianity
          
           ;
           if
           this
           be
           a
           duty
           ,
           then
           a
           
             Christian
             society
          
           is
           setled
           by
           a
           
             positive
             Law
          
           ,
           if
           it
           be
           not
           a
           duty
           ,
           then
           they
           are
           fools
           who
           suffer
           for
           it
           :
           So
           that
           this
           question
           resolved
           into
           its
           principles
           ,
           leads
           us
           higher
           than
           we
           think
           for
           ,
           and
           the
           main
           thing
           in
           debate
           must
           bee
           ,
           Whether
           there
           be
           an
           obligation
           upon
           conscience
           for
           men
           to
           associa●e
           in
           the
           profession
           of
           Christianity
           or
           no
           ?
           If
           there
           be
           ,
           then
           the
           Church
           ,
           which
           is
           nothing
           else
           but
           such
           an
           association
           ,
           is
           established
           upon
           a
           
             positive
             Law
             of
             Christ
          
           ;
           if
           there
           be
           not
           ,
           then
           those
           inconveniences
           follow
           ,
           which
           are
           already
           mentioned
           .
        
         
           Wee
           are
           told
           indeed
           by
           the
           Leviathan
           with
           confidence
           
           enough
           ,
           that
           no
           precepts
           of
           the
           Gospel
           are
           Law
           ,
           till
           
             enacted
             by
             civil
             authority
          
           ;
           but
           it
           is
           little
           wonder
           ,
           that
           hee
           ,
           who
           thinks
           an
           
             immaterial
             substance
          
           implyes
           a
           contradiction
           ,
           should
           think
           as
           much
           of
           calling
           any
           thing
           a
           Law
           ,
           but
           what
           hath
           a
           
             civil
             sanction
          
           .
           But
           I
           suppose
           all
           those
           who
           dare
           freely
           own
           a
           supream
           and
           
             infinite
             essence
          
           to
           have
           been
           the
           Creator
           ,
           and
           to
           be
           the
           Ruler
           of
           the
           World
           ,
           will
           acknowledge
           his
           Power
           to
           
             oblige
             conscience
          
           ,
           without
           being
           beholding
           to
           his
           own
           creature
           to
           enact
           his
           Laws
           ,
           that
           men
           might
           bee
           bound
           to
           obey
           them
           .
           Was
           the
           
             great
             God
          
           sain
           to
           bee
           
             be
             holding
          
           to
           the
           
             civil
             authority
          
           hee
           had
           over
           the
           
             Iewish
             Common
             wealth
          
           (
           their
           government
           being
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           to
           make
           his
           
             Laws
             obligatory
          
           to
           the
           consciences
           of
           the
           Iews
           ?
           What
           ,
           had
           not
           they
           their
           beings
           from
           God
           ?
           and
           can
           there
           be
           any
           greater
           ground
           of
           obligation
           to
           obedience
           ,
           than
           from
           thence
           ?
           Whence
           comes
           
             civil
             power
          
           to
           have
           any
           Right
           to
           oblige
           men
           more
           ,
           than
           
             God
             ,
             considered
          
           as
           Governour
           of
           the
           World
           ,
           can
           have
           ?
           Can
           there
           be
           indeed
           no
           other
           Laws
           according
           to
           the
           
             Leviathans
             Hypothesis
          
           ,
           but
           only
           the
           Law
           of
           nature
           and
           
             civil
             Laws
          
           ?
           But
           I
           pray
           whence
           comes
           the
           obligation
           to
           either
           of
           these
           ,
           that
           these
           are
           not
           as
           arbitrary
           ,
           as
           all
           other
           agreements
           are
           ?
           And
           is
           it
           not
           as
           strong
           a
           dictate
           of
           nature
           as
           any
           can
           bee
           (
           supposing
           that
           there
           is
           a
           God
           )
           that
           a
           creature
           which
           receives
           its
           being
           from
           another
           ,
           should
           be
           bound
           to
           
             obey
             him
          
           ,
           not
           only
           in
           the
           resultancies
           of
           his
           own
           nature
           ,
           but
           with
           
           the
           
             arbitrary
             constitutions
          
           of
           his
           will
           :
           Was
           Adam
           bound
           to
           obey
           God
           or
           no
           ,
           as
           to
           that
           
             positive
             precept
          
           of
           
             eating
             the
             forbidden
             fruit
          
           ,
           if
           no
           
             civil
             Sanction
          
           had
           been
           added
           to
           that
           Law
           ?
           The
           truth
           is
           ,
           such
           Hypotheses
           as
           these
           are
           ,
           when
           they
           are
           followed
           
             close
             home
          
           ,
           will
           be
           sound
           to
           Kennel
           in
           that
           
             black
             Den
          
           ,
           from
           whence
           they
           are
           loath
           to
           be
           thought
           to
           have
           proceeded
           .
           
        
         
           And
           now
           ,
           supposing
           that
           every
           
             full
             Declaration
          
           of
           the
           will
           of
           Christ
           ,
           as
           to
           any
           
             positive
             Institution
          
           ,
           hath
           the
           force
           and
           power
           of
           a
           Law
           upon
           the
           consciences
           of
           all
           ,
           to
           whom
           it
           is
           
             sufficiently
             proposed
          
           :
           I
           proceed
           to
           make
           appear
           ,
           that
           such
           a
           
             divine
             positive
             Laew
          
           there
           is
           ,
           for
           the
           existence
           of
           a
           Church
           ,
           as
           a
           
             visible
             body
             and
             society
          
           in
           the
           World
           ;
           by
           which
           I
           am
           far
           from
           meaning
           such
           a
           
             conspicuous
             society
          
           ,
           that
           must
           continue
           in
           a
           
             perpetual
             visibility
          
           in
           the
           same
           place
           ;
           I
           find
           not
           the
           least
           intimation
           of
           any
           such
           thing
           in
           Scripture
           ;
           but
           that
           there
           shall
           alwayes
           
             bee
             somewhere
          
           or
           other
           ,
           in
           the
           world
           ,
           a
           
             society
             owning
          
           and
           
             professing
             Christianity
          
           ,
           may
           bee
           easily
           deduced
           from
           thence
           ;
           and
           especially
           on
           this
           account
           ,
           that
           our
           Saviour
           hath
           required
           this
           ,
           as
           one
           of
           the
           conditions
           in
           order
           to
           
             eternal
             felicity
          
           ,
           that
           all
           those
           who
           believe
           in
           their
           hearts
           ,
           that
           Iesus
           is
           the
           Christ
           ,
           must
           likewise
           
             confess
             him
             with
             their
             mouths
             to
             the
             world
             :
          
           and
           therefore
           ,
           as
           long
           at
           there
           are
           men
           to
           believe
           in
           Christ
           ,
           there
           must
           be
           men
           that
           will
           not
           be
           ashamed
           to
           associate
           ,
           on
           the
           account
           of
           the
           Doctrine
           he
           hath
           promulged
           to
           the
           world
           .
           That
           one
           Phrase
           in
           the
           
             New
             Testament
          
           ,
           so
           frequently
           used
           by
           our
           
             blessed
             Saviour
          
           ,
           of
           
             the
             Kingdome
             of
             Heaven
          
           (
           importing
           a
           Gospel-state
           )
           doth
           evidently
           declare
           a
           society
           ,
           which
           was
           constituted
           by
           him
           ,
           on
           the
           principles
           of
           the
           
             Gospel
             Covenant
          
           .
           Wherefore
           should
           our
           Saviour
           call
           Disciples
           ,
           and
           make
           Apostles
           ,
           and
           send
           them
           abroad
           with
           full
           commission
           to
           gather
           and
           
             initiate
             Disciples
          
           by
           Baptism
           ;
           did
           he
           not
           intend
           a
           
             visible
             society
          
           for
           his
           Church
           ?
           Had
           it
           not
           been
           enough
           for
           men
           to
           have
           
             cordially
             believed
          
           the
           truth
           of
           the
           Gospel
           ,
           but
           they
           must
           bee
           entred
           in
           a
           
             solemn
             visible
             way
          
           ,
           and
           joyn
           in
           participation
           of
           
             visible
             Symbols
             of
             bread
             and
             wine
             ,
          
           but
           that
           our
           Saviour
           required
           
             external
             profession
          
           and
           society
           in
           the
           Gospel
           as
           a
           necessary
           duty
           ,
           in
           order
           to
           obtaining
           the
           priviledges
           conveyed
           by
           his
           
             Magna
             Charta
          
           in
           the
           
             Gospel
             .
             I
             would
             fain
             know
             by
             what
             argument
             wee
             can
             prove
             ,
             that
             any
             humane
             Legislator
             ,
             did
             ever
             intend
             a
             Common
          
           
           
             wealth
             to
             be
             governed
             according
             to
             his
             mode
             ,
          
           by
           which
           we
           cannot
           prove
           that
           
             Christ
             by
             a
             positive
             Law
             ,
             did
             command
             such
             a
             society
             ,
             as
             should
             be
             governed
             in
             a
             visible
             manner
             ,
             as
             other
             societies
             are
             ?
          
           Did
           he
           not
           appoint
           officers
           himself
           in
           the
           Church
           ,
           and
           that
           of
           many
           ranks
           and
           degrees
           ?
           Did
           he
           not
           invest
           those
           Officers
           with
           authority
           to
           rule
           his
           Church
           ?
           Is
           it
           not
           laid
           as
           a
           charge
           on
           them
           ,
           
             to
             take
             heed
             to
             that
             flock
             ,
             over
             which
             God
             had
             made
             them
             Over-seers
             ?
          
           Are
           there
           not
           Rules
           laid
           down
           for
           the
           peculiar
           exercise
           of
           their
           Government
           over
           the
           Church
           in
           all
           the
           parts
           of
           it
           ?
           Were
           not
           these
           Officers
           admitted
           into
           the●●
           function
           by
           a
           most
           
             solemn
             visible
          
           Rite
           of
           Imposition
           of
           Hands
           ?
           And
           are
           all
           these
           solemn
           transactions
           a
           meer
           piece
           of
           
             sacred
             Pageantry
          
           ?
           And
           they
           will
           appear
           to
           bee
           
             little
             more
          
           ,
           if
           the
           Society
           of
           the
           Church
           bee
           a
           
             meer
             arbitrary
          
           thing
           ,
           depending
           only
           upon
           consent
           and
           confederation
           ,
           and
           not
           subsisting
           by
           vertue
           of
           any
           Charter
           from
           Christ
           ,
           or
           some
           
             positive
             Law
          
           ,
           requiring
           all
           Christians
           to
           joyn
           in
           
             Church
             society
          
           together
           .
        
         
           But
           if
           now
           from
           hence
           it
           appears
           (
           as
           certainly
           it
           cannot
           
           but
           appear
           )
           that
           this
           Society
           of
           the
           Church
           doth
           subsist
           by
           vertue
           of
           a
           
             Divine
             positive
             Law
          
           ,
           then
           it
           must
           of
           necessity
           be
           distinct
           from
           a
           
             civil
             Society
          
           ,
           and
           that
           on
           these
           
             accounts
             :
             First
          
           ,
           because
           there
           is
           an
           
             antecedent
             obligation
          
           on
           conscience
           to
           associate
           on
           the
           account
           of
           Christianity
           ,
           whether
           
             Humane
             Laws
             prohibit
          
           or
           command
           it
           .
           From
           whence
           ,
           of
           necessity
           it
           follows
           ,
           that
           the
           constitution
           of
           the
           Church
           is
           really
           different
           from
           that
           of
           the
           Commonwealth
           ;
           because
           whether
           the
           
             Common
             wealth
          
           be
           for
           ,
           or
           against
           this
           Society
           ,
           all
           that
           own
           it
           are
           bound
           to
           profess
           it
           openly
           ,
           and
           declare
           themselves
           members
           of
           it
           .
           Whereas
           ,
           were
           the
           Church
           and
           
             Commonwealth
             really
          
           and
           formally
           the
           same
           ,
           all
           obligation
           to
           
             Church
             society
          
           would
           arise
           meerly
           from
           the
           
             Legislative
             Power
          
           of
           the
           
             Common
             wealth
          
           .
           But
           now
           there
           being
           a
           
             Divine
             Law
             ,
             binding
          
           in
           conscience
           ,
           whose
           obligation
           cannot
           bee
           superseded
           by
           any
           
             Humane
             Law
          
           ,
           it
           is
           plain
           and
           evident
           ,
           where
           are
           such
           vastly
           
             different
             obligations
          
           ,
           there
           are
           different
           Powers
           ;
           and
           in
           this
           sense
           I
           know
           no
           incongruity
           ,
           in
           admitting
           
             imperium
             in
             imperio
          
           ,
           if
           by
           it
           wee
           understand
           no
           
             external
             coactive
             power
          
           ,
           but
           an
           
             internal
             power
             laying
             obligation
             on
             conscience
             ,
             distinct
          
           from
           the
           power
           lodged
           in
           a
           Commonwealth
           considered
           as
           such
           .
           An
           outward
           
           
             coactive
             power
          
           was
           alwayes
           disowned
           by
           Christ
           ,
           but
           certainly
           not
           an
           
             internal
             Power
          
           over
           conscience
           to
           oblige
           all
           his
           Disciples
           to
           what
           Duties
           hee
           thought
           fit
           .
        
         
           Secondly
           .
           I
           argue
           from
           those
           Officers
           ,
           whose
           rights
           to
           govern
           this
           Society
           are
           founded
           on
           that
           Charter
           ,
           whereby
           the
           Society
           it self
           subsists
           .
           Now
           I
           would
           willingly
           know
           why
           ,
           when
           
             our
             Saviour
          
           disowned
           all
           
             outward
             power
          
           in
           the
           World
           ,
           yet
           hee
           should
           constitute
           a
           Society
           ,
           and
           
             appoint
             Officers
          
           in
           it
           ,
           did
           hee
           not
           intend
           a
           peculiar
           
             distinct
             Society
          
           from
           the
           other
           Societies
           of
           the
           world
           .
           And
           therefore
           the
           argument
           frequently
           used
           against
           Church-power
           ,
           because
           it
           hath
           no
           
             outward
             force
          
           with
           it
           by
           the
           constitution
           of
           Christ
           ,
           is
           a
           strong
           argument
           to
           me
           of
           the
           peculiarity
           of
           a
           
             Christian
             society
          
           from
           a
           Commonwealth
           ;
           because
           Christ
           so
           instituted
           it
           ,
           as
           not
           to
           have
           it
           ruled
           at
           first
           by
           any
           
             outward
             force
          
           or
           power
           .
           When
           Christ
           saith
           ,
           his
           
             Kingdome
             was
             not
             of
             this
             world
          
           ;
           he
           implies
           ,
           that
           he
           had
           a
           Society
           that
           was
           governed
           by
           his
           Laws
           in
           the
           world
           ,
           yet
           distinct
           from
           all
           
             mundane
             Societies
          
           :
           had
           not
           
             our
             Saviour
          
           intended
           his
           Church
           to
           have
           been
           a
           
             peculiar
             Society
          
           distinct
           from
           a
           Commonwealth
           ,
           it
           is
           hard
           to
           conceive
           why
           
             our
             Saviour
          
           should
           interdict
           the
           Apostles
           the
           use
           of
           a
           
             civil
             coactive
             power
          
           :
           Or
           why
           instead
           of
           
             sending
             abroad
             Apostles
          
           to
           preach
           the
           Gospel
           ,
           hee
           did
           not
           employ
           the
           Governours
           of
           Commonwealths
           to
           have
           inforced
           Christianity
           by
           Laws
           and
           
             temporal
             edicts
          
           ,
           and
           the
           
             several
             Magistrates
          
           to
           have
           impowred
           several
           persons
           under
           them
           to
           preach
           the
           Gospel
           in
           their
           several
           Territories
           ?
           And
           can
           any
           thing
           bee
           more
           plain
           ,
           by
           our
           Saviours
           taking
           a
           contrary
           course
           ,
           than
           that
           hee
           intended
           a
           
             Church
             society
          
           to
           bee
           distinct
           from
           civil
           ,
           and
           the
           power
           belonging
           to
           it
           (
           as
           well
           as
           the
           Officers
           )
           to
           bee
           of
           a
           different
           nature
           from
           that
           which
           is
           settled
           in
           a
           Commonwealth
           .
           I
           here
           suppose
           ,
           that
           Christ
           hath
           by
           a
           
             positive
             Law
          
           established
           the
           Government
           of
           his
           Church
           upon
           Officers
           of
           his
           own
           appointment
           ;
           
           which
           I
           have
           largely
           prove
           ●●sewhere
           ,
           and
           therefore
           suppose
           it
           now
           .
           Thirdly
           ,
           I
           argu●●●om
           the
           peculiar
           rights
           belonging
           to
           these
           Societies
           :
           For
           if
           every
           one
           born
           in
           the
           Commonwealth
           ,
           have
           not
           thereby
           a
           right
           to
           the
           priviledges
           of
           the
           Church
           ;
           nor
           every
           one
           by
           being
           of
           the
           Church
           ,
           any
           right
           to
           the
           benefits
           of
           the
           Commonwealth
           ,
           it
           must
           necessarily
           follow
           ,
           that
           these
           are
           distinct
           from
           one
           another
           .
           If
           any
           one
           by
           
           being
           of
           the
           Common-wealth
           ,
           hath
           right
           to
           Church-priviledges
           ,
           then
           
             every
             one
             born
             in
             a
             Common-wealth
             may
             challenge
             a
             right
             to
             the
             Lords
             Supper
          
           without
           Baptism
           ,
           or
           open
           
             professing
             Christianity
          
           ,
           which
           I
           cannot
           think
           any
           will
           be
           very
           ready
           to
           grant
           .
           Now
           there
           being
           by
           
             Divine
             appointment
          
           the
           several
           rights
           of
           Baptism
           and
           the
           
             Lords
             Supper
          
           ,
           as
           peculiar
           badges
           of
           the
           Church
           as
           a
           
             visible
             Society
          
           ,
           it
           is
           evident
           ,
           Christ
           did
           intend
           it
           a
           
             Society
             distinct
          
           from
           the
           
             Common
             wealth
          
           .
        
         
           Fourthly
           ,
           I
           argue
           from
           the
           different
           ends
           of
           these
           societies
           .
           A
           Common-wealth
           is
           constituted
           for
           
             civil
             ends
          
           ,
           and
           the
           Church
           for
           spiritual
           :
           for
           ends
           are
           to
           be
           judged
           by
           the
           
             primary
             constitution
          
           ,
           but
           now
           it
           is
           plain
           ,
           the
           end
           of
           civil
           society
           is
           for
           preservation
           of
           mens
           rights
           as
           men
           (
           therefore
           Magistracy
           is
           called
           by
           St.
           Peter
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           :
           but
           this
           
             Christian
             society
          
           doth
           not
           
             respect
             men
          
           under
           the
           connotation
           of
           men
           but
           as
           Christians
           .
           The
           answer
           given
           to
           this
           is
           very
           short
           and
           insufficient
           ,
           when
           it
           is
           said
           ,
           that
           every
           man
           in
           a
           Commonwealth
           ,
           is
           to
           act
           upon
           spiritual
           accounts
           and
           ends
           :
           For
           there
           is
           a
           great
           deal
           of
           difference
           between
           Christianities
           having
           an
           influence
           upon
           mens
           actings
           in
           a
           Commonwealth
           ,
           and
           making
           a
           society
           the
           same
           with
           a
           Commonwealth
           .
           To
           argue
           therefore
           from
           one
           to
           another
           ,
           is
           a
           shortness
           of
           discourse
           I
           cannot
           but
           wonder
           at
           :
           unless
           it
           could
           be
           proved
           ,
           that
           Christianity
           aymed
           at
           nothing
           else
           but
           
             regulating
             men
          
           in
           the
           affairs
           of
           
             a
             Commonwealth
          
           ,
           which
           is
           a
           task
           I
           suppose
           will
           not
           be
           undertaken
           .
        
         
           Lastly
           ,
           I
           argue
           from
           the
           
             peculiar
             offences
          
           against
           this
           society
           ,
           which
           are
           ,
           or
           
             ●ay
             bee
             distinct
          
           from
           those
           against
           a
           
             Commonwealth
             .
             I
             deny
             not
             ,
             but
             most
             times
             they
             are
             the
             same
          
           ;
           but
           frequently
           they
           differ
           ,
           and
           when
           they
           are
           the
           same
           ,
           yet
           the
           consideration
           of
           them
           is
           different
           in
           the
           Church
           and
           
             Common
             wealth
          
           ,
           for
           which
           I
           shall
           suppose
           the
           
             six
             arguments
          
           produced
           in
           the
           last
           chapter
           of
           the
           first
           part
           to
           stand
           good
           ,
           which
           
           will
           strongly
           hold
           to
           ex●●●●unication
           in
           the
           
             Christian
             Church
          
           ,
           though
           there
           produce
           〈…〉
           ly
           for
           the
           Iewish
           .
           I
           would
           fain
           know
           what
           is
           to
           bee
           done
           in
           many
           offences
           ,
           known
           to
           bee
           against
           the
           Laws
           of
           Christ
           ,
           and
           which
           tend
           to
           the
           dishonour
           of
           the
           
             Christian
             society
          
           ,
           which
           the
           civil
           and
           
             Municipal
             Laws
          
           ,
           either
           do
           not
           ,
           or
           may
           not
           take
           cognizance
           of
           ?
           Thus
           much
           may
           serve
           ,
           as
           I
           think
           to
           make
           evident
           ,
           that
           the
           Church
           in
           its
           own
           
           nature
           ,
           is
           a
           
             peculiar
             society
             distinct
          
           from
           a
           Commonwealth
           ,
           which
           was
           the
           first
           proposition
           to
           bee
           proved
           .
           
        
         
           The
           second
           is
           ,
           
             That
             the
             power
             of
             the
             Church
             over
             it's
             members
             in
             case
             of
             offences
             ,
             doth
             not
             arise
             meerly
             from
             confederation
             and
             consent
             ,
             though
             it
             doth
             suppose
             it
             .
          
           This
           
             Church
             power
          
           may
           be
           considered
           
             two
             wayes
          
           .
           Either
           ,
           first
           ,
           as
           it
           implyes
           the
           
             right
             in
             some
             of
             inflicting
             censures
             .
          
           Or
           secondly
           ,
           as
           it
           implyes
           in
           
             others
             ,
             the
             duty
             of
             submitting
             to
             censures
             inflicted
          
           ;
           now
           as
           to
           both
           these
           ,
           I
           shall
           prove
           that
           their
           original
           is
           higher
           than
           meer
           confederation
           .
        
         
           
             1.
             
             As
             to
             the
             right
             of
             inflicting
             censures
          
           on
           these
           accounts
           .
           First
           ,
           What
           ever
           society
           doth
           subsist
           by
           vertue
           of
           a
           
             divine
             constitution
          
           ,
           doth
           by
           vertue
           thereof
           derive
           all
           power
           for
           it's
           preservation
           ,
           in
           
             peace
             ,
             unity
          
           ,
           and
           purity
           ;
           but
           it
           is
           plain
           ,
           that
           a
           
             power
             of
             censuring
             offenders
          
           ,
           is
           necessary
           for
           the
           
             Churches
             preservation
             in
             peace
          
           and
           purity
           ;
           and
           it
           is
           already
           proved
           ,
           that
           the
           Church
           hath
           its
           Charter
           from
           Christ
           ,
           and
           therefore
           from
           him
           it
           hath
           a
           power
           to
           inflict
           punishments
           on
           Offenders
           ,
           suitable
           to
           the
           Nature
           of
           the
           Society
           they
           are
           of
           .
           I
           am
           very
           prone
           to
           think
           that
           the
           ground
           of
           all
           the
           mistakes
           on
           this
           subject
           have
           risen
           from
           hence
           ,
           that
           some
           ,
           imprudently
           enough
           ,
           have
           fixt
           the
           original
           of
           this
           Power
           on
           some
           
             ambiguous
             places
          
           of
           Scripture
           ,
           which
           may
           ,
           and
           it
           may
           bee
           ,
           ought
           to
           bee
           taken
           in
           a
           different
           sense
           ;
           and
           their
           adversaries
           ,
           finding
           those
           places
           weak
           and
           insufficient
           proofs
           of
           such
           a
           power
           ,
           have
           from
           thence
           rejected
           any
           such
           kind
           of
           power
           at
           all
           ;
           But
           certainly
           ,
           if
           wee
           should
           reject
           every
           truth
           that
           is
           
             weakly
             proved
          
           by
           some
           who
           have
           undertaken
           it
           ,
           I
           know
           no
           opinion
           would
           bid
           so
           sai●
           for
           acceptance
           as
           Scepticism
           ,
           and
           that
           in
           reference
           to
           many
           weighty
           and
           important
           truth●
           ;
           for
           how
           weakly
           have
           some
           proved
           the
           existence
           of
           a
           Deity
           ,
           the
           immortality
           of
           the
           soul
           ,
           and
           the
           truth
           of
           the
           Scriptures
           ,
           by
           such
           arguments
           ,
           that
           if
           it
           were
           enough
           to
           overthro●●
           an
           opinion
           to
           bee
           able
           to
           answer
           some
           Arguments
           brought
           for
           it
           ,
           Atheisme
           it self
           would
           become
           plausible
           .
           It
           can
           be
           then
           no
           evidence
           ,
           that
           a
           thing
           is
           not
           true
           ,
           because
           some
           Arguments
           will
           not
           prove
           it
           ;
           and
           truly
           ,
           as
           to
           the
           matter
           in
           hand
           ,
           I
           am
           fully
           of
           the
           opinion
           of
           the
           excellent
           
           
             H.
             Grotius
          
           ,
           speaking
           of
           Excommunication
           in
           the
           
             Christian
             Church
             :
             Neque
             ad●am
             r●m
             peculiare
             praeceptum
             desideratur
             ,
          
           
           
             eum
             Ecclestae
             coetu
             ,
             à
             Christo
             semel
             constituto
             ,
             omnia
             illa
             imperata
             censeri
             debent
             ,
             sine
             quibus
             ejus
             coeiûs
             ,
             puritas
             retineri
             non
             potest
             .
          
           And
           therefore
           men
           spend
           needless
           pains
           to
           prove
           an
           institution
           of
           this
           power
           by
           some
           positive
           precept
           ,
           when
           Christs
           founding
           his
           Church
           as
           a
           
             peculiar
             Society
          
           ,
           is
           sufficient
           proof
           hee
           hath
           endowed
           it
           with
           this
           fundamental
           Right
           ,
           without
           which
           the
           Society
           ,
           were
           
             arena
             sino
             calce
          
           ,
           a
           company
           of
           persons
           without
           any
           
             common
             tye
          
           of
           union
           among
           them
           ;
           for
           if
           there
           bee
           any
           such
           union
           ,
           it
           must
           depend
           on
           
             some
             conditions
          
           ,
           to
           bee
           performed
           by
           the
           members
           of
           that
           Society
           ,
           which
           how
           could
           they
           require
           from
           them
           ,
           if
           they
           have
           not
           power
           to
           exclude
           them
           upon
           
             non
             performance
          
           ?
        
         
           2.
           
           I
           prove
           the
           divine
           original
           of
           this
           power
           from
           the
           
             special
             appointment
          
           and
           designation
           of
           
             particular
             Officers
          
           by
           
             Iesus
             Christ
          
           ,
           for
           the
           ruling
           of
           this
           Society
           .
           Now
           I
           say
           ,
           that
           Law
           which
           provides
           there
           shall
           bee
           Officers
           to
           Govern
           ,
           doth
           give
           them
           power
           to
           govern
           ,
           suitably
           to
           the
           Nature
           of
           their
           society
           :
           Either
           then
           you
           must
           deny
           ,
           that
           Christ
           hath
           by
           an
           
             unalterable
             Institution
          
           appointed
           a
           
             Gospel
             Ministry
          
           ,
           or
           that
           this
           Ministry
           hath
           no
           Power
           in
           the
           Church
           ,
           or
           that
           their
           Power
           extends
           not
           to
           excommunication
           .
           The
           first
           I
           have
           already
           proved
           ,
           the
           second
           follows
           from
           their
           appointment
           :
           for
           by
           all
           the
           titles
           given
           to
           
             Church
             Officers
          
           in
           Scripture
           ,
           it
           appears
           they
           had
           a
           Power
           over
           the
           Church
           ,
           (
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           )
           All
           which
           as
           you
           well
           know
           ,
           do
           import
           a
           right
           to
           Govern
           the
           Society
           over
           which
           they
           are
           set
           .
           And
           that
           this
           power
           should
           not
           extend
           to
           a
           power
           to
           
             exclude
             convict
             Offenders
          
           ,
           seems
           very
           strange
           ,
           when
           no
           other
           punishment
           can
           be
           more
           suitable
           to
           the
           nature
           of
           the
           Society
           than
           this
           is
           ;
           which
           is
           a
           debarring
           him
           from
           the
           priviledges
           of
           that
           Society
           ,
           which
           the
           offender
           hath
           so
           much
           dishonoured
           .
           Can
           there
           be
           any
           punishment
           less
           imagined
           towards
           
             contumacious
             offenders
          
           then
           this
           is
           ,
           or
           that
           carries
           in
           it
           less
           of
           outward
           and
           
             coactive
             force
          
           ,
           it
           implying
           nothing
           but
           what
           the
           offender
           himself
           freely
           yielded
           to
           at
           his
           entrance
           into
           this
           Society
           .
        
         
           All
           that
           I
           can
           find
           replyed
           by
           any
           of
           the
           Adversaryes
           of
           the
           
           opinion
           I
           here
           assert
           ,
           to
           the
           argument
           drawn
           from
           the
           Institution
           and
           Titles
           of
           the
           Officers
           of
           the
           Church
           ,
           is
           ,
           that
           all
           those
           titles
           which
           are
           given
           to
           the
           Ministers
           of
           the
           Gospel
           in
           the
           
           
             New
             Testament
          
           ,
           that
           do
           import
           Rule
           and
           Government
           ,
           are
           all
           to
           be
           taken
           in
           a
           
             Spiritual
             sense
          
           ,
           as
           they
           are
           
             Christs
             Ministers
          
           and
           Ambassadors
           to
           preach
           his
           Word
           and
           
             declare
             his
             Will
          
           to
           his
           Church
           .
           So
           that
           all
           power
           such
           persons
           conceive
           to
           lye
           in
           those
           Titles
           ,
           is
           only
           Doctrinal
           and
           declarative
           ;
           but
           how
           true
           that
           is
           ,
           let
           any
           one
           judge
           that
           considers
           these
           things
           .
        
         
           1.
           
           That
           there
           was
           certainly
           a
           power
           of
           Discipline
           then
           in
           the
           
             Churches
             constituted
          
           by
           the
           Apostles
           ,
           which
           is
           most
           evident
           not
           onely
           from
           the
           passages
           relating
           to
           Offenders
           in
           Saint
           
             Pauls
             Epistles
          
           ,
           especially
           to
           the
           Corinthians
           and
           Thessalonians
           ,
           but
           from
           the
           continued
           Practice
           of
           succeeding
           Ages
           manifested
           by
           
             Tertullian
             ,
             Cyprian
          
           ,
           and
           many
           others
           .
           There
           being
           then
           a
           power
           of
           Discipline
           in
           
             Apostolical
             Churches
          
           ,
           there
           was
           a
           necessity
           it
           should
           be
           administred
           by
           some
           Persons
           who
           had
           the
           care
           of
           those
           Churches
           ;
           and
           who
           were
           they
           but
           the
           severall
           Pastors
           of
           them
           ?
           It
           being
           then
           evident
           that
           there
           was
           such
           a
           Power
           ,
           doth
           it
           not
           stand
           to
           common
           sense
           it
           should
           be
           implyed
           in
           such
           Titles
           ,
           which
           in
           their
           Naturall
           Importance
           do
           signifie
           a
           Right
           to
           Govern
           ,
           as
           the
           names
           of
           Pastors
           and
           Rulers
           do
           ?
        
         
           2.
           
           There
           is
           a
           diversity
           in
           Scripture
           made
           between
           Pastors
           and
           
             Teachers
             ,
             Ephes.
          
           4.
           11.
           
           Though
           this
           may
           not
           (
           as
           it
           doth
           not
           )
           imply
           a
           necessity
           of
           
             two
             distinct
             Offices
          
           in
           the
           Church
           ,
           yet
           it
           doth
           a
           
             different
             respect
          
           and
           connotation
           in
           the
           same
           person
           ,
           and
           so
           imports
           that
           Ruling
           carries
           in
           it
           somewhat
           more
           then
           meer
           Teaching
           ,
           and
           so
           the
           power
           implyed
           in
           Pastors
           to
           be
           more
           then
           meerly
           Doctrinal
           ,
           which
           is
           all
           I
           contend
           for
           ,
           viz.
           A
           right
           to
           govern
           the
           flock
           committed
           to
           their
           charge
           .
        
         
           3.
           
           What
           possible
           difference
           can
           be
           assigned
           between
           the
           
             Elders
             that
             Rule
             well
             ,
             and
             those
             which
             labour
             in
             the
             Word
             and
             Doctrine
             ,
          
           (
           1
           Timothy
           5.
           17.
           
           )
           if
           all
           their
           Ruling
           were
           meerly
           
             labouring
             in
             the
             Word
             and
             Doctrine
             ?
          
           and
           all
           their
           Governing
           nothing
           but
           Teaching
           ?
           I
           intend
           not
           to
           prove
           an
           Office
           of
           Rulers
           distinct
           from
           Teachers
           from
           hence
           (
           which
           I
           know
           neither
           this
           place
           ,
           nor
           any
           other
           will
           do
           )
           but
           that
           the
           
             formal
             conception
          
           of
           Ruling
           ,
           is
           different
           from
           that
           of
           Teaching
           .
        
         
           4.
           
           I
           argue
           from
           the
           Analogy
           between
           the
           Primitive
           
           Churches
           and
           the
           Synagogues
           ,
           that
           ,
           as
           ,
           many
           of
           the
           names
           were
           taken
           from
           thence
           where
           they
           carried
           a
           power
           of
           Discipline
           with
           them
           ,
           so
           they
           must
           do
           in
           some
           proportion
           in
           the
           Church
           ;
           or
           it
           were
           not
           easie
           understanding
           them
           .
           It
           is
           most
           certain
           the
           Presbyters
           of
           the
           Synagogue
           had
           a
           power
           of
           Ruling
           ,
           and
           can
           you
           conceive
           the
           Bishops
           and
           Presbyters
           of
           the
           Church
           had
           none
           ,
           when
           the
           Societies
           were
           much
           of
           the
           same
           Constitution
           ,
           and
           the
           Government
           of
           the
           one
           was
           transscribed
           from
           the
           other
           ,
           as
           hath
           been
           already
           largely
           proved
           ?
        
         
           5.
           
           The
           acts
           attributed
           to
           Pastor
           in
           Scripture
           ,
           imply
           a
           power
           of
           Governing
           ,
           distinct
           from
           meer
           Teaching
           ;
           such
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           used
           for
           a
           
             right
             to
             Govern
             ▪
          
           Matth.
           2.
           6.
           
           Revel
           .
           12.
           5.
           
           —
           19.
           15.
           which
           word
           is
           attributed
           to
           
             Pastors
             of
             Churches
          
           in
           reference
           to
           their
           flocks
           ,
           Acts
           20.
           28.
           1
           
           Pet.
           5.
           2.
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           applyed
           to
           Ministers
           ,
           when
           they
           are
           so
           frequently
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           notes
           
             praesidentiam
             cum
             potestate
          
           ;
           for
           Hesychius
           renders
           it
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           at
           Athens
           had
           certainly
           a
           power
           of
           Government
           in
           them
           .
        
         
           6.
           
           The
           very
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           attributed
           to
           those
           who
           have
           
             over-sight
             of
             Churches
          
           ,
           1
           Cor.
           12.
           8.
           by
           which
           it
           is
           certainly
           evident
           ,
           that
           a
           power
           more
           than
           Doctrinal
           is
           understood
           ,
           as
           that
           it
           could
           not
           then
           be
           
             understood
             of
          
           a
           
             power
             meerly
             civil
          
           .
           And
           this
           I
           suppose
           may
           suffice
           to
           vindicate
           this
           Argument
           from
           the
           
             Titles
             of
             Church
             Officers
          
           ,
           in
           the
           
             New
             Testament
          
           ,
           that
           they
           are
           not
           
             insignificant
             things
          
           ,
           but
           the
           persons
           who
           enjoyed
           them
           had
           a
           
             right
             to
             govern
          
           the
           Society
           over
           which
           the
           
             Holy
             Ghost
          
           hath
           made
           them
           Over-seers
           .
        
         
           3.
           
           I
           argue
           that
           Church-Power
           ariseth
           not
           meerly
           from
           consent
           ,
           
           because
           the
           Church
           may
           exercise
           her
           Power
           on
           such
           ,
           who
           have
           not
           
             actually
             confederated
          
           with
           her
           ;
           which
           is
           in
           admitting
           members
           into
           the
           Church
           :
           For
           if
           the
           Church-Officers
           have
           power
           to
           judge
           whether
           persons
           are
           fit
           to
           be
           admitted
           ,
           they
           have
           power
           to
           exclude
           from
           admission
           such
           whom
           they
           judge
           unfit
           ,
           and
           so
           their
           power
           is
           exercised
           on
           those
           who
           are
           not
           confederated
           .
           To
           this
           it
           may
           be
           answered
           ,
           
             That
             the
             consent
             to
             be
             judged
             ,
             gives
             the
             Church
             power
             over
             the
             person
             suing
             for
             admission
             .
          
           I
           grant
           it
           doth
           ,
           as
           to
           that
           particular
           person
           ;
           but
           the
           Right
           in
           generall
           of
           
             judging
             concerning
             Admission
          
           ,
           doth
           
           argue
           an
           antecedent
           power
           to
           an
           
             actual
             confederation
          
           .
           For
           I
           will
           suppose
           that
           Christ
           should
           now
           appoint
           some
           Officers
           to
           found
           a
           Church
           ,
           and
           gather
           a
           Society
           of
           Christians
           together
           ,
           where
           there
           hath
           been
           none
           before
           :
           I
           now
           ask
           Whether
           these
           
             Officers
             have
             power
             to
             admit
             any
             into
             the
             Church
             or
             no
             ?
             This
             I
             suppose
             cannot
             be
             denied
             ,
             for
             to
             what
             end
             else
             were
             they
             appointed
             ?
             If
             it
             be
             granted
             they
             have
             power
             to
             admit
             persons
             ,
             and
             thereby
             make
             a
             Church
             ,
             then
             they
             had
             power
             antecedently
             to
             any
             confederation
             ;
             for
             the
             Confederation
             was
             subsequent
             to
             their
             Admission
             :
             and
             therefore
             they
             who
             had
             power
             to
             admit
             ,
             could
             not
             derive
             their
             power
             from
             confederation
             .
             This
             Argument
             ,
             to
             me
             ,
             puts
             the
             case
             out
             of
             dispute
             ,
             that
             all
             Church-power
             cannot
             arise
             from
             meer
             confederation
             .
          
        
         
           And
           that
           which
           further
           evidenceth
           that
           the
           Power
           of
           the
           Church
           doth
           not
           arise
           from
           meer
           consent
           ,
           is
           that
           Deed
           of
           Gift
           whereby
           our
           
             Blessed
             Saviour
          
           did
           confer
           the
           Power
           of
           the
           Keyes
           on
           the
           
             Apostle
             Peter
          
           ,
           as
           the
           representative
           in
           that
           action
           of
           the
           whole
           Colledge
           of
           the
           Apostles
           and
           Governours
           of
           the
           Church
           ,
           of
           which
           power
           all
           the
           Apostles
           were
           actually
           infeoffed
           ,
           John
           20.
           23.
           
           By
           which
           Power
           of
           the
           Keyes
           is
           certainly
           meant
           some
           Administration
           in
           the
           Church
           ,
           which
           doth
           respect
           it
           as
           a
           visible
           Society
           ,
           in
           which
           Sense
           the
           Church
           ,
           is
           so
           frequently
           called
           ,
           as
           in
           that
           place
           ,
           
             the
             Kingdome
             of
             Heaven
          
           ;
           
           and
           in
           all
           probability
           the
           Administration
           intended
           here
           by
           the
           Power
           of
           the
           Keyes
           ,
           is
           that
           we
           are
           now
           discoursing
           of
           ,
           viz.
           the
           Power
           of
           Admission
           into
           the
           Church
           of
           Christ
           ,
           in
           order
           to
           the
           pardon
           of
           the
           sins
           of
           all
           
             penitent
             Believers
          
           ,
           and
           the
           
             shutting
             out
          
           of
           such
           who
           were
           manifestly
           unworthy
           of
           so
           holy
           a
           communion
           .
           So
           that
           the
           power
           of
           the
           Keyes
           do●h
           not
           primarily
           respect
           exclusion
           out
           of
           the
           Church
           ,
           and
           receiving
           into
           it
           again
           upon
           Absolution
           ,
           but
           it
           chiefly
           respects
           the
           power
           of
           Admission
           into
           the
           Church
           ,
           though
           by
           way
           of
           connotation
           and
           
             Analogy
             of
             Reason
          
           it
           will
           carry
           the
           other
           along
           with
           it
           .
           For
           if
           the
           Apostles
           as
           Governours
           of
           the
           Church
           were
           invested
           with
           a
           power
           of
           judging
           of
           mens
           fitness
           for
           Admission
           into
           the
           Church
           as
           members
           of
           it
           ,
           it
           stands
           to
           the
           
             highest
             Reason
          
           that
           they
           should
           have
           thereby
           likewise
           a
           power
           conveyed
           to
           them
           ,
           of
           excluding
           such
           as
           are
           unworthy
           after
           their
           Admission
           ,
           to
           maintain
           communion
           with
           the
           Church
           .
           So
           that
           this
           interpr●tation
           
           of
           the
           
             Power
             of
             the
             Keyes
          
           ,
           is
           far
           from
           
             invalidating
             the
             Power
             of
             the
             Church
             ,
          
           as
           to
           its
           
             censuring
             Offenders
          
           ;
           all
           that
           it
           pretends
           to
           ,
           is
           onely
           giving
           a
           more
           natural
           and
           genuine
           Sense
           of
           the
           
             Power
             of
             the
             Keyes
          
           ,
           which
           will
           appear
           so
           to
           be
           ,
           if
           we
           consider
           these
           things
           .
           1.
           
           That
           this
           Power
           was
           given
           to
           Saint
           
           Peter
           before
           any
           
             Christian
             Church
          
           ,
           was
           actually
           formed
           ,
           which
           (
           as
           I
           have
           elsewhere
           made
           manifest
           )
           was
           not
           done
           till
           after
           
             Christs
             Resurrection
          
           ;
           when
           Christ
           had
           given
           the
           Apos●les
           their
           commission
           
             to
             go
             to
             Preach
             and
             baptize
             ,
          
           &c.
           
           Matth.
           28.
           19.
           
           Is
           it
           not
           therefore
           farr
           more
           
             rational
             ,
             that
             the
             Power
             of
             the
             Keyes
          
           here
           given
           ,
           should
           respect
           the
           founding
           of
           a
           Church
           and
           admission
           into
           it
           ,
           than
           ejection
           out
           of
           it
           (
           before
           it
           was
           in
           being
           )
           and
           receiving
           into
           it
           again
           ?
           And
           this
           we
           find
           likewise
           remarkably
           fulfilled
           in
           the
           Person
           of
           the
           
             Apostle
             Peter
          
           ,
           who
           opened
           
             the
             door
             of
             admission
             into
             the
             Christian
             Church
             ▪
          
           both
           to
           Iewes
           and
           Gentiles
           .
           To
           the
           Iewes
           by
           his
           
             Sermon
             at
             Pentecost
          
           ,
           when
           
           about
           3000.
           
           Souls
           were
           brought
           into
           the
           
             Church
             of
             Christ.
          
           To
           the
           Gentiles
           ,
           as
           is
           most
           evident
           in
           the
           story
           of
           Corneliu●
           ,
           Acts
           10.
           28.
           who
           was
           
             the
             first-fruits
             of
             the
             Gentiles
          
           .
           So
           that
           if
           we
           should
           yield
           so
           far
           to
           the
           great
           Inhancers
           of
           Saint
           
             Petes●
             Power
          
           ,
           that
           something
           was
           intended
           peculiar
           to
           his
           person
           in
           the
           Keyes
           given
           him
           by
           our
           Saviour
           ,
           we
           hereby
           see
           how
           rationally
           it
           may
           be
           understood
           without
           the
           least
           advantage
           to
           the
           extravagant
           pretensions
           of
           Saint
           Peters
           pretended
           Successours
           .
           2.
           
           The
           
             pardon
             of
             sin
          
           in
           Scripture
           is
           most
           annexed
           to
           Baptism
           and
           
             Admission
             into
             the
             Church
          
           ,
           and
           thence
           
           it
           seems
           evident
           ,
           
             that
             the
             loosing
             of
             sin
          
           should
           be
           by
           admitting
           
           
             into
             the
             Church
          
           by
           Baptism
           ,
           in
           the
           same
           Sense
           by
           which
           Baptism
           is
           said
           
             to
             save
             us
          
           ,
           and
           it
           is
           called
           the
           
             washing
             of
             Regeneration
          
           ;
           respecting
           the
           Spiritual
           advantages
           which
           come
           by
           
             Admission
             into
             the
             Church
             of
             Christ
          
           ;
           and
           so
           they
           are
           said
           
           to
           have
           their
           
             sins
             bound
          
           upon
           them
           ,
           who
           continue
           refractory
           in
           their
           sins
           ,
           a●
           
             Simon
             Magus
          
           is
           said
           
             to
             be
             in
             the
             bond
             of
             iniquity
             .
          
           3.
           
           
             The
             Metaphor
             of
             the
             Keyes
          
           refers
           most
           to
           Admission
           into
           the
           House
           ,
           and
           excluding
           out
           of
           it
           ,
           rather
           than
           ejecting
           any
           out
           of
           it
           ,
           and
           re-admitting
           them
           .
           Thus
           when
           
           Eliakim
           is
           said
           to
           have
           
             the
             Keyes
             of
             the
             House
             of
          
           David
           ,
           it
           was
           in
           regard
           of
           his
           Power
           to
           open
           and
           shut
           upon
           whom
           he
           pleased
           .
           And
           thus
           Cyprian
           ,
           as
           our
           learned
           Mr.
           Thorndike
           observes
           ,
           
           understands
           the
           
             power
             of
             binding
             and
             loosing
          
           in
           this
           sense
           ,
           in
           his
           Epistle
           to
           Iubaianus
           ,
           where
           speaking
           of
           the
           
             Remission
             of
             sins
          
           in
           Baptism
           ,
           he
           brings
           these
           very
           words
           of
           our
           
             Saviour
             to
             Peter
          
           as
           the
           evidence
           of
           it
           ;
           
             That
             what
             he
             should
             loose
             on
             Earth
             ,
             should
             be
             loosed
             in
             Heaven
             :
          
           and
           concludes
           with
           this
           Sentence
           ,
           
             Unde
             intelligimus
             non
             nisi
             in
             Ecclesiâ
             praeposit
             is
             &
             in
             Evangeli●â
             lege
             ac
             Dominicâ
             ordinatione
             fundatis
             ,
             licere
             baptizare
             ,
             &
             remissam
             peccatorum
             dare
             ;
             for
             is
             autem
             nec
             ligari
             aliquid
             posse
             nec
             solvi
             ,
             ubi
             non
             sit
             qui
             ligare
             possit
             aut
             solvere
             .
          
           That
           which
           I
           now
           infer
           from
           this
           Discourse
           ,
           is
           ,
           that
           the
           power
           of
           the
           Church
           do●h
           not
           arise
           from
           meer
           consent
           and
           confederation
           ,
           both
           because
           this
           
             power
             doth
             respect
          
           those
           who
           have
           not
           actually
           consented
           to
           it
           ,
           and
           because
           it
           is
           settled
           upon
           the
           
             Governours
             of
             the
             Church
          
           by
           
             Divine
             Institution
          
           .
           Thus
           it
           appears
           that
           the
           
             right
             of
             inflicting
             censures
          
           doth
           not
           result
           meerly
           ●●●
           
             confoederatd
             Disciplind
          
           ,
           which
           was
           the
           thing
           to
           be
           proved
           .
        
         
           The
           l●ke
           evidence
           may
           be
           given
           ,
           for
           
             the
             duty
             of
             submitting
          
           
           
             to
             penalties
             or
             Church-censures
             in
             the
             members
             of
             the
             Church
             :
          
           which
           that
           it
           ariseth
           ,
           not
           from
           meer
           consent
           of
           parties
           ,
           will
           appear
           on
           these
           accounts
           .
        
         
           1.
           
           Every
           person
           who
           enters
           this
           Society
           is
           
             bound
             to
             consent
          
           ,
           before
           he
           doth
           it
           ,
           because
           of
           the
           Obligation
           lying
           upon
           Conscience
           to
           an
           open
           
             prof●ssion
             of
             Christianity
          
           ,
           presently
           upon
           conviction
           of
           the
           
             understanding
             of
             the
             truth
          
           and
           
             certainty
             of
             Christian
             Religion
          
           .
           For
           when
           once
           the
           mind
           of
           any
           rational
           man
           is
           so
           far
           wrought
           upon
           by
           the
           influence
           of
           the
           
             Divine
             Spirit
          
           ,
           as
           to
           discover
           the
           most
           
             rational
             and
             undoubted
             evidences
          
           ,
           which
           there
           are
           of
           the
           
             truth
             of
             Christianity
          
           ,
           he
           is
           presently
           
             obliged
             to
             profess
             Christ
             openly
          
           ,
           to
           
             worship
             him
             solemnly
          
           ,
           to
           assemble
           with
           others
           for
           instruction
           and
           participation
           of
           
             Gospel
             ▪
             Ordinances
          
           ;
           and
           thence
           it
           follows
           ,
           that
           there
           is
           an
           
             antecedent
             Obligation
          
           upon
           Conscience
           to
           associate
           with
           others
           ,
           and
           
             consequently
             to
             consent
          
           to
           be
           governed
           by
           the
           Rulers
           of
           the
           Society
           which
           he
           enters
           into
           .
           So
           that
           this
           
             submission
             to
             the
             power
             of
             Church
             Officers
          
           in
           the
           
             exercise
             of
             Discipline
          
           upon
           Offenders
           ,
           is
           implyed
           in
           the
           very
           conditions
           of
           Christianity
           ,
           and
           the
           
             solemn
             professing
          
           and
           undertaking
           of
           it
           .
           2.
           
           It
           were
           impossible
           any
           Society
           should
           be
           upheld
           ,
           if
           it
           be
           not
           
           laid
           by
           the
           founder
           of
           the
           Society
           as
           the
           necessary
           Duty
           of
           all
           members
           to
           undergo
           the
           penalties
           which
           shall
           be
           inflicted
           by
           those
           who
           have
           the
           care
           of
           governing
           that
           Society
           ,
           so
           they
           be
           not
           contrary
           to
           the
           
             Laws
             ,
             Nature
          
           and
           Constitution
           of
           it
           .
           Else
           there
           would
           be
           no
           provision
           made
           for
           
             preventing
             divisions
          
           and
           confusions
           which
           will
           happen
           upon
           any
           breach
           made
           upon
           the
           Laws
           of
           the
           Society
           .
           Now
           this
           Obligation
           to
           submission
           to
           censures
           ,
           doth
           speak
           something
           antecedentaly
           to
           the
           confederation
           ,
           although
           the
           expression
           of
           it
           lies
           in
           the
           confederation
           its
           self
           .
           By
           this
           I
           hope
           we
           have
           made
           it
           evident
           that
           it
           is
           nothing
           else
           but
           a
           mistake
           in
           those
           otherwise
           Learned
           persons
           ,
           who
           make
           the
           power
           of
           censures
           in
           the
           
             Christian
             Church
          
           to
           be
           nothing
           else
           but
           a
           
             Lex
             confederata
             Disciplinae
          
           ,
           whereas
           this
           power
           hath
           been
           made
           appear
           to
           be
           de●ived
           from
           a
           
             higher
             Original
          
           than
           the
           meer
           
             Arbitrary
             consent
          
           of
           the
           several
           members
           of
           the
           
             Church
             associating
          
           together
           :
           And
           how
           farre
           the
           examples
           of
           the
           Synagogues
           under
           the
           Law
           ,
           are
           from
           reaching
           that
           of
           
             Christian
             Churches
          
           in
           reference
           to
           this
           ,
           because
           in
           these
           the
           power
           is
           conveyed
           by
           the
           Founder
           of
           the
           Society
           ,
           and
           not
           left
           to
           any
           arbitrary
           constitutions
           ,
           as
           it
           was
           among
           the
           Iews
           in
           their
           Synagogues
           .
           It
           cannot
           be
           denied
           but
           consent
           is
           supposed
           ,
           and
           
             confederation
             necessary
          
           in
           order
           to
           
             Church
             power
          
           ;
           but
           that
           is
           rather
           in
           regard
           of
           the
           exercise
           ,
           then
           the
           original
           of
           it
           ;
           For
           although
           I
           affirm
           the
           original
           of
           thi●
           power
           to
           be
           of
           
             Divine
             Institution
          
           ,
           yet
           in
           order
           to
           the
           exercise
           of
           it
           in
           reference
           to
           
             particular
             persons
          
           (
           who
           are
           not
           mentioned
           in
           the
           Charter
           of
           the
           power
           its
           self
           )
           it
           is
           necessary
           that
           the
           persons
           on
           whom
           it
           is
           exerted
           ,
           should
           declare
           their
           consent
           and
           submission
           either
           by
           words
           or
           actions
           ,
           to
           the
           Rules
           and
           Orders
           of
           this
           Society
           .
        
         
           Having
           now
           proved
           that
           the
           Power
           of
           the
           Church
           doth
           not
           
           arise
           from
           meer
           consent
           of
           parties
           ,
           the
           next
           grand
           Inquiry
           is
           concerning
           the
           extent
           of
           this
           power
           ,
           Whether
           it
           doth
           reach
           so
           far
           as
           to
           Excommunication
           ?
           For
           some
           men
           who
           will
           not
           seem
           wholly
           to
           deny
           all
           power
           in
           the
           Church
           over
           Offenders
           ,
           nor
           that
           the
           Church
           doth
           subsist
           by
           
             Divine
             Institution
          
           ,
           yet
           do
           wholly
           deny
           any
           such
           power
           as
           that
           of
           Excommunication
           ,
           and
           seem
           rather
           to
           say
           that
           Church-Officers
           may
           far
           more
           congr●ously
           to
           their
           
             Office
             inflict
          
           any
           other
           mulct
           upon
           Offenders
           ,
           then
           
           exclude
           them
           from
           participation
           of
           Communion
           with
           others
           in
           the
           Ordinances
           and
           Sacraments
           of
           the
           Gospel
           :
           In
           order
           therefore
           to
           the
           clearing
           of
           this
           ,
           I
           come
           to
           the
           third
           Proposition
           .
        
         
           
             That
             the
             power
             which
             Christ
             hath
             given
             to
             the
             Officers
             of
             his
             Church
             ,
             doth
             extend
             to
             the
             exclusion
             of
             contumacious
             Offenders
             from
             the
             priviledges
             which
             this
             Society
             enjoyes
             .
          
           In
           these
           terms
           I
           rather
           choose
           to
           fix
           it
           ,
           then
           in
           those
           crude
           expressions
           ,
           wherein
           Erastus
           and
           some
           of
           his
           followers
           would
           state
           the
           question
           ,
           and
           some
           of
           their
           
             imprudent
             adversaries
          
           have
           accepted
           it
           ,
           viz.
           Whether
           
             Church
             Officers
          
           have
           power
           to
           exclude
           any
           from
           the
           
             Eucharist
             ,
             ob
             moralem
             impuritatem
          
           ?
           And
           the
           reasons
           why
           I
           wave
           those
           terms
           ,
           are
           ;
        
         
           1.
           
           I
           must
           confess
           my self
           yet
           unsatisfied
           as
           to
           any
           convincing
           
           Argument
           ,
           whereby
           it
           can
           be
           proved
           that
           any
           were
           denyed
           admission
           to
           the
           
             Lords
             Supper
          
           ,
           who
           were
           admitted
           to
           all
           other
           parts
           of
           Church-Society
           ,
           and
           owned
           as
           members
           in
           them
           .
           I
           cannot
           yet
           see
           any
           particular
           Reason
           drawn
           from
           the
           Nature
           of
           the
           Lords-Supper
           above
           all
           other
           parts
           of
           
             Divine
             worship
          
           ,
           which
           should
           confine
           the
           censures
           of
           the
           Church
           meerly
           to
           that
           Ordinance
           ;
           and
           so
           to
           make
           the
           Eucharist
           bear
           the
           same
           Office
           in
           the
           Body
           of
           the
           Church
           ,
           which
           our
           
             new
             Anatomists
          
           tell
           us
           the
           parenchyme
           of
           the
           Liver
           doth
           in
           the
           
             natural
             Body
          
           ,
           viz.
           to
           be
           
             col●●●
             sanguinis
          
           ,
           to
           serve
           as
           a
           kind
           of
           strainer
           to
           separate
           the
           more
           gross
           and
           faeculent
           parts
           of
           the
           Blood
           from
           the
           more
           pure
           and
           spirituous
           ;
           so
           the
           
             Lord's
             Supper
          
           to
           strain
           out
           the
           more
           impure
           members
           of
           the
           Church
           from
           the
           more
           Holy
           and
           Spiritual
           .
           My
           judgement
           then
           is
           ,
           that
           Excommunication
           relates
           immediately
           to
           the
           cutting
           a
           person
           off
           from
           Communion
           with
           the
           
             Churches
             visible
             Society
          
           ,
           constituted
           upon
           the
           ends
           it
           is
           ;
           but
           because
           Communion
           i●
           not
           visibly
           discerned
           but
           in
           Administration
           and
           Participation
           of
           
             Gospel
             Ordinances
          
           ,
           therefore
           Exclusion
           doth
           chiefly
           referre
           to
           these
           :
           and
           because
           the
           
             Lords
             Supper
          
           is
           one
           of
           the
           
             highest
             privilledges
          
           which
           the
           Church
           enjoyes
           ;
           therefore
           it
           stands
           to
           reason
           that
           censures
           should
           begin
           there
           .
           And
           in
           that
           sense
           suspension
           from
           the
           
             Lords
             Supper
          
           of
           persons
           apparently
           unworthy
           ,
           may
           be
           embraced
           as
           a
           
             prudent
             ,
             lawful
          
           ,
           and
           
             convenient
             abatement
          
           of
           the
           
             greater
             penalty
          
           of
           Excommunication
           ,
           and
           so
           
           to
           stand
           on
           the
           same
           general
           grounds
           that
           the
           other
           doth
           ;
           for
           
             Qui
             p●test
             majus
             ,
             potest
             etiam
             minus
             ,
          
           which
           will
           hold
           as
           well
           in
           moral
           as
           natural
           power
           ,
           i●
           there
           be
           no
           prohibition
           to
           the
           contrary
           ,
           nor
           
             peculiar
             Reason
          
           as
           to
           the
           one
           more
           then
           to
           the
           o●her
           .
        
         
           2.
           
           I
           dislike
           the
           terms
           
             ob
             moralem
             impuritatem
          
           ,
           on
           this
           
           account
           ,
           Because
           I
           suppose
           they
           were
           taken
           up
           by
           Erastus
           ,
           and
           from
           him
           by
           others
           as
           the
           Controversie
           was
           managed
           concerning
           Excommunication
           among
           the
           
             I●wes
             ,
             viz.
          
           whether
           it
           were
           ●meerly
           because
           of
           Ceremonial
           ,
           or
           else
           likewise
           because
           of
           
             moral
             impurity
          
           .
           As
           to
           which
           I
           must
           ingenuously
           acknowledge
           Erastus
           hath
           very
           much
           the
           advantage
           of
           his
           adversaries
           ,
           clearly
           proving
           that
           no
           persons
           under
           the
           Law
           were
           excluded
           the
           
             Temple
             Worship
          
           because
           of
           
             moral
             impurity
          
           .
           But
           then
           withall
           I
           think
           he
           hath
           gained
           little
           advantage
           to
           his
           cause
           by
           the
           great
           and
           successfull
           pains
           he
           hath
           taken
           in
           the
           proving
           of
           that
           ;
           My
           reason
           is
           ,
           because
           the
           Temple-Worship
           or
           the
           sacrifices
           under
           the
           Law
           were
           in
           some
           sense
           propitiatory
           ,
           as
           they
           were
           the
           adumbrations
           of
           that
           grand
           Sacrifice
           which
           was
           to
           be
           offered
           up
           for
           the
           appeasing
           of
           
             Gods
             wrath
          
           ,
           viz.
           
             The
             Blood
             of
             Christ
          
           ;
           therefore
           to
           have
           excluded
           any
           from
           participation
           of
           them
           ,
           had
           been
           to
           exclude
           them
           from
           the
           
             visible
             way
             of
             obtaining
             pardon
             of
             sin
          
           (
           which
           was
           not
           to
           be
           had
           
             without
             shedding
             of
             Blood
          
           ,
           as
           the
           Apostle
           tells
           us
           )
           and
           from
           
             testifying
             their
             Faith
             towards
             God
          
           and
           Repentance
           
           
             from
             dead
             works
          
           .
           But
           now
           under
           the
           Gospel
           those
           Ordinances
           ,
           which
           suppose
           admission
           into
           the
           Church
           by
           Baptism
           ,
           do
           thereby
           suppose
           an
           
             all-sufficient
             Sacrifice
          
           offered
           for
           the
           
             expiation
             of
             sin
          
           ,
           and
           consequently
           ▪
           ●he
           
             subsequent
             priviledges
          
           ,
           do
           not
           immediately
           
             Relate
             to
             the
             obtaining
             of
             that
             ,
          
           but
           a
           
             gratefull
             commemoration
          
           of
           
             the
             Deat●
             of
             Christ
          
           ,
           and
           a
           
             celebration
             of
             the
             infinite
             mercy
          
           and
           
             goodness
             of
             God
          
           in
           the
           way
           of
           Redemption
           found
           out
           by
           the
           death
           of
           his
           Son.
           And
           therefore
           it
           stands
           to
           great
           reason
           that
           such
           Persons
           ,
           who
           by
           their
           profane
           and
           
             unworthy
             lives
          
           dishonour
           so
           Holy
           a
           profession
           ,
           should
           not
           be
           owned
           to
           be
           as
           good
           and
           
             sound
             Members
          
           of
           the
           Society
           ,
           ●ounded
           on
           so
           Sacred
           a
           Foundation
           ,
           as
           the
           most
           Christian
           and
           Religious
           Persons
           .
           To
           this
           I
           know
           nothing
           can
           be
           objected
           ,
           but
           that
           ,
           first
           ,
           The
           
             Passover
             was
             commemorative
          
           
           
             among
             the
             Iews
          
           ;
           and
           
             Secondly
             ,
             That
             the
             priviledges
             of
             that
             people
             were
             then
             very
             great
             above
             other
             people
             ,
             and
             therefore
             if
             God
             had
             intended
             any
             such
             thing
             as
             Excommunication
             among
             his
             peoplè
             ,
             it
             would
             have
             been
             in
             use
             then
             .
          
           To
           these
           I
           answer
           .
        
         
           1.
           
           I
           grant
           ,
           the
           Passeover
           was
           commemorative
           as
           to
           the
           occasion
           of
           its
           Institution
           :
           but
           then
           it
           was
           withal
           Typical
           and
           annunciative
           of
           that
           
             Lamb
             of
             God
             who
             was
             to
             take
             away
             the
             sins
             ▪
             of
             the
             world
          
           ;
           and
           therefore
           no
           person
           who
           desired
           expiation
           of
           sins
           ,
           was
           to
           bee
           debarred
           from
           it
           ,
           but
           the
           Lords-supper
           under
           the
           Gospel
           hath
           nothing
           in
           it
           propitiatory
           ,
           but
           is
           intended
           as
           a
           Feast
           upon
           a
           Sacrifice
           and
           a
           
             Federal
             Rite
          
           ,
           as
           hath
           been
           fully
           cleared
           by
           a
           very
           
             learned
             person
          
           in
           his
           discourse
           about
           
             the
             true
             notion
          
           of
           the
           
             Lords
             Supper
          
           .
        
         
           2.
           
           I
           grant
           the
           Iews
           had
           very
           many
           priviledges
           above
           other
           Nations
           :
           Nay
           so
           far
           ,
           that
           the
           whole
           body
           of
           the
           people
           were
           looked
           upon
           as
           
             Gods
             chosen
          
           ,
           and
           peculiar
           and
           
             holy
             people
          
           ;
           and
           from
           thence
           I
           justly
           inferr
           ,
           that
           whatever
           exclusion
           was
           among
           the
           people
           of
           the
           Iews
           from
           their
           society
           ,
           will
           far
           better
           hold
           as
           an
           argument
           for
           Excommunication
           under
           the
           
             Christian
             Church
          
           ,
           than
           if
           it
           had
           been
           a
           meer
           debarring
           from
           their
           
             Levitical
             Worship
          
           .
           And
           that
           I
           should
           far
           sooner
           insist
           upon
           ,
           from
           the
           reason
           assigned
           ,
           as
           the
           ground
           of
           Excommunication
           ,
           then
           the
           other
           infirm
           and
           
             pro●ligated
             Argument
          
           ;
           and
           so
           the
           Exclusion
           out
           of
           the
           Camp
           of
           Israel
           and
           the
           Cerith
           among
           the
           Iews
           (
           whatever
           we
           understand
           by
           it
           )
           may
           
             à
             pari
          
           hold
           to
           be
           a
           ground
           of
           exclusion
           from
           the
           
             Christian
             Society
          
           :
           In
           imitation
           of
           which
           ,
           I
           rather
           suppose
           that
           exclusion
           out
           of
           the
           Synagogues
           was
           after
           taken
           up
           ,
           rather
           then
           as
           a
           meer
           
             Out
             lawry
          
           ,
           when
           they
           were
           deprived
           of
           Civil
           Power
           .
        
         
           The
           Question
           then
           being
           thus
           clearly
           stated
           ,
           it
           amounts
           to
           
           this
           ,
           
             Whether
             under
             the
             Gospel
             ,
             there
             be
             any
             power
             in
             the
             Officers
             of
             the
             Church
             by
             vertue
             of
             Divine
             Institution
             to
             exclude
             any
             Offenders
             out
             of
             the
             Christian
             Society
             ,
             for
             transgressing
             the
             Laws
             of
             it
             ?
          
           And
           according
           to
           our
           former
           Propositions
           ,
           I
           suppose
           it
           will
           be
           sufficient
           to
           prove
           that
           power
           to
           bee
           of
           
             Divine
             Institution
          
           ;
           if
           I
           prove
           it
           to
           bee
           fundamentally
           and
           
             intrinsecally
             resident
          
           in
           the
           Society
           its
           self
           .
           For
           whatever
           doth
           immediately
           
           result
           from
           the
           Society
           its
           self
           ,
           must
           have
           the
           same
           Original
           which
           the
           subject
           hath
           ,
           because
           this
           hath
           the
           nature
           of
           an
           
             inseparable
             property
             resulting
          
           from
           its
           constitution
           .
           For
           the
           clearing
           of
           which
           ,
           I
           shall
           lay
           down
           my
           thoughts
           of
           it
           as
           clearly
           and
           methodically
           as
           I
           can
           ;
           and
           that
           in
           these
           following
           Hypotheses
           .
        
         
           1.
           
           
             Where
             there
             is
             a
             power
             of
             declaring
             any
             person
             to
             bee
             no
             true
             member
             of
             the
             Society
             hee
             is
             in
             ,
             there
             is
             a
             formal
             power
             of
             Excommunication
             :
          
           For
           this
           is
           all
           which
           I
           intend
           by
           it
           ,
           viz.
           an
           
             authoritative
             pronouncing
          
           virtute
           officii
           ,
           
             any
             convict
             Offender
             to
             have
             forfeited
             his
             interest
             in
             the
             Church
             as
             a
             Christian
             society
             :
             and
             to
             lose
             all
             the
             priviledges
             of
             it
             :
          
           So
           that
           if
           this
           power
           be
           lodged
           in
           any
           
             Church
             Officer
          
           ,
           then
           he
           hath
           power
           formally
           to
           Excommunicate
           .
        
         
           2.
           
           
             Where
             the
             enjoyment
             of
             the
             priviledges
             of
             a
             society
             is
             not
             absolute
             and
             necessary
             ,
             but
             depends
             upon
             conditions
             to
             bee
             performed
             by
             every
             member
             ,
             of
             which
             the
             Society
             is
             Iudge
             ,
             there
             is
             a
             power
             in
             the
             Rulers
             of
             that
             Society
             to
             debar
             any
             person
             from
             such
             priviledges
             ,
             upon
             non-performance
             of
             the
             conditions
             .
          
           As
           supposing
           the
           
             jus
             Civitatis
          
           to
           depend
           upon
           defending
           the
           Rights
           of
           the
           City
           ;
           upon
           a
           failing
           in
           reference
           to
           this
           ,
           in
           any
           person
           admitted
           to
           Citizen-ship
           ,
           the
           Rulers
           of
           the
           City
           have
           the
           same
           power
           to
           take
           that
           Right
           away
           ,
           which
           they
           had
           at
           first
           to
           give
           i●
           ;
           because
           that
           Right
           was
           never
           absolutely
           given
           ,
           but
           upon
           supposition
           that
           the
           person
           did
           not
           overthrow
           the
           ends
           for
           which
           it
           was
           bestowed
           upon
           him
           .
        
         
           3.
           
           
             The
             Church
             is
             such
             a
             Society
             in
             which
             Communion
             is
             not
             absolute
             and
             necessary
             ,
             but
             it
             doth
             depend
             upon
             the
             performance
             of
             some
             Conditions
             ,
             of
             which
             the
             Governours
             of
             it
             are
             the
             competent
             Iudges
             :
          
           And
           that
           appears
           ,
        
         
           1.
           
           Because
           the
           admission
           into
           the
           
             Church
             ,
             depends
          
           upon
           conditions
           to
           be
           judged
           by
           Pastors
           ,
           as
           in
           case
           of
           
             adult
             persons
          
           requiring
           Baptism
           ,
           and
           the
           children
           of
           Infidels
           being
           Baptized
           :
           in
           both
           which
           cases
           it
           is
           evident
           that
           conditions
           are
           pre-requisite
           ,
           of
           which
           the
           Pastors
           are
           Iudges
           .
        
         
           2.
           
           Because
           the
           priviledges
           of
           this
           Society
           do
           require
           a
           separation
           from
           other
           Societies
           in
           the
           world
           ,
           and
           call
           for
           greater
           Holiness
           and
           purity
           of
           life
           ;
           and
           those
           very
           priviledges
           are
           pledges
           of
           greater
           benefits
           which
           belong
           only
           to
           persons
           
           qualified
           with
           suitable
           conditions
           ;
           it
           would
           therefore
           bee
           a
           very
           great
           dishonour
           to
           this
           Society
           ,
           if
           it
           lay
           as
           common
           and
           open
           as
           other
           Societies
           in
           the
           World
           do
           ,
           and
           no
           more
           qualifications
           required
           from
           the
           members
           of
           it
           .
        
         
           3.
           
           Wee
           have
           instances
           in
           the
           sacred
           Records
           of
           
             Apostolical
             times
          
           ,
           of
           such
           scandals
           which
           have
           been
           the
           ground
           of
           the
           exclusion
           of
           the
           persons
           guilty
           of
           them
           from
           the
           priviledges
           of
           the
           
             Christian
             society
          
           .
           And
           here
           I
           suppose
           we
           may
           (
           notwithstanding
           all
           the
           little
           evasions
           which
           have
           been
           found
           out
           ▪
           )
           ●ix
           on
           the
           
             incestuous
             person
          
           in
           the
           Church
           of
           Corinth
           .
           As
           to
           which
           ,
           I
           lay
           not
           the
           force
           of
           the
           argument
           upon
           the
           manner
           of
           execution
           of
           the
           censure
           then
           ,
           viz.
           by
           delegation
           from
           an
           Apostle
           ,
           or
           the
           
             Apostolical
             Rod
          
           ,
           or
           
             delivering
             to
             Satan
          
           ;
           for
           I
           freely
           grant
           that
           these
           did
           then
           import
           an
           
             extraordinary
             power
          
           in
           the
           Apostles
           over
           offenders
           ;
           But
           I
           say
           ,
           the
           ground
           and
           reason
           of
           the
           exercise
           of
           that
           power
           in
           such
           an
           
             extraordinary
             manner
          
           at
           that
           time
           ,
           doth
           still
           continue
           ,
           although
           not
           in
           that
           
             visible
             extraordinary
             effect
          
           which
           it
           then
           had
           .
           And
           whatever
           practice
           is
           founded
           upon
           
             grounds
             perpetual
          
           and
           common
           ,
           that
           practice
           must
           continue
           as
           long
           as
           the
           grounds
           of
           it
           do
           ,
           and
           the
           
             Churches
             capacity
          
           w
           〈…〉
           dmit
           ;
           (
           which
           hypothesis
           is
           the
           only
           
             rational
             foundation
          
           on
           which
           
             Episcopal
             Government
          
           in
           the
           Church
           doth
           stand
           firm
           and
           unshaken
           ,
           and
           which
           in
           the
           former
           Discourse
           I
           am
           far
           from
           undermining
           of
           ,
           as
           an
           intelligent
           Reader
           may
           perceive
           )
           ;
           now
           I
           say
           that
           it
           is
           evident
           ,
           that
           the
           reasons
           of
           the
           
             Apostles
             censure
          
           of
           that
           person
           ,
           are
           not
           fetched
           from
           the
           want
           of
           Christian
           Magistrates
           ,
           but
           from
           such
           things
           which
           will
           hold
           as
           long
           as
           any
           
             Christian
             Church
          
           :
           which
           are
           the
           dishonour
           of
           the
           Society
           ,
           1
           Corinth
           .
           4.
           1.
           
             the
             spreading
             of
             such
             corruptions
             further
             ,
          
           if
           they
           pass
           uncensured
           ,
           1
           Corinth
           .
           5.
           6.
           and
           
             amendment
             of
             the
             person
          
           ,
           1
           Cor.
           5.
           5.
           
           Upon
           these
           pillars
           the
           power
           of
           censures
           rests
           it self
           in
           the
           
             Church
             of
             God
          
           ,
           which
           are
           the
           main
           grounds
           of
           penalties
           in
           all
           
             Societies
             whatsoever
          
           ,
           viz.
           
             the
             preservation
             of
             the
             honour
             of
             them
             ,
             and
             preventing
             of
             further
             mischief
             ,
             and
             doing
             good
             to
             the
             offending
             party
             .
          
           And
           that
           which
           seems
           to
           add
           a
           great
           deal
           o●
           weight
           to
           this
           instance
           ,
           is
           ,
           that
           the
           Apostle
           checks
           the
           Corinthians
           ,
           that
           before
           the
           exercise
           of
           the
           
             Apostolical
             Rod
          
           ,
           they
           were
           not
           of
           themselves
           
           sensible
           of
           so
           great
           a
           dishonour
           to
           the
           Church
           as
           that
           was
           ,
           and
           had
           not
           used
           some
           means
           for
           the
           removing
           such
           a
           person
           from
           their
           
             Society
             ;
             And
             ye
             are
             puffed
             up
             ,
             and
             have
             not
             rather
             mourned
             that
             hee
             that
             hath
             done
             this
             deed
             ,
             may
             be
             taken
             away
             from
             among
             you
             ,
          
           1
           Corinth
           .
           5.
           2.
           
           Therein
           implying
           ,
           that
           whether
           there
           had
           been
           such
           a
           thing
           in
           the
           Church
           ,
           or
           no
           ,
           as
           the
           
             Apostolical
             Rod
          
           ,
           it
           had
           been
           the
           duty
           of
           a
           
             Christian
             Society
          
           to
           have
           done
           their
           endeavour
           in
           order
           to
           the
           removing
           such
           a
           person
           from
           their
           number
           .
           But
           further
           ,
           I
           cannot
           understand
           how
           it
           should
           bee
           a
           duty
           in
           Christians
           to
           
             withdraw
             from
             every
             brother
             who
             walketh
             disorderly
             ,
          
           and
           Church-Officers
           not
           to
           have
           power
           to
           pronounce
           such
           a
           person
           to
           be
           
             withdrawn
             from
          
           ,
           which
           amounts
           to
           excommunication
           .
           It
           is
           not
           to
           mee
           at
           
           all
           material
           ,
           whether
           they
           did
           immediately
           relate
           to
           Civil
           or
           
             Sacred
             converse
          
           (
           concerning
           which
           there
           is
           so
           much
           dispute
           )
           
           for
           in
           which
           soever
           we
           place
           it
           ,
           if
           Church-officers
           have
           a
           power
           to
           pronounce
           such
           a
           person
           to
           be
           withdrawn
           from
           ,
           they
           have
           a
           power
           of
           excommunication
           ;
           so
           we
           consider
           this
           penalty
           as
           inflicted
           on
           the
           person
           in
           his
           relation
           to
           the
           Society
           as
           a
           
             Christian
             ▪
          
           and
           wi●hall
           ,
           how
           neerly
           conjoyned
           their
           civil
           and
           
             spiritual
             eating
          
           were
           together
           ,
           1
           Corinth
           .
           11.
           20
           ,
           21.
           and
           how
           strongly
           the
           argument
           will
           hold
           from
           Civil
           to
           Sacred
           ,
           viz.
           
             à
             remotione
             unius
             ad
             remotionem
             alterius
             ,
          
           not
           from
           any
           fancied
           
             pollution
             in
             Sacris
          
           from
           the
           company
           of
           wicked
           men
           ,
           but
           from
           the
           dishonour
           reflecting
           on
           the
           Society
           from
           such
           unworthy
           persons
           par●aking
           of
           the
           h●ghest
           priviledges
           of
           it
           .
           Thus
           from
           these
           three
           Hypotheses
           this
           Corollary
           follows
           ,
           that
           where
           any
           persons
           in
           a
           Church
           do
           by
           their
           open
           and
           
             contumacious
             offences
          
           ,
           declare
           to
           the
           world
           that
           they
           are
           far
           from
           being
           the
           persons
           they
           were
           supposed
           to
           be
           in
           their
           admission
           into
           the
           Church
           ,
           there
           is
           a
           
             power
             resident
          
           in
           the
           Pastors
           of
           the
           Church
           to
           debar
           such
           persons
           from
           the
           priviledges
           of
           it
           ;
           and
           consequently
           from
           Communion
           in
           the
           
             Lords
             Supper
          
           .
           1.
           
           Because
           this
           expresseth
           the
           
             nearest
             union
          
           ,
           and
           
             closest
             confederation
          
           ,
           as
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           among
           the
           
             Grecians
             Commonwealths
          
           did
           .
           2.
           
           Because
           this
           hath
           been
           alwayes
           looked
           on
           with
           greatest
           veneration
           in
           the
           
             Church
             of
             God
          
           ;
           and
           therefore
           it
           is
           least
           of
           all
           fit
           those
           persons
           should
           be
           admitted
           to
           the
           ,
           highest
           priviledges
           of
           the
           Church
           ,
           which
           are
           unworthy
           of
           the
           lowest
           of
           them
           .
        
         
         
           There
           remain
           only
           some
           few
           Objections
           which
           are
           levelled
           
           against
           this
           opinion
           concerning
           the
           power
           of
           excommunication
           ,
           which
           from
           the
           Question
           being
           thus
           stated
           and
           proved
           ,
           will
           be
           soon
           removed
           .
           The
           first
           is
           ,
           
             that
             this
             excommunication
             is
             an
             outward
             punishment
             ,
             and
             therefore
             belongs
             not
             to
             Church
             officers
             ,
             but
             to
             the
             Magistrate
             .
          
           2.
           
           
             Because
             it
             neither
             is
             ,
             nor
             ever
             was
             in
             the
             power
             of
             any
             Church
             officer
             to
             debar
             any
             offending
             member
             from
             publick
             worship
             ,
             because
             any
             Heathens
             may
             come
             to
             it
             .
          
           3.
           
           
             It
             cannot
             lye
             as
             to
             exclusion
             from
             the
             Lords
             Supper
             ,
             because
             Christ
             is
             offered
             as
             spiritual
             food
             ,
             as
             well
             in
             the
             Word
             Preached
             as
             in
             the
             Sacrament
             .
          
           To
           these
           I
           answer
           ▪
           1.
           
           I
           do
           not
           well
           understand
           what
           the
           Objectors
           mean
           by
           an
           
             outward
             punishment
          
           ;
           for
           there
           can
           be
           no
           punishment
           belonging
           to
           a
           
             visible
             Society
          
           ,
           (
           such
           as
           the
           Church
           is
           here
           considered
           to
           be
           )
           but
           it
           must
           be
           visible
           ,
           i.
           e.
           outward
           ,
           or
           a
           thing
           to
           be
           taken
           notice
           of
           in
           the
           World
           ;
           and
           in
           this
           sense
           I
           deny
           that
           all
           
             visible
             punishment
          
           belongs
           only
           to
           the
           Magistrate
           ;
           but
           if
           by
           outward
           ,
           be
           mean●
           
             forcible
             punishment
          
           ,
           then
           I
           grant
           that
           all
           
             coactive
             power
          
           belongs
           to
           the
           Magistrate
           ;
           but
           I
           deny
           that
           
             excommunication
             formally
          
           considered
           ,
           is
           a
           forcible
           punishment
           .
           1.
           
           Because
           every
           person
           at
           his
           entrance
           into
           this
           Society
           ,
           is
           supposed
           to
           declare
           his
           submission
           to
           the
           rules
           of
           the
           Society
           ;
           and
           therefore
           whatever
           he
           after
           undergoes
           by
           way
           of
           penalty
           in
           this
           Society
           ,
           doth
           depend
           upon
           that
           consent
           .
           2.
           
           A
           person
           stands
           excommunicate
           legally
           and
           
             de
             jure
          
           ,
           who
           is
           
             declared
             authoritatively
          
           to
           be
           no
           member
           of
           the
           Society
           ,
           though
           he
           may
           be
           present
           at
           the
           acts
           of
           it
           ,
           as
           a
           
             defranchised
             person
          
           may
           be
           at
           those
           of
           a
           Corporation
           .
           3.
           
           A
           person
           falling
           into
           those
           offences
           which
           
             merit
             excommunication
          
           ,
           is
           supposed
           in
           so
           doing
           ,
           voluntarily
           to
           renounce
           his
           interest
           in
           those
           priviledges
           ,
           the
           enjoyment
           of
           which
           doth
           depend
           upon
           abstaining
           from
           those
           offences
           which
           he
           wilfully
           falls
           into
           ,
           especially
           if
           contumacy
           be
           joyned
           with
           them
           ,
           a
           〈…〉
           is
           before
           excommunication
           ;
           for
           then
           nothing
           is
           done
           forcibly
           towards
           him
           ;
           for
           he
           first
           relinquisheth
           his
           right
           ,
           before
           the
           Church-Governor
           declares
           him
           excluded
           the
           Society
           .
           So
           that
           the
           offender
           doth
           meritoriously
           excommunicate
           himself
           ,
           the
           Pastor
           doth
           it
           formally
           ,
           by
           declaring
           that
           he
           hath
           made
           himself
           no
           member
           by
           his
           offences
           and
           contumacy
           joyned
           with
           
           them
           .
           To
           the
           second
           I
           answer
           ,
           That
           I
           do
           not
           place
           the
           
             formality
             of
             excommunication
             in
             exclusion
             from
             hearing
             the
             Word
             ,
          
           but
           in
           debarring
           the
           person
           from
           hearing
           
             tanquam
             pars
             Ecclesiae
          
           ,
           as
           a
           member
           of
           the
           Church
           ,
           and
           so
           his
           hearing
           may
           be
           well
           joyned
           with
           that
           of
           Heathens
           and
           Infidels
           ,
           and
           not
           of
           members
           of
           the
           Church
           .
           To
           the
           third
           I
           answer
           ,
           That
           exclusion
           from
           the
           
             Lords
             Supper
          
           is
           not
           on
           the
           accounts
           mentioned
           in
           the
           Objection
           ,
           but
           because
           it
           is
           one
           of
           the
           chiefest
           priviledges
           of
           the
           Church
           ,
           as
           it
           is
           a
           visible
           Society
           .
        
         
           Having
           thus
           cleared
           and
           asserted
           the
           power
           of
           Excommunication
           in
           a
           
             Christian
             church
          
           ,
           there
           remains
           only
           one
           enquiry
           more
           ,
           which
           is
           ,
           
             Whether
             this
             power
             doth
             remain
             formally
             in
             the
             Church
             ,
             after
             its
             being
             incorporated
             into
             the
             Common
             wealth
             ,
             or
             else
             doth
             it
             then
             escheate
             wholly
             into
             the
             Civil
             Power
             ?
          
           The
           resolution
           of
           which
           question
           mainly
           depends
           on
           another
           spoken
           to
           already
           ;
           viz.
           Whether
           this
           power
           was
           only
           a
           kind
           of
           
             Widows
             estate
          
           ,
           which
           belonged
           to
           it
           only
           during
           its
           separation
           from
           the
           
             Civil
             Power
          
           ,
           or
           was
           the
           Church
           absolutely
           infeoffed
           of
           it
           as
           its
           
             perpetual
             Right
          
           ,
           belonging
           to
           it
           in
           all
           conditions
           whatsoever
           it
           should
           be
           in
           ?
           Now
           that
           must
           appear
           by
           the
           Tenure
           of
           it
           ,
           and
           the
           grounds
           on
           which
           it
           was
           conveyed
           ,
           which
           having
           been
           proved
           already
           to
           be
           perpetual
           and
           universal
           ,
           it
           from
           thence
           appears
           that
           no
           accession
           to
           the
           Church
           can
           invalidate
           its
           former
           title
           .
           But
           then
           as
           in
           case
           of
           marriage
           ,
           the
           right
           of
           disposal
           and
           well
           management
           of
           the
           estate
           coming
           by
           the
           wife
           ,
           belongs
           to
           the
           husband
           ;
           so
           after
           the
           Church
           is
           married
           into
           the
           Common-wealth
           ,
           the
           right
           of
           supream
           management
           of
           this
           power
           in
           an
           external
           way
           doth
           fall
           into
           the
           Magistrates
           hands
           .
           Which
           may
           consist
           in
           these
           following
           things
           .
           1.
           
           A
           right
           of
           
             prescribing
             Laws
          
           for
           the
           due
           management
           of
           Church-censures
           .
           2.
           
           A
           right
           of
           bounding
           the
           manner
           of
           proceeding
           in
           c●●●●●res
           ,
           that
           in
           a
           se●●led
           
             Christian-state
             ▪
             matters
          
           of
           so
           great
           weight
           bee
           not
           left
           to
           the
           
             arbitrary
             pleasure
          
           of
           any
           Church-Officers
           ,
           nor
           such
           censures
           inflicted
           but
           upon
           an
           evident
           conviction
           of
           such
           
             great
             offences
          
           which
           tend
           to
           the
           dishonour
           of
           the
           Christian-church
           ,
           and
           that
           in
           order
           to
           the
           amendment
           of
           the
           offenders
           life
           .
           3.
           
           The
           right
           of
           adding
           temporal
           and
           
             civil
             sanctions
          
           to
           Church-censures
           ,
           and
           so
           enforcing
           the
           spiritual
           
           weapons
           of
           the
           Church
           ,
           with
           the
           more
           keen
           and
           sharp
           ones
           of
           the
           Civil
           State.
           Thus
           I
           assert
           the
           force
           and
           efficacy
           of
           all
           
             Church
             censures
             in
             foro
             humano
          
           to
           flow
           from
           the
           
             Civil
             power
          
           ,
           and
           that
           there
           is
           no
           proper
           effect
           following
           any
           of
           them
           as
           to
           
             Civil
             Rights
          
           ,
           but
           from
           the
           
             Magistrates
             sanction
          
           .
           4
           ,
           To
           the
           Magistrate
           belongs
           the
           right
           of
           appeals
           in
           case
           of
           
             unjust
             censures
          
           ,
           not
           that
           the
           Magistrate
           can
           repeal
           a
           
             just
             censure
          
           in
           the
           Church
           ,
           as
           to
           its
           
             spiritual
             effect●
          
           ;
           but
           he
           may
           suspend
           the
           
             temporal
             effect
          
           of
           it
           :
           in
           which
           case
           it
           is
           the
           duty
           of
           Pastors
           to
           discharge
           their
           office
           and
           
             acquiesce
             ▪
          
           But
           this
           power
           of
           the
           Magistrate
           in
           the
           
             supream
             ordering
          
           of
           Ecclesiastical
           as
           well
           as
           
             Civil
             Causes
          
           ,
           I
           have
           fully
           asserted
           and
           cleared
           already
           .
           From
           
           which
           it
           follows
           ,
           That
           as
           to
           any
           
             outward
             effects
          
           of
           the
           power
           of
           excommunication
           ,
           the
           person
           of
           the
           
             Supream
             Magistrate
          
           must
           be
           exempted
           ,
           both
           because
           the
           force
           of
           these
           censures
           doth
           flow
           from
           him
           in
           a
           
             Christian
             State
          
           ,
           and
           that
           there
           otherwise
           would
           be
           a
           
             progress
             in
             infinitum
          
           ,
           to
           know
           whether
           the
           censure
           of
           the
           Magistrate
           were
           just
           or
           no.
           I
           conclude
           then
           ,
           that
           though
           the
           Magistrate
           hath
           the
           main
           care
           of
           
             ordering
             things
          
           in
           the
           Church
           ,
           yet
           (
           the
           Magistrates
           power
           in
           the
           Church
           being
           cumulative
           ,
           and
           not
           privative
           )
           the
           Church
           and
           her
           Officers
           retain
           the
           
             fundamental
             right
          
           of
           
             inflicting
             censures
          
           on
           
             offenders
             ▪
          
           Which
           was
           the
           thing
           to
           be
           proved
           .
        
         
           Dedit
           Deus
           his
           quoque
           Finem
           .
        
      
    
     
       
         
         
           Books
           sold
           by
           
             Henry
             Mortlocke
          
           at
           the
           Phoenix
           in
           St.
           Pauls
           Church-yard
           near
           the
           little
           North
           ▪
           door
           .
        
         
           A
           Rational
           Account
           of
           the
           grounds
           of
           
             Protestant
             Religion
          
           :
           being
           a
           Vindication
           of
           the
           Lord
           Arch
           bishop
           of
           Canterbury's
           Relation
           of
           a
           Conference
           ,
           &c.
           from
           the
           pretended
           Answer
           ,
           by
           
             T.
             C.
          
           By
           
             Edward
             Stilling
             fleet
          
           .
        
         
           
             Origines
             Sacrae
          
           ,
           or
           ,
           A
           Rational
           account
           of
           the
           grounds
           of
           
             Christian
             Faith
          
           ,
           as
           to
           the
           Truth
           and
           Divine
           Authority
           of
           the
           Scriptures
           ,
           and
           the
           matters
           therein
           contained
           ,
           by
           the
           same
           Author
           ,
           in
           4o.
        
         
           Bain●
           upon
           the
           Ephesians
           .
        
         
           Trapp
           on
           the
           
             Proverbs
             ,
             Ecclesiastes
             ,
             Canticles
          
           ,
           with
           the
           Major
           Prophets
           ,
           being
           his
           third
           Volume
           of
           Annotations
           on
           the
           whole
           Bible
           .
        
         
           Greenhill
           upon
           Ezekiel
           .
        
         
           Hall
           upon
           Anos
           .
        
         
           Brooks
           on
           the
           
             Necessity
             ,
             Excellency
             ,
             Rarity
          
           ,
           and
           Beauty
           of
           Holiness
           .
        
         
           Knowledge
           and
           Practice
           :
           or
           ,
           A
           plain
           Discourse
           of
           the
           Chief
           things
           necessary
           to
           be
           Known
           ,
           Believed
           ,
           and
           Practised
           ,
           in
           order
           to
           Salvation
           ,
           by
           
             Samuel
             Cradock
          
           .
        
         
           Scheci●ah
           :
           or
           ,
           A
           Demonstration
           of
           the
           
             Divine
             Presence
          
           in
           Places
           of
           
             Religious
             Worship
          
           .
           By
           
             Iohn
             Stillingfleet
          
           .
        
         
           A
           Treatise
           of
           
             Divine
             Meditation
          
           ,
           by
           
             Iohn
             Ball
          
           ,
           published
           by
           Mr.
           
             Simeon
             Ash.
          
           
        
         
           The
           
             Morall
             Philosophy
          
           of
           the
           Stoicks
           ,
           turned
           out
           of
           French
           into
           English
           ,
           by
           
             Charles
             Cotton
          
           
             Esq
          
        
         
           An
           Improvement
           of
           the
           Sea
           ,
           upon
           the
           9
           Nau●icall
           Verses
           of
           the
           107.
           
           Psalm
           .
           Wherein
           ,
           among
           other
           things
           ,
           you
           have
           A
           full
           and
           delightfull
           Description
           of
           all
           those
           many
           ,
           various
           and
           multitudinous
           Objects
           ,
           which
           are
           beheld
           (
           through
           the
           Lords
           Creation
           ,
           both
           on
           Sea
           ,
           in
           Sea
           ,
           and
           on
           Land
           )
           ,
           viz.
           All
           sorts
           and
           kinds
           of
           Fish
           ,
           Fowl
           ,
           and
           Beasts
           ,
           whether
           Wild
           or
           T●me
           ;
           all
           sorts
           of
           Trees
           ,
           and
           Fruits
           :
           all
           sorts
           of
           People
           ,
           Cities
           ,
           Towns
           ,
           and
           Countreys
           ,
           by
           
             Daniel
             Pell
          
           .
        
         
           Baxters
           Call
           ,
           &c.
           
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A61558-e240
           
             Hist.
             Eccl.
             l.
             7.
             c.
             19.
             
          
        
         
           Notes for div A61558-e4330
           
             §
             1.
             
          
           
             §.
             2.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Arist
               Ethic
               .
               l.
               5.
               c.
               6
               ▪
            
          
           
             Grot.
             de
             jure
             b●lli
             &
             pac
             .
             lib.
             1.
             cap.
             1.
             
             Sect.
             4.
             
             L●ss
             .
             de
             justit
             .
             &
             jure
             l.
             2.
             c.
             2.
             
             Dub.
             1.
             
             Etymol
             .
             Philol.
             voc
             .
             jus
             .
          
           
             Etymol
             .
             l.
             5.
             cap.
             3.
             
          
           
             Ethic.
             l.
             5.
             cap.
             2.
             
          
           
             Mat.
             15
             9.
             
             Isa.
             29.
             11.
             
          
           
             Tertull.
             de
             Orat.
             cap.
             12
             v.
             Herald
             .
             digress
             .
             lib.
             2.
             cap.
             2.
             in
             Tertull.
             
          
           
             
               Alex.
               Alensis
               .
               part
            
             .
             3.
             q.
             27.
             m.
             3.
             
          
           
             §.
             3.
             
          
           
             Rom.
             4.
             8.
             
          
           
             §.
             4.
             
          
           
             
               Ethic.
               l.
            
             5.
             cap.
             10.
             
          
           
             
               V.
               Selden
               .
               de
               jure
               Nat.
               apud
               ▪
               Eb●ae
               lib.
            
             1.
             c.
             7
             &
             8.
             
             
               Mol.
               de
               just
               &
               Iur.
               p.
            
             1
             disp
             .
             3.
             
             
               Alphons
               .
               de
               leg
               .
               pur
               ▪
               l.
            
             2.
             c.
             14.
             
          
           
             §.
             5.
             
          
           
             
               Exercit.
               Eccles.
               advers
               .
               Ba●
               .
               exer
               .
            
             16.
             sect
             .
             43.
             
          
           
             
               S●id
               .
               de
               jure
               Nat.
               apud
               Ebr.
               l.
            
             1.
             cap.
             10.
             
          
           
             Colloq
             .
             ●um
             Tryph.
             Jud●o
             .
             Origin
             .
             lib.
             16.
             cap.
             10.
             
             V.
             G●ot
             .
             in
             
               Luc.
               1.
               6.
            
             
          
           
             
               Maimon
               .
               de
               fundam
               .
               legis
               ,
               cap.
            
             9.
             sect
             .
             1.
             
             
               Abarb.
               de
               Capit.
               fidei
               .
               cap.
            
             8.
             p.
             29.
             
             
               Ed.
               Vorstii
            
             .
          
           
             Gal.
             3.
             24.
             
          
           
             §.
             6.
             
          
           
             Gen.
             22.
             
             Deut.
             5.
             15
             
          
           
             Act
             15.
             29.
             
          
           
             Ora●
             .
             ●●●●
             .
             Cae●iu
             .
          
           
             §.
             7.
             
          
           
             Heb.
             6.
             
             1●
             .
          
           
             
               Catech.
               Racov
               .
               cap.
            
             4.
             
          
           
             Acts
             3.
             38.
             
          
           
             §
             8●
             
          
           
             Matth.
             11.
             21.
             1
             
             John
             2.
             6.
             1
             
             Pe●
             .
             2●
             ▪
             22.
             
          
           
             Gen.
             2.
             2.
             
          
           
             Matth.
             16.
             19.
             18.
             18.
             
          
           
             §
             1.
             
          
           
             Hypoth
             .
             1.
             
          
           
             
               Grot.
               de
               jure
               bell●
               ,
               &c.
               lib
            
             1.
             c●p
             .
             1.
             s.
             10.
             
          
           
             Pr●sat
             .
             in
             Cod.
             Canon
             .
             Eccl.
             A●ric
             .
             p.
             14.
             
          
           
             
               Less
               .
               de
               just
               .
               &
               jure
               l.
            
             2.
             c.
             19.
             d●b
             .
             3.
             n.
             12.
             
             
               Suarez
               de
               leg
               .
               lib.
            
             2
             :
             cap.
             9.
             sect
             .
             6.
             
          
           
             
               Orig.
               lib.
            
             3.
             
             
               C.
               Celsum
               .
               p.
            
             154.
             
               ed.
               Co●
            
             .
             ●
             
          
           
             
               C.
               Celsum
               l.
            
             5.
             p.
             147.
             
          
           
             §
             2.
             
          
           
             
               Covarr
               .
               c.
            
             10.
             
               de
               tesi●m●n
            
             .
             11●
             .
          
           
             Hobs
             
               de
               civ
               .
               cap.
            
             1
             ▪
             s.
             11.
             
             Ann.
             
          
           
             §.
             3.
             
          
           
             Prop.
             3.
             
          
           
             
               Paulus
               l.
            
             1.
             
             
               D.
               de
               ●urtis
               .
               V●pian
               .
               lib.
               Post.
               D.
               de
               verb
               sig
               .
            
          
           
             
               V.
               Grot.
               de
               jure
               belli
               .
               &c.
               lib.
            
             2.
             cap.
             4
             ▪
             sect
             .
             8.
             
          
           
             §.
             4.
             
          
           
             Judg.
             6.
             18
             1
             
             Sam.
             7.
             1
             ,
             4.
             16.
             9.
             10.
             3.
             2
             
             Sam.
             15.
             18
             ,
             &c.
             
          
           
             Exerci●
             ▪
             in
             
               Gen.
               42.
            
             
          
           
             Isa.
             66.
             3.
             
          
           
             Gen.
             4
             3
             ,
             4.
             
          
           
             Heb.
             1●
             .
             4.
             
          
           
             §.
             5.
             
          
           
             Isa.
             49.
             23.
             
          
           
             
               Euseb.
               vit
               :
               Constant.
               l.
            
             4.
             c.
             24.
             
          
           
             
               De
               Imp.
               sum
               ▪
               Potest
               .
               cap.
            
             2.
             l.
             1.
             
          
           
             
               In
               Iud.
               c.
            
             19.
             
          
           
             
               Panstrat
               .
               Cath.
               Tom.
            
             2.
             l
             15.
             cap.
             6.
             
          
           
             
               In
               loc
               .
               To.
            
             3.
             
             
               Ed.
               Ae●on
               .
               p.
            
             189.
             
             Ed.
             1607.
             
          
           
             De
             Episcop
             .
             Const.
             Magn.
             
          
           
             §
             7.
             
          
           
             
               Aristot.
               Ethic.
               lib.
            
             6.
             c.
             6.
             
          
           
             Matth.
             28.
             18.
             
          
           
             Heb.
             13.
             17.
             
          
           
             
               V.
               Pe●●
               ,
               Ma●tyr
               .
               in
            
             1
             Sam.
             14.
             
             
               Whitaker
               ,
               ●
               cont
            
             .
             4.
             q.
             7.
             
             
               Cameron
               .
               de
               Eccles.
               p.
            
             386.
             
             To.
             1.
             op
             .
          
           
             Lib.
             2.
             
               c.
               Parmen
            
             .
          
           
             ●a
             1
             Sam.
             8.
             
             
               Loc.
               Com.
               Class
            
             .
             4.
             c.
             5●
             ▪
             sect
             .
             11.
             
          
           
             
               Papin
               .
               l.
            
             41
             
               D.
               de
               poenis
               Hot●oman
               .
               Com.
               v.
               juris
               v
               :
               sanct
               .
               Cicero
               ad
               Ar●ic
               .
               l.
            
             3.
             ep
             .
             23.
             
          
           
             §.
             8.
             
          
           
             
               Institut
               .
               l.
            
             4.
             cap.
             17.
             s.
             43.
             
               &
               cap.
            
             15.
             s.
             19.
             
          
           
             Nature
             of
             Episc.
             chap.
             5.
             
          
           
             
               V.
               Forbes
               .
               Iren.
               lib.
            
             1.
             cap.
             13.
             
          
           
             Rom
             14.
             23.
             
          
           
             §.
             9.
             
          
           
             
               Grat.
               de
               jure
               belli
               &
               pacis
               .
               lib.
            
             2.
             cap
             13.
             sect
             .
             7.
             
          
           
             §.
             10.
             
          
           
             Gal.
             5.
             1.
             
          
           
             D.
             Sanderson
             .
             de
             oblig
             .
             cons.
             prael
             .
             6.
             s.
             5.
             
          
           
             Gal.
             5.
             2.
             
          
           
             Acts
             16.
             3.
             
          
           
             Gal.
             4.
             9
             ,
             10
             ,
             11.
             
             Coloss.
             2.
             16
             ,
             18
             ,
             19.
             
          
           
             Rom.
             14.
             3
             ,
             6
             ,
             21.
             1
             
             Cor.
             10.
             24.
             
          
           
             Controv.
             4.
             quaest
             .
             7.
             cap.
             2.
             
          
           
             In
             1
             Sam.
             14.
             
          
           
             
               Aug.
               e●
            
             .
             118.
             
               ad
               Ianuar.
            
             
          
           
             §.
             11.
             
          
           
             Gal.
             5.
             2.
             
          
           
             
               De
               rebus
               Eccles.
               cap.
            
             14.
             
          
           
             Can.
             14
             in
             Cod.
             Can.
             in
             V●n
             .
             Eccles.
             can
             .
             71.
             
             Salm.
             Not.
             in
             Tertul.
             de
             Pall
             o.
             76.
             
             Ant.
             Cercocthius
             in
             Salmas
             .
             p.
             11.
             
             Eus●b
             .
             lib.
             6.
             cap.
             20.
             
          
           
             Euseb.
             l.
             5.
             
             So●rat
             .
             hist.
             Eccles.
             l.
             5.
             c.
             23.
             
          
           
             Cap.
             23.
             l.
             5.
             
          
           
             Eccles.
             hist.
             l.
             10.
             cap.
             4.
             
          
           
             Eras.
             in
             declar
             .
             ad
             Cens.
             Paris
             .
             art
             .
             14.
             
          
           
             Cons.
             with
             Hart.
             chap.
             8.
             
             Div.
             8.
             
             De
             Croy
             3.
             
             Conformity
             ,
             part
             .
             2
             
          
           
             
               De
               Sacram.
               lib.
            
             2.
             c.
             29.
             
          
           
             Dr.
             Ham.
             
               of
               Superstition
               ,
               sect
            
             .
             39.
             
          
           
             Ep.
             119.
             
               ad
               Ian.
               cap.
            
             19.
             
          
           
             §.
             12.
             
          
           
             Rom.
             13.
             5.
             
          
           
             §.
             13.
             
          
           
             Hist.
             lib.
             6.
             
             Spartian
             .
             in
             Adriano
             .
          
           
             Dan.
             6.
             8.
             
          
           
             §.
             1.
             
          
           
             
               Not
               in
               Maim
               .
               de
               Idol
               c.
            
             1.
             sect
             .
             1.
             
          
           
             
               V
               Chamier
               :
               Panstrat
               .
               Cath.
               To.
            
             2.
             l.
             9.
             c.
             9.
             s.
             9.
             
             
               Amam
               .
               An.
               tib
               .
               Bibl.
               l.
            
             2.
             p.
             228.
             
          
           
             
               V.
               Selden
               .
               de
               Diis
               Syris
               Proleg
               .
               p.
            
             28.
             
             &
             44.
             
             
               Abodazara
               cap.
            
             1.
             
          
           
             
               Birtram
               .
               de
               Polit.
               Iud.
               cap.
            
             2.
             p.
             12.
             
             
               Franz
               .
               Sch.
               Sacrif
               .
               disp
               .
            
             2.
             
             
               Coppenb
               .
               Sch.
               Sacrif
               .
               p.
            
             14.
             
          
           
             §.
             2.
             
          
           
             
               Socinus
               prael
               .
               cap.
            
             2.
             
          
           
             §
             3.
             
          
           
             
               Scrutin
               .
               Scrip.
               part
            
             .
             2.
             dist
             .
             3.
             cap.
             11.
             
          
           
             
               V.
               Porphyr
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               En●ytlop
               .
               ad
               ●ram
               Nonarii
               Terrig
               .
               c.
            
             9.
             p.
             96.
             
          
           
             
               Nicomach
               .
               l.
            
             8.
             
          
           
             
               De
               Abstin
               .
               lib.
            
             2.
             s.
             27.
             
          
           
             Ep.
             ad
             Aug.
             
          
           
             Lib.
             1.
             c.
             1.
             
          
           
             Gen.
             4.
             2.
             
          
           
             V.
             Ainsworth
             ,
             in
             loc
             .
          
           
             
               De
               abstin
               .
               l.
            
             4.
             s.
             22.
             
          
           
             
               V.
               petit
               .
               ad
               Log
               ,
               Act.
               p.
            
             3.
             
          
           
             
               Quaest.
               Grac.
               q.
            
             6
             
          
           
             Levit.
             3
             ▪
             13.
             
          
           
             Iliad
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             449
             A●g
             .
             1.
             v.
             409
             ,
             
               &c
               ▪
            
          
           
             
               Hist.
               Natur
               .
               lib.
            
             18.
             c.
             2.
             
          
           
             Levit.
             2.
             14.
             
          
           
             
               V.
               Saubertum
               de
               sacris
               .
               c.
            
             19.
             
          
           
             
               Vossius
               de
            
             1
             
               ●ol
               ,
               l
            
             2.
             cap.
             59.
             
          
           
             Gr●c
             .
             Fer.
             
          
           
             §.
             4.
             
          
           
             
               Geogr.
               l.
            
             10.
             
          
           
             
               Deipnosoph
               .
               lib.
            
             9.
             
          
           
             
               Deipnos
               .
               l
               ▪
            
             14.
             cap.
             10.
             
             
               V.
               Meursi●
               Graec.
               Arist.
               Castellon
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Hospin
               .
               de
               Festis
               .
               M●●h
               Benther
               de
               Fastis
               .
            
          
           
             
               Exercit.
               in
               Bar.
            
             16.
             s.
             42.
             
               sed
               vide
               Gothofred
               .
               in
            
             Tim.
             3.
             16.
             
             
               S●lmas
               .
               in
               hist.
               Aug.
               p.
            
             31.
             33.
             
             
               Suidas
               inv
               .
               Mithras
               .
               No●●us
               in
               Naz
               ▪
               S●clit
               .
               p.
            
             132.
             
             
               M●●rsium
               in
               Eleusi●is
            
             .
          
           
             
               Aristol
               .
               Nicom
               .
               l.
            
             8.
             c.
             1.
             
          
           
             Moral
             .
             advers
             .
             Colotem
             .
          
           
             
               Lord
               Bacon
            
             Essay
             of
             a
             King.
             
          
           
             §.
             3.
             
          
           
             §.
             2.
             
          
           
             Homil.
             65.
             in
             Gen.
             ●7
             .
             26.
             
             Tom.
             1.
             p.
             506.
             
             
               Ed.
               Savil.
            
             
          
           
             
               Politic.
               lib.
            
             1.
             cap.
             2.
             
          
           
             Gen.
             8.
             20.
             18.
             19.
             
             ●2
             .
             2.
             31.
             54.
             
             Job
             4●
             8.
             
          
           
             §.
             4.
             
          
           
             
               V.
               Selden
               .
               de
               success
               .
               ad
               leo
               .
               Heb.
               cap.
            
             5.
             
             
               Origin
               cap.
            
             15.
             p.
             69.
             
          
           
             Qu.
             108.
             
               in
               Gen.
            
             
          
           
             
               V.
               Isidor
               .
               Pel.
               lib.
            
             2.
             ep
             .
             47.
             
             &
             48.
             
               ad
               fi●
               ▪
            
          
           
             
               V.
               Selden
               .
               de
               success
               .
               ad
               Pontis
               .
               ebr
               .
               cap.
            
             1.
             
               sed
               &
               V.
               eum
               de
               Syned
               .
               lib.
            
             ●
             .
             cap.
             16.
             
          
           
             
               V.
               Selden
               de
               Syned
               .
               l
            
             2.
             cap.
             2.
             s.
             3.
             
          
           
             §.
             5.
             
          
           
             Plut.
             de
             I●
             .
             &
             Osi●id
             .
             Str.
             Geog.
             l
             17.
             
             Quest.
             Rom.
             110.
             
             Politic.
             l.
             3.
             cap.
             10.
             11.
             l.
             6.
             cap.
             8.
             lib.
             3.
             c.
             4.
             
             
               Herod
               .
               l.
               6.
            
             
             V.
             C●ag
             .
             de
             rep
             Laced
             .
             lib.
             2.
             c.
             2.
             
          
           
             
               Qu.
               Rom.
            
             110.
             
          
           
             
               Strom.
               l.
            
             7.
             ep
             .
             121.
             
             
               Geog.
               l.
            
             14.
             
             
               S●eton
               .
               in
               Aug.
               c.
            
             31.
             
             
               V.
               Casaub.
               in
               l.
               &
               Seld.
               de
               Syned
               l.
            
             1.
             
             ●
             .
             10.
             
          
           
             §
             1.
             
          
           
             Rom.
             13.
             1.
             
          
           
             §.
             2.
             
          
           
             Mr.
             Smiths
             dis
             .
             6.
             of
             Prophecy
             ,
             chap.
             4.
             
          
           
             Strom.
             ●
             .
             Eccl.
             hist.
             l.
             5.
             17
             ▪
             praes
             .
             in
             I●
             .
             Nahum
             .
             Habak
             .
             Ch●ys
             .
             in
             
               1.
               
               Cor.
            
             Hom.
             29.
             
             Epiph.
             haeres
             .
             48.
             
             Ezek.
             4.
             14.
             
          
           
             
               Orig.
               c.
               Celsum
               ,
               lib.
            
             2.
             p.
             62.
             l.
             3.
             p.
             124.
             
             
               Tertull.
               de
               an
               .
               c.
            
             9.
             
          
           
             Dan.
             10.
             11.
             
             Habak
             3.
             16.
             
             
               Procop.
               Gaz.
               in
            
             1
             Reg.
             1●
             .
             
               Ed.
               Meursii
            
             .
          
           
             
               Lycop●r
               .
               Alex.
               p.
            
             2.
             
          
           
             
               Ioseph
               .
               c.
               App.
               l.
            
             2.
             
             
               Euseb.
               Praep.
               l.
            
             13.
             cap.
             12.
             
             
               Tertul.
               Apol
               .
               c.
            
             16.
             
               c.
               Notion
               .
               l.
            
             1.
             c.
             13.
             
             
               Lamprid.
               vit
               .
               Alex.
               Sever.
               Seneca
               ep
               .
            
             95.
             
             
               Tibullus
               .
               eleg
            
             .
             3.
             l.
             1.
             
             
               Lucian
               .
               Pseudol
               .
               p.
            
             893.
             
               ed.
               Paris
            
             .
          
           
             §.
             4.
             
          
           
             
               Macrob.
               Saturnal
               .
               l.
            
             1.
             c.
             16.
             
          
           
             
               Servius
               Honor.
               in
               Virgil.
               Georgic
            
             .
             1.
             
          
           
             Festus
             
               V.
               religios
            
             .
          
           
             
               Advers
               .
               l.
            
             24.
             c.
             13.
             
          
           
             
               De
               Re
               Rust.
               l.
            
             1.
             c
             29.
             
          
           
             
               Dei●nos
               .
               l.
            
             1.
             
          
           
             
               Saturn
               .
               l.
            
             1.
             c.
             16.
             
          
           
             
               De
               jure
               Nat.
               apud
               Heb.
               l.
            
             3.
             cap.
             15.
             
             
               De
               Idolol
               .
               c.
            
             14.
             
          
           
             §.
             5.
             
          
           
             
               Hom.
               Iliad
               .
               Apoll.
               Argon
               .
               l.
            
             1.
             
             
               Casaub.
               ad
               Th●o
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Saub
               de
               sacri
               .
               cap.
            
             12.
             
             
               Paus.
               l.
            
             2.
             
             Matth.
             27.
             24.
             
             
               Casaub.
               ad
               Bar.
               exer
            
             .
             16.
             s.
             75.
             
               ●aro●
               .
               ad
               An.
               Christi
            
             34
             
               M●ntacutius
               Orig.
               Eccles.
            
             10.
             1.
             l.
             2.
             p.
             388.
             
             
               Vossius
               Harm
               .
               Evang.
               l.
            
             ●
             .
             cap.
             5.
             
             
               V.
               M●yerum
               de
               P●patu
               ,
               Rom.
               l.
            
             1.
             c.
             32.
             5
             
             
               De
               Croy.
               Conf.
            
             1.
             c.
             33.
             
             
               Ov●d
               .
               Fast.
               lib.
            
             2.
             
          
           
             
               V.
               Brisson
               .
               de
               sormulis
               lib.
            
             1.
             p.
             8.
             
          
           
             
               O
               ●●omist
               .
               c.
               lib.
            
             ●
             .
             c.
             12.
             
          
           
             
               V.
               Leon.
            
             5.
             
             
               Allatium
               de
               Marthece
               ,
               vet
               .
               Eccles.
               p.
            
             45
             ,
             &c.
             
          
           
             
               Athenaeus
               Deipnos
               .
               l.
            
             8.
             c.
             8.
             
          
           
             
               V.
               Apud
               Briss.
               de
               sormulis
               ,
               l.
            
             1.
             
               &
               apud
               Seld.
               de
               Syned
               .
               lib.
            
             1.
             cap.
             10.
             
          
           
             
               Suidas
               in
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               Ioh.
               Coch.
               Excerpt
               .
               Gen
               Saubed
               .
               cap
            
             1.
             p.
             146.
             
             
               Vostius
               in
               Pir●e
               Elicsest
               p
            
             2.
             6.
             
             
               Selden
               de
               Syned
               .
               l.
            
             1.
             cap.
             7.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             §
             3.
             
          
           
             
               Tract
               of
               Schism
            
             ,
             1642.
             
          
           
             
               So●●at
               .
               hist.
               Eccles.
               lib.
            
             6
             ,
             cap.
             3.
             
          
           
             
               V.
               Petavii
               .
               Diotrib
               .
               de
               Po●est
               .
               Consa
               ,
               &
               com
               .
               usurp
               .
               cap.
            
             4
             
          
           
             §.
             4.
             
          
           
             
               Respons
               .
               ad
               Syllog
               .
               Quest.
               cap.
            
             16.
             
          
           
             1
             Cor.
             14.
             34.
             1
             
             Cor.
             6.
             4.
             
             —
             15.
             
          
           
             §
             5.
             
          
           
             
               Theodoret.
               lib.
            
             1.
             c.
             22.
             
          
           
             
               Id.
               l
            
             ,
             2.
             cap.
             24.
             
          
           
             Lib.
             2.
             c.
             17.
             
             Advers
             .
          
           
             
               haeres
               .
               cap.
            
             16.
             
          
           
             
               Answ.
               to
               the
               Pref.
               p.
            
             16.
             s.
             22.
             
          
           
             §.
             6.
             
          
           
             
               See
               Mr.
            
             Durham
             ,
             
               Tract
               of
               Scandal
               ,
               part
            
             .
             2.
             ch
             .
             12.
             
          
           
             
               Picus
               Mi
               -
               ?
               ra●d
               .
               Apol.
               p.
            
             225.
             226.
             
          
           
             Iob
             1
             14.
             
             Summ.
             2.
             2.
             q.
             2.
             art
             .
             6.
             
          
           
             Mr.
             Hales
             
               of
               Schism
               ,
               p.
            
             8.
             
          
           
             Ep.
             57.
             
          
           
             
               De
               secess
               .
               ab
               Eccl.
               Rom.
               &
               pace
               inter
               Evang.
               const
               .
               p.
            
             225.
             
          
           
             §.
             7.
             
          
           
             §.
             8.
             
          
           
             
               C.
               de
               decurion
               .
               lib.
            
             10.
             
               l.
               nominationem
               Pet.
               Fabri
               .
               Comment
               .
               ad
               tit
               .
               de
               d●versis
               Reg.
               juris
               Lampridius
               in
               Alex.
               Severo
               .
            
          
           
             
               Politic
               l.
            
             6.
             cap.
             2.
             
          
           
             
               V.
               Grotium
               de
               jure
               bel
               .
               &c.
               lib.
            
             ●
             .
             cap.
             5.
             sect
             .
             ●7
             .
          
           
             
               V.
               Iac.
               Omphalium
               de
               usurp
               .
               Leg
               l.
            
             7.
             c.
             2
             
               Ulp.
               l.
            
             1.
             
             
               D.
               de
               Appel
               .
               H●ttom
               .
               com
               .
               V.
               Juris
               .
            
          
           
             Controv.
             4.
             qu.
             4.
             c.
             2.
             
          
           
             
               Iust.
               auth
               .
               diss
               .
               epis
               .
               collat
               .
            
             9.
             
             
               Theod.
               cod
               .
               de
               S.
               S.
               Eccl
               .
               c.
               omni
               .
            
          
           
             
               G●ot
               .
               de
               ●ure
               belli
               a●
               p●cis
               ,
               l.
            
             3.
             cap.
             20.
             sect
             46.
             
          
           
             
               Vellei
               .
               Paterc
               .
               hist.
               lib.
            
             2.
             
          
           
             
               Grot.
               de
               Imp.
               summ
               .
               Potest
               ..
               cap.
            
             7.
             s.
             14
             ,
             15
             ,
             &c.
             c.
             8.
             s.
             13.
             
             
               Chamier
               :
               To.
            
             2.
             l.
             13.
             c.
             12.
             
             
               Whitaker
               Co
               ●tr
            
             .
             3
             q.
             2.
             
             
               C●is
               .
               de
               Lib.
               Eccles.
               cap.
            
             2.
             
             
               M●r
               ●
               .
               c.
               hist.
               Papa●us
               passim
               .
            
          
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             
               Hist.
               Council
               of
               Trent
               ,
               l.
            
             7.
             p.
             61●
             .
          
           
             Deut.
             29.
             15.
             
             Acts
             2.
             38.
             
          
           
             §.
             3.
             
          
           
             Dib
             .
             3.
             p.
             142
             ,
             143
             ,
             &
             147.
             
          
           
             Tertul.
             Apol.
             c.
             39
             ,
             
               describes
               exclusion
               to
               be
            
             à
             communicatione
             Orationis
             &
             conventus
             ,
             &
             omnis
             sancti
             commercii
             :
          
           
             §.
             4.
             
          
           
             P.
             97
             ▪
             
               ed.
               Paris
            
             .
             1636
             :
          
           
             Lib.
             10
             ▪
             
               e●
               ▪
            
             97
             ▪
             
          
           
             
               Hist.
               Eccl.
               lib.
            
             3.
             cap.
             33.
             
             
               Selden
               .
               de
               Sy●ed
               .
               l.
            
             1.
             cap.
             9.
             
             
               V.
               Heraldum
               in
               Tertul.
               Apologet
               .
               cap.
            
             39.
             
          
           
             
               Ioseph
               .
               Hales
               .
               p.
            
             2.
             cap.
             12.
             
          
           
             §.
             4.
             
          
           
             §.
             7.
             
          
           
             §.
             8.
             
          
           
             §
             1.
             
          
           
             
               Gellius
               Noct.
               Attic.
               l.
            
             6.
             c.
             16.
             
               V.
               Grotium
               de
               jure
               belli
               ,
               l.
            
             2.
             c.
             20.
             s.
             6
             ,
             7
             ,
             8.
             
             
               Matth.
               1.
               19.
            
             
          
           
             §
             2.
             
          
           
             §.
             3.
             
          
           
             
               Caesar
               de
               bello
               Gallico
               .
               l.
            
             6.
             
             
               V.
               Nicolaum
               Damascenum
               de
               moribus
               gentium
               de
               cercetis
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               Selden
               de
               jure
               natur
               &c.
               l.
            
             4.
             cap.
             8.
             
             
               Excerpt
               .
               Gem.
               Sanh
               .
               pag.
            
             147.
             
          
           
             
               Epist.
               Hebr.
               I●stitut
               .
               p.
            
             55.
             
          
           
             
               V.
               Selden
               de
               jure
               nat
               .
               &c.
               lib.
            
             4.
             cap.
             8.
             p.
             516.
             
             
               Shulchan
               .
               A
               ru●h
               chosen
               .
               hammischpat
               .
               s.
            
             100.
             
             
               Excerpt
               .
               Gen.
               Sam.
               bed
               .
               p.
            
             141.
             n.
             11.
             12.
             
          
           
             §
             ,
             5.
             
          
           
             p.
             146.
             
          
           
             
               Lex
               Rabbinic
               .
               p.
            
             828.
             
          
           
             
               Pirk.
               R.
               Elieser
               c.
            
             38.
             p.
             101.
             
          
           
             p.
             226.
             ad
             230.
             
          
           
             §.
             6.
             
          
           
             
               Ep.
               institut
               .
               pag.
            
             56.
             
          
           
             
               De
               Syned●iis
               lib.
               1.
               cap.
            
             7.
             
          
           
             §.
             1.
             
          
           
             §
             2.
             
          
           
             §.
             3.
             
          
           
             ●
             ▪
             4.
             
          
           
             §.
             5.
             
          
           
             §.
             6.
             
          
           
             Hudson
             
               of
               the
               Church
            
             cap.
             1.
             sect
             .
             3.
             
          
           
             §.
             1.
             
          
           
             §
             2.
             
          
           
             Rev.
             1.
             16.
             
          
           
             Heb.
             13.
             7.
             
             Heb.
             2.
             3.
             
          
           
             Titus
             1.
             9.
             2
             
             Tim.
             3.
             1.
             
          
           
             Heb.
             13.
             17.
             
          
           
             2
             Tim.
             4.
             2.
             
          
           
             1
             Cor.
             14.
             
          
           
             1
             Tim.
             4.
             13.
             
          
           
             Matth
             28.
             18.
             
          
           
             §.
             3.
             
          
           
             
               Matthaeus
               Paris
               .
               hist.
               Angl.
               in
               Hen.
            
             3.
             
             A.
             1257.
             p.
             939.
             
             
               Ed.
               Vatsi●i
               Cap.
            
             8.
             
               apud
               Balaeum
               .
               App
               de
               vit
               .
               Pontif.
               p.
            
             480.
             
          
           
             §.
             4.
             
          
           
             1
             Joh.
             4.
             1.
             1
             
             Joh.
             2.
             20.
             
          
           
             Heb.
             5.
             12.
             
          
           
             
               Calvin
               .
               in
            
             Joel
             .
             2.
             28.
             
          
           
             Jer.
             31.
             31.
             
          
           
             Heb.
             10.
             25.
             
          
           
             Heb.
             13.
             7.
             
          
           
             Heb.
             1.
             1.
             
          
           
             §.
             5.
             
          
           
             1
             Cor.
             11
             :
             26.
             
          
           
             §.
             6.
             
          
           
             
               Philolog
               .
               Sacr.
               de
               Hebr.
               N.
               T.
               cap.
            
             2.
             
          
           
             Horae
             hebr
             .
             in
             Matth.
             24.
             3.
             p.
             262.
             
          
           
             Matth.
             19.
             28.
             
          
           
             Acts
             2.
             11
             
          
           
             §.
             7.
             
          
           
             
               Heb.
               2.
               
               ●
            
             .
             Lightfoot
             Horae
             .
             Hebr.
             in
             Matth.
             12.
             32.
             p.
             173.
             
             Heb.
             6.
             5.
             
          
           
             1.
             
             Cor.
             4.
             20.
             
          
           
             1
             Cor.
             24.
             
          
           
             Isai.
             9.
             5.
             
             Heb.
             9.
             11.
             
          
           
             Heb.
             10.
             1.
             
          
           
             Eph.
             2.
             7.
             
          
           
             Matth
             12.
             32.
             
          
           
             D
             Reynolds
             on
             Hosea
             14.
             3.
             
          
           
             Heb
             10.
             26
             ,
             27
             ,
             28.
             
          
           
             §.
             8.
             
          
           
             Eph.
             4.
             11
             
          
           
             1
             Cor.
             12.
             29
             ,
             8
             ,
             9
             ,
             10
             ,
             11.
             
          
           
             Eph.
             3.
             5.
             
          
           
             Heb.
             13.
             7
             ,
             17.
             1
             
             Tim.
             5.
             17.
             
             Eph.
             4.
             11.
             
          
           
             §
             1.
             
          
           
             §
             2.
             
          
           
             *
             B.
             Bilson
             Perpet
             .
             Govern
             .
             cap.
             2.
             
             B.
             Andrews
             
               Form
               of
               Government
               in
               the
               old
               T.
               B.
            
             Usher
             .
             
               Original
               of
               Episc.
            
             
          
           
             *
             Herl
             
               of
               Indep
            
             .
             p.
             4.
             
             Apol.
             Spanbem
             .
             omnes
             .
          
           
             Numb
             .
             3.
             v.
             30
             ,
             34
             ,
             35.
             
          
           
             Numb
             .
             4.
             28.
             32.
             
             Numb
             .
             4.
             19.
             
          
           
             §.
             3.
             
          
           
             §
             5.
             
          
           
             §
             5.
             
          
           
             §.
             1.
             
          
           
             Heb.
             1.
             2
             ,
             5
             ,
             6.
             
          
           
             Arg.
             1.
             
          
           
             Answ.
             1.
             
          
           
             Isa.
             9.
             6.
             
             Matth
             28.
             18.
             
          
           
             Matth.
             28.
             18.
             19.
             
          
           
             §
             2.
             
          
           
             1
             Cor.
             14.
             40.
             
          
           
             1
             Cor.
             14.
             26.
             
          
           
             1
             Cor.
             10.
             32.
             
          
           
             1
             Cor.
             10.
             31.
             
          
           
             Rom.
             14.
             6
             ,
             7.
             
          
           
             Acts
             2.
             38.
             8.
             12
             ,
             19
             ,
             5.
             
          
           
             §.
             3.
             
          
           
             §
             4.
             
          
           
             1
             Tim.
             3.
             1.
             to
             the
             8.
             
          
           
             Titus
             1.
             5.
             to
             the
             10.
             
          
           
             Hom.
             18.
             in
             1
             
               Tim.
               To.
            
             4.
             
          
           
             Epistol
             .
             80.
             
               ●ad
               Hesych
            
             .
          
           
             §.
             5.
             
          
           
             Acts
             20.
             28.
             
          
           
             2
             Tim.
             4.
             2.
             
          
           
             1
             Tim.
             5.
             21.
             
          
           
             Heb.
             13.
             17.
             
          
           
             1
             Tim.
             5.
             22.
             
          
           
             1
             Tim.
             5.
             19.
             
          
           
             2
             Tim.
             2.
             2.
             
          
           
             Titus
             1.
             5.
             
          
           
             §.
             6.
             
          
           
             §.
             7.
             
          
           
             Heb.
             5.
             2.
             
             Rom.
             10.
             14.
             
          
           
             §.
             8.
             
          
           
             
               Ecclesiast
               .
               Polity
               lib.
            
             3.
             sect
             .
             11.
             
          
           
             §.
             9.
             
          
           
             
               Parker
               de
               Polit.
               Eccles
               .
               lib.
            
             2.
             c.
             40.
             
          
           
             §.
             10.
             
          
           
             ●
             Pet.
             2.
             13.
             
          
           
             Rom.
             13.
             1
             ▪
             
          
           
             Eph.
             4.
             12.
             
          
           
             §.
             11.
             
          
           
             
               Parker
               ▪
               Polit.
               Eccles.
               l.
            
             2.
             cap.
             45.
             
               s.
               c.
            
             
          
           
             §.
             12.
             
          
           
             1
             Cor.
             12.
             28
             ,
             29.
             
          
           
             Eph.
             4.
             8.
             
          
           
             Matth.
             28.
             19.
             
          
           
             De
             Ecclesia
             in
             
               Mat.
               18.
            
             15.
             
             Tom.
             1.
             op
             .
             in
             40.
             p.
             27.
             
          
           
             §.
             13.
             
          
           
             
               Rivet
               .
               Isagog
               .
               ad
               Script
               .
               sacr
               .
               cap.
            
             24.
             s.
             3.
             
          
           
             §.
             1.
             
          
           
             Extravag
             .
             unum
             sanctum
             .
          
           
             §.
             2.
             
          
           
             Matth.
             28.
             18.
             
          
           
             Isa.
             9.
             6.
             
          
           
             Matth.
             2●
             .
             18
             ,
             19.
             
          
           
             Luk.
             5.
             32.
             
          
           
             Mat.
             3.
             23.
             
             Mat.
             4.
             1.
             
          
           
             John
             1.
             29.
             
          
           
             John
             1.
             37.
             
          
           
             John
             2.
             2.
             
             John
             2.
             17
             ,
             23.
             
          
           
             John
             3
             ▪
             22.
             
             John
             4.
             1.
             
          
           
             Luke
             5.
             1.
             
             Matth.
             4.
             18
             ,
             19.
             
             Mark
             1.
             16
             ,
             17.
             
          
           
             
               De
               Consensu
               Evang.
               l.
            
             2.
             cap.
             17.
             
          
           
             V.
             Casaub.
             exer
             .
             in
             Bar.
             13.
             s.
             11.
             
             Montacut
             .
             Grig
             .
             Eccles.
             To.
             1.
             p.
             2.
             p.
             41.
             
             Chemnitium
             Harm
             .
             Evan●c
             .
             36.
             
          
           
             Acts
             1.
             21
             
             ▪
             22.
             
          
           
             
               Harmon
               .
               cap.
            
             50.
             
          
           
             Mark
             3.
             14
             ,
             15.
             
          
           
             §.
             3.
             
          
           
             1
             Cor.
             2.
             5.
             
          
           
             Psal.
             84.
             7.
             
          
           
             Amos
             7.
             14.
             
          
           
             §.
             4.
             
          
           
             Suidas
             in
             v.
             Digest
             .
             l.
             50.
             tir
             .
             16.
             leg
             .
             106.
             
             Cont.
             Ebionitas
             .
          
           
             
               Lib.
               16.
               tit
            
             .
             8.
             
          
           
             Exercit.
             14
             Sect.
             4.
             
          
           
             2
             Cor.
             8.
             23.
             
          
           
             §.
             5.
             
          
           
             Ezek.
             34.
             10.
             
          
           
             Matth.
             10.
             7
             ▪
             
          
           
             Matth.
             22.
             
             ●
             .
          
           
             Mat.
             10.
             2.
             
          
           
             §.
             6.
             
          
           
             Tom.
             8.
             
               ed.
               Savil.
               p.
            
             105.
             
          
           
             Lib.
             1.
             
               c.
               Iovin
            
             .
          
           
             
               Hist.
               Ecclesiast
               .
               lib.
            
             2.
             c.
             14.
             
          
           
             Chrysost.
             in
             
               Matth.
               6.
               16.
            
             
          
           
             
               Hist.
               Rom.
               lib.
            
             11.
             
          
           
             1
             Cor.
             3.
             12.
             
          
           
             Rev
             ,
             21.
             19.
             
          
           
             John
             2.
             19.
             
          
           
             Gal.
             2.
             7.
             
             Acts
             8.
             14
             ,
             Gal.
             2.
             9.
             
          
           
             Mat.
             18.
             1.
             
             Mat.
             9.
             34.
             
             Luk.
             9.
             46.
             
          
           
             §.
             7.
             
          
           
             Luke
             10.
             1.
             
          
           
             Luke
             ▪
             12
             ,
             25.
             
          
           
             v.
             Psal.
             109.
             
             Jer.
             3.
             
             Numb
             .
             23.
             —
             32.
             
          
           
             §.
             8.
             
          
           
             To.
             2.
             l.
             10.
             c.
             5.
             s.
             2.
             
          
           
             Beza
             in
             loc
             .
          
           
             Lev.
             19.
             17.
             
          
           
             
               De
               Syned
               .
               l.
            
             1.
             c.
             9.
             
               in
               Gemar
               .
               Babyl
               .
               ad
               tit
               .
               Rhabbath
               .
               c.
            
             16.
             fo
             .
             119.
             
          
           
             V.
             Grotium
             in
             Matth.
             5.
             22.
             
             Selden
             de
             Syned
             .
             l.
             2.
             c.
             8.
             
          
           
             
               Ioseph
               .
               l.
            
             2
             ,
             
               cont
               .
               Appion
            
             .
          
           
             Gelespy
             Aaron's
             Rod
             ,
             l.
             3.
             c.
             2.
             p.
             552.
             l.
             2.
             c.
             9.
             p.
             296.
             
          
           
             Thes
             ▪
             41
             ▪
             Perpetual
             Government
             .
             c.
             4.
             
          
           
             1
             Cor.
             6.
             1.
             
             —
             6
             ▪
             
          
           
             Matth.
             5.
             23
             ,
             24.
             
          
           
             
               Praeterit
               ▪
               lib.
            
             1.
             p.
             43.
             
          
           
             V.
             Rainolds
             Conf.
             with
             Hart.
             cap.
             2.
             div
             .
             3.
             
             Grot.
             
               in
               Mat.
               16.
            
             
          
           
             §.
             1.
             
          
           
             Dan.
             9.
             24.
             with
             Rom.
             4.
             15
             ▪
             
          
           
             Joh.
             20.
             12
             
          
           
             Mat.
             28.
             16
             
          
           
             1
             Cor.
             15.
             6
             
          
           
             Mark
             16.
             15.
             
          
           
             Mat.
             18.
             19
             
          
           
             Luk.
             24
             52
             Acts
             1.
             12.
             
             Luk.
             14.
             53
             
          
           
             Acts
             1.
             13.
             
          
           
             
               V.
               L.
               Empor
               .
               in
               Cod
               ▪
               Midd●th
               .
               c.
            
             4.
             
             Sect.
             5.
             
          
           
             Annot.
             in
             loc
             .
             Dissert
             .
             3.
             c.
             4.
             
             Schism
             .
             c.
             4
             ▪
             Sect.
             13.
             
             Answ.
             
               to
               the
               Cath.
            
             c.
             4.
             s.
             2.
             
             
               Schism
               disarm'd
            
             .
             Ans.
             c.
             3.
             s.
             4
             
          
           
             Acts
             8.
             14.
             
          
           
             Acts
             10.
             5
             ,
             32.
             
          
           
             Gal.
             1.
             18
             ,
             19.
             
          
           
             Gal.
             2.
             1
             ,
             9.
             
          
           
             Acts
             10.
             11.
             
          
           
             Gal.
             2.
             7
             ,
             8
             ,
             9.
             
          
           
             
               Answ.
               to
            
             Cathol
             .
             Gentl.
             chap.
             4.
             s.
             3.
             numb
             7.
             
          
           
             Acts
             9.
             15.
             
          
           
             Acts
             9.
             20
             ,
             22
             ,
          
           
             Acts
             13.
             5
             ,
             14.
             
          
           
             Acts
             19.
             8.
             
          
           
             Act.
             18.
             19
             
          
           
             Acts
             10.
             28.
             
          
           
             Matth.
             16.
             19.
             
          
           
             Acts
             15.
             7.
             
          
           
             
               Euseb.
               lib.
            
             3.
             cap.
             1.
             
          
           
             §.
             3.
             
          
           
             
               V.
               Picherellum
               de
               Missa
               ,
               cap.
            
             1.
             
             
               Casaub.
               Exercit.
            
             16.
             sect
             .
             58.
             
          
           
             Acts
             13.
             2.
             
          
           
             §.
             4.
             
          
           
             
               V.
               Bezam
            
             ,
             in
             Acts
             13.
             15.
             in
             Acts
             11.
             30.
             
             —
             6.
             3
             —
             14.
             12.
             
             —
             20.
             28.
             
          
           
             Apparat.
             ad
             lib.
             de
             Prim.
             Papae
             .
             p.
             151.
             220.
             
             
               In
               1
               Tim.
               5.
               1.
            
             v.
             etiam
             
               in
               1
               Cor.
               12.
               28.
            
             
             Aug.
             lib.
             4.
             ad
             Boni●
             .
             cap.
             4.
             
          
           
             Ep.
             ad
             Aug
             
          
           
             C.
             Ebion
             .
          
           
             
               V.
               Soaliger
               .
               de
               Emend
               .
               temp
               .
               l.
            
             6.
             
             
               &
               Lud.
               Capelli
               vind
               .
               c.
               Buxtor
               ●ii
               diss
               .
               Selden
               .
               Com.
               in
               Eutychium
               .
               p.
            
             25.
             
          
           
             Acts
             17.
             23
             ▪
             
          
           
             Acts
             15.
             21
             
          
           
             
               V.
               Buxtorf
               .
               Synag
               Iud.
               c.
            
             9.
             p.
             216.
             
          
           
             V.
             Lud.
             de
             Dieu
             in
             
               Acts
               13.
               15
            
          
           
             V.
             Cloppenb
             .
             tract
             ▪
             de
             Sabb.
             deuteropr●to
             &
             Lud.
             Capelli
             ●p
             .
             ad
             Clopp
             .
             p.
             74.
             eum
             resp
             .
             Clopp
             .
             p.
             143.
             
             
               Luke
               4.
               17
               ▪
            
          
           
             
               In
               Thisbi
               v.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Acts
             1.
             3.
             27.
             
          
           
             
               Itiner
               .
               p.
            
             114.
             
               ed.
               L'
               ▪
               Emper.
            
             
          
           
             
               V.
               L'Emper
               .
               in
               Not.
               p.
            
             220.
             
          
           
             
               V.
               Serrarium
               .
               Rabb
               .
               prior
               .
               cap.
            
             32.
             
          
           
             Matth.
             4.
             9.
             
          
           
             Mark
             1.
             23
             
          
           
             Luke
             4.
             17.
             
          
           
             John
             6.
             59.
             18.
             20.
             
          
           
             Acts
             13
             ▪
             14
             ▪
             14
             ▪
             1.
             17.
             10.
             18.
             4
             
             ▪
             19.
             8.
             
          
           
             
               Iuvenal
               .
               sat
            
             .
             3.
             
          
           
             
               Advers
               .
               l.
            
             1
             cap.
             19.
             
          
           
             Not.
             in
             Frag.
             Graeca
             p.
             25.
             
               in
               Mat.
               4
               ,
               23.
            
             
             Leg.
             ad
             Ca●um
             .
          
           
             Acts
             19.
             9
             ▪
             
          
           
             Annot
             ,
             in
             
               Acts
               16
               ,
               13
            
          
           
             
               De
               Idol
               .
               l.
            
             2.
             cap.
             80.
             p.
             715.
             
             
               In
               Fragm
               ▪
               G●
               .
               p.
            
             25.
             
          
           
             §.
             6.
             
          
           
             D.
             Lightfoot
             Horae
             Hebr.
             in
             Mat.
             2.
             23.
             p.
             70.
             
          
           
             
               De
               Syned
               .
               l.
            
             2.
             c.
             5.
             s.
             4.
             
          
           
             1●
             
               I●d
               ▪
               tit
               :
               Sanhed
               .
               c.
            
             1.
             sect
             .
             5.
             
          
           
             
               Ad
               Mis●
               .
               tit
               .
               Sanhed
               .
               c.
            
             1.
             sect
             .
             6.
             
          
           
             
               Cod.
               Theod.
               l.
            
             16.
             tit
             .
             8.
             l.
             13.
             
             &
             14.
             
          
           
             Numb
             .
             13.
             
             Numb
             .
             37.
             18.
             
          
           
             
               Gem.
               Babyl
               .
               ad
               tit
               .
               Sanhed
               .
               c.
            
             1.
             s.
             13.
             14.
             
             
               Scaliger
               Elench
               .
               Triher
               .
               c.
            
             10.
             
             
               Tzemach
               .
               David
               .
               p.
            
             1.
             
               m
               l.
            
             4.
             
             
               A●
               ▪
            
             880.
             
          
           
             
               Selden
               .
               id
               Eutych
               .
               p.
            
             19.
             
               de
               Syned
               .
               l.
            
             2.
             c.
             7.
             s.
             2.
             
          
           
             V.
             Light.
             foot
             Horae
             Hebr.
             
               in
               Matth.
               16.
               19.
            
             
          
           
             
               Dissertat
               .
               ad
               Lectorem
               &
               in
               not
               .
            
             193.
             &c.
             
          
           
             P.
             73.
             
               ed.
               L'Emper
               .
               Heb.
               Lat.
            
             
          
           
             P.
             115.
             
          
           
             
               Elench
               .
               Triherc
            
             .
             10
             ▪
             
          
           
             Luke
             2.
             46
             
          
           
             In
             Appar
             .
             de
             Templo
             .
          
           
             
               Annot.
               in
               Evang.
               p.
            
             32.
             
          
           
             §.
             7.
             
          
           
             Lib.
             omnem
             probum
             liberum
             esse
             .
          
           
             In
             Luc.
             4.
             16
             :
          
           
             Luke
             4.
             20.
             
          
           
             C.
             Ebeonites
             
          
           
             
               Synag
               .
               Iud.
               lib.
            
             1●
             .
          
           
             Lex
             Rabb
             .
             ad
             verb.
             
          
           
             
               In
               Benjam
               ,
               not
               p.
            
             149.
             
          
           
             i
             Cor
             1.
             20●
             
          
           
             Act.
             13.
             15.
             
          
           
             Service
             of
             God
             at
             
               Rel.
               Ass
               c.
            
             3.
             p
             ,
             56.
             
          
           
             De
             Syned
             .
             l.
             2.
             c.
             6.
             s.
             2.
             
             Thorndike
             Rel.
             Assem
             .
             cap.
             3.
             
          
           
             Mark
             5.
             35
             
             Luke
             8.
             49
             13.
             14.
             
          
           
             Mark
             2.
             25
             
          
           
             Annot.
             in
             
               Luc.
               13.
               14
            
          
           
             In
             Caligulâ
             .
             Lampr.
             vit
             .
             Alex.
             Sever
             .
             Vopiscus
             in
             Saturn
             .
          
           
             
               Cod
               de
               Iud
               ▪
               Colic
               .
               &
               Eam
               .
               l.
            
             13.
             
             
               Cod.
               Iud
               ▪
               l.
            
             17.
             
               c.
               de
               Iudaeis
            
             .
          
           
             §.
             8.
             
          
           
             Acts
             9.
             20.
             
          
           
             Acts
             13.
             5
             ,
             14.
             17.
             10.
             18.
             4.
             19.
             8.
             
          
           
             Acts
             11.
             3.
             
          
           
             Act.
             10.
             28.
             
          
           
             Acts
             15.
             1.
             
          
           
             15.
             7.
             
          
           
             
               Euseb.
               hist.
               l.
            
             4.
             c.
             6.
             
             
               &
               Chronic.
               Hist.
               sacr
               .
               l.
            
             2.
             p
             381.
             
               ed.
               Horn.
            
             
          
           
             Acts
             18.
             2
             ,
          
           
             Rom.
             16.
             3.
             
          
           
             Annot.
             in
             vit
             .
             Petri.
             ap
             .
             Platin.
             in
             vit
             .
             Petri.
             
          
           
             
               In
               Claud.
               cap.
            
             25.
             
          
           
             
               Lactant.
               l.
            
             4.
             c.
             7.
             
             
               Tertul.
               Apolog.
               cap.
            
             3.
             
               V.
               Pet.
               Pithaeum
               Hor.
               subseciv
               .
               l.
            
             2.
             c.
             3.
             
             
               Donatus
               Dilucid
               .
               in
               Sueton.
               in
               Claud.
               c.
            
             25.
             
          
           
             
               Act.
               18.
               15.
            
             
             Apud
             .
             Orig.
             lib.
             3.
             cont
             .
             Cels.
             
          
           
             §.
             9.
             
          
           
             Acts
             16
             3.
             
          
           
             Gal.
             5.
             2.
             
          
           
             Dr.
             Ham.
             of
             Schism
             ch
             .
             4.
             sect
             .
             6
             ,
             7
             ,
             &c.
             
          
           
             Gal.
             2.
             12.
             
          
           
             Schism
             sect
             .
             8.
             
          
           
             Answ.
             to
             S●his
             .
             Dis.
             ch
             2.
             s.
             5.
             
             Hieronym
             .
             in
             
               Gal.
               1.
               22.
            
             
          
           
             
               Reply
               to
               Cath.
               Gent.
            
             ch
             4.
             s.
             6.
             n.
             6.
             
             Aug.
             ep
             .
             8.
             9
             ,
             19.
             
             Hier.
             
          
           
             
               Act.
               15.
               23.
            
             
             Schism
             .
             p.
             75.
             
          
           
             Act.
             15.
             41.
             18.
             18.
             21.
             3.
             
          
           
             §.
             10.
             
          
           
             Acts
             2.
             42.
             
          
           
             
               Iust.
               Mart.
               Apol.
            
             2
             p.
             98.
             
               ed.
               Par.
            
             
          
           
             
               Apologe●
               .
               cap.
            
             3●
             .
          
           
             §.
             11.
             
          
           
             Cod.
             Middoth
             .
             c.
             5.
             s.
             3.
             
          
           
             V.
             Selden
             .
             de
             succes
             .
             ad
             Pontif.
             Ebre
             .
             l.
             2.
             c.
             2
             ,
             3
             ,
             5
             ,
             &
             6.
             
          
           
             
               Not
               in
               Cod.
               Middoth
               .
               p.
            
             187
             ,
             188.
             
          
           
             Isid
             Hisp.
             de
             Ecclesia
             offic
             .
             l.
             2.
             c.
             7
             Ive
             Carnot
             .
             decret
             .
             p.
             6.
             c.
             11.
             
             Ep.
             85.
             
          
           
             Dissert
             .
             2.
             cap.
             28.
             
          
           
             Comment
             .
             in
             1.
             
             Tit.
             
          
           
             De
             praescrip
             .
             adv
             .
             h●ret
             .
             c.
             32.
             
             Epist.
             lib.
             6.
             
             Ep.
             1.
             
          
           
             Observat.
             lib.
             1
             c.
             13.
             
          
           
             §.
             12.
             
          
           
             Levit.
             16.
             21.
             
          
           
             Ep
             ad
             Gallos
             ▪
             ep
             .
             154.
             
             &
             .
             166.
             
             Ioh.
             Cord.
             &
             V.
             in
             
               Mat.
               9.
               19
            
             :
          
           
             Gen.
             48.
             14
             ▪
             
          
           
             Numb
             .
             27.
             23.
             
          
           
             Acts
             6.
             6.
             
          
           
             Acts
             ●
             :
             17.
             
          
           
             Acts
             13.
             3.
             
          
           
             〈…〉
             14.
             
          
           
             〈…〉
             5
             ▪
             ●●
             ▪
             
          
           
             
               Titus
               1.
               5.
            
             
             V.
             Demost.
             Phil.
             1.
             &
             advers
             .
             Simon
             .
             &
             Ulpian
             in
             Schol.
             
          
           
             
               V.
               Selden
               .
               de
               Syned
               .
               l.
            
             1.
             cap.
             14
             ▪
             
               Grot.
               de
               Imp.
               Sum.
               Potest
               .
               c.
            
             10.
             s.
             5.
             
          
           
             
               Perpet
               .
               Govern.
               of
               Christs
               Church
               .
               c.
            
             7.
             
          
           
             
               Tract
               .
               San.
               cap.
            
             4.
             s.
             5.
             
             
               Ad
               tit
               .
               Sanhed
               c.
            
             1.
             
             
               De
               Syned
               .
               l.
            
             2.
             c.
             7.
             s.
             ●
             .
          
           
             Hierony
             n.
             in
             
               1.
               
               Tit.
            
             
          
           
             Dist.
             60.
             
               c.
               Mull.
               ex
               urb
               .
               Pay.
               
            
          
           
             Dist.
             95.
             
             Gloss.
             
          
           
             V.
             Francis
             Masons
             defence
             of
             Ordination
             of
             Presbyters
             .
          
           
             Ep.
             85.
             
               ad
               Evagrium
            
             .
          
           
             
               V.
               Selden
               .
               ad
               E●tych
               .
               n.
            
             22.
             p.
             143.
             
          
           
             Dist.
             6●
             .
             
               sect
               .
               h●r
            
             .
          
           
             Advers
             .
             Lucil.
             
          
           
             
               Origin
               .
               p.
            
             29
             ,
             30.
             
          
           
             
               B●blioth
               .
               Cod.
            
             254.
             
          
           
             1
             Tim.
             4.
             14.
             
          
           
             
               Rosellis
               de
               po●
               .
               Imper.
               &
               Papae
               .
               p.
            
             4.
             c.
             18
             
          
           
             
               Mich
               Medinas
               de
               s●●
               .
               hom
               .
               ●●rig
               .
               &
               contin
               .
               l.
            
             1.
             cap.
             5.
             
          
           
             
               Praes
               .
               p.
            
             58.
             
          
           
             Dial.
             ad
             Lucifer
             .
          
           
             
               Ep.
               August
               .
               ep
            
             .
             11
             
          
           
             
               Hist.
               Apostolica
               .
               p.
            
             7●
             
          
           
             
               Ep.
               ad
               Gal.
               ep
            
             .
             162.
             
          
           
             
               Apol.
               p.
            
             4.
             
          
           
             
               Exercit.
               ad
               Annal.
               Eccles
            
             .
             15.
             s.
             12.
             
          
           
             
               Hieron
               .
               ep
            
             .
             20.
             
               ad
               Lucinum
            
             .
          
           
             §.
             14.
             
          
           
             
               Misna
               &
               Gemar
               .
               tit
               .
               Sanhedr
               .
               c.
            
             ●
             .
             
               Tic.
               Sanhed
               .
               cap.
            
             4.
             s
             3.
             
             
               Arcan
               .
               Cath.
               Viritat
               .
               l.
            
             4.
             cap.
             6.
             
          
           
             
               De
               Concord
               .
               orbis
               p.
            
             377
             
          
           
             
               Euseb.
               hist.
               Eccles.
               lib.
            
             2.
             cap.
             1.
             
          
           
             Can.
             4.
             
          
           
             
               Hist
               Eccles
               lib.
            
             5.
             c.
             23.
             
          
           
             
               V.
               Iustell
               .
               not
               .
               in
               Canon
               .
               Universae
               Eccles.
               p.
            
             140.
             
          
           
             Joh.
             20.
             21
             ▪
             
          
           
             v.
             29.
             
          
           
             §.
             15.
             
          
           
             Exod
             3.
             16.
             18.
             4.
             29.
             12.
             21.
             17.
             5.
             
             ●8
             12.
             &c.
             
          
           
             
               Dissert
               .
               de
               jure
               Epis.
            
             3.
             o
             6.
             
             
               Vind
               cat
               .
               cap.
            
             ●
             .
             s.
             1.
             
          
           
             Theodoret.
             in
             
               1
               Tim.
               3.
               1.
            
             
          
           
             
               Tacitus
               hist.
               lib.
            
             1.
             
          
           
             Rev.
             2.
             4.
             
          
           
             
               Advers
               .
               ●●aeres
               .
               l.
               1.
               c
               ,
            
             14.
             
          
           
             §.
             16.
             
          
           
             
               In
               Sentent
               .
               lib.
               4.
               dist
               .
               4.
               sect
               .
            
             25.
             
          
           
             
               Hist.
               Eccles.
               tib
            
             .
             3.
             c.
             1.
             
          
           
             Plut.
             in
             Theseo
             .
          
           
             
               Hist.
               Eccl.
               l.
            
             3.
             c.
             4.
             
          
           
             Proleg
             in
             Chron.
             Eusebii
             .
          
           
             Cont.
             3.
             l.
             2.
             c.
             5.
             not
             .
             18.
             
          
           
             
               V.
               Chamier
               .
               Tom.
            
             1.
             l.
             2.
             cap.
             16.
             
          
           
             §.
             17.
             
          
           
             *
             
               Demosth.
               in
               Midiam
               .
               Plut.
               in
               Peril
               .
               &
               vit
               .
               Niciae
               ▪
               V.
               Meursi●m
               de
               A●chont
               .
               Athen.
               l.
            
             1.
             c.
             9.
             
             
               Ennium
               de
               Ep.
               Ath.
            
             
          
           
             *
             
               Paus.
               in
               Lacon
               ▪
               Pollux
               .
               Onom
               .
               lib.
            
             8.
             c.
             9.
             
          
           
             
               Pans
               .
               Lacon
               V.
               Nic.
               ●ragium
               de
               Rep.
               L●ced
               .
               lib.
            
             2.
             c.
             4.
             
          
           
             
               Conc
               ▪
               Chalce●o●ens
               .
               Part.
            
             2.
             
             Act.
             11.
             
               apud
               ●●in
               .
               Concil
               .
               Gr.
               La
               To
            
             3.
             p.
             410.
             
          
           
             
               Advers
               .
               haeres
               .
               l.
            
             3.
             cap.
             3.
             
          
           
             
               De
               praescript
               .
               advers
               .
               haere●
               .
               cap.
            
             32.
             
          
           
             
               De
               Virgin.
               veland
               .
               c.
            
             1.
             
          
           
             Dap.
             37.
             
               de
               pr●scrip●
            
             .
          
           
             
               Aug.
               Ep.
            
             42.
             
          
           
             
               Aug●
               Ep.
            
             29.
             
          
           
             
               Exhort
               .
               ●asil
               .
               c.
            
             7.
             
          
           
             
               V.
               Selden
               in
               Eutych
               .
               p.
            
             28
             ,
             &c.
             
          
           
             
               Adver
               .
               haeres
               .
               l.
            
             3.
             c.
             2.
             
          
           
             Lib.
             4.
             cap.
             43.
             
          
           
             Cap.
             44.
             
          
           
             E●
             69.
             
               ed.
               Pamel
               s.
            
             4.
             
          
           
             *
             
               V.
               Cyprian
               .
               ep
            
             .
             3.
             
               à
               Cler
               ▪
               Rom.
               ep
            
             .
             62.
             
             &
             65.
             
               in
               Mich.
            
             2.
             epist.
             1.
             
             
               Ep
               ▪
               ad
               M●g
               .
               p.
            
             33.
             
               ●d
               .
               ●s
               .
               Vossi
               p.
            
             31.
             
             
               Vedel
               ▪
               p.
            
             50.
             
          
           
             
               Usser
               .
               p.
            
             49.
             
          
           
             Ep.
             69.
             
          
           
             P.
             19.
             
             Voss●
             .
          
           
             
               Ep.
               gr
               .
               lat
               .
               p.
            
             57.
             
          
           
             Page
             54.
             
          
           
             Page
             57.
             
          
           
             Pag.
             69.
             
               &
               p.
            
             73.
             p.
             2
             ,
             3.
             
          
           
             
               Apol
               ▪
               p.
            
             3●
             .
          
           
             
               Euseb.
               l.
            
             5.
             cap.
             3.
             
          
           
             In
             Eph.
             4.
             
          
           
             
               De
               Eccles.
               Officiis
               l.
            
             7.
             cap.
             7.
             
          
           
             
               Conc.
               Hispal
               .
               secundum
               decret
            
             .
             7.
             
               apud
               Bin.
               T.
            
             4.
             p.
             560.
             
          
           
             
               Conc.
               Chal.
               Part.
            
             2.
             
             Act.
             11.
             
          
           
             §.
             ●8
             .
          
           
             Eccles.
             Hist.
             l.
             5.
             c.
             25.
             
             Socrat
             .
             l.
             ●5
             .
             c.
             21.
             
          
           
             Cyprian
             ep
             .
             47.
             n.
             13.
             
          
           
             Ib.
             n.
             14.
             
          
           
             
               Firmil
               .
               ep
               .
               inter
               ep
               .
               Cyprian
               .
            
             75.
             
             ●
             .
             5.
             
          
           
             
               Hist.
               Eccl.
               l.
            
             2.
             cap.
             22.
             
          
           
             
               V.
               M●gdeburg
               ,
               Cent.
            
             1.
             l.
             2.
             c.
             10.
             
          
           
             §.
             19.
             
          
           
             
               Cypr.
               Ep.
            
             75.
             
             ●
             .
             5.
             
          
           
             Act.
             17.
             34.
             
          
           
             Rom.
             16
             2.
             
          
           
             Par.
             1.
             ch
             6
             s.
             8
             p.
             129.
             
          
           
             P.
             54.
             
          
           
             
               Epiph.
               c.
               Aerium
               .
               haeres
            
             .
             75.
             p.
             90●
             ,
             
               &c.
               ed.
               Pe●av
            
             .
          
           
             
               Wal●
               .
               Messal
               .
               cap.
            
             4.
             p.
             224.
             &c.
             
          
           
             1
             Cor.
             9.
             16.
             
          
           
             Ep.
             ad
             Tral
             .
          
           
             
               C.
               cel
               sum
               .
               l.
            
             6.
             c.
             3.
             p.
             1●9
             .
          
           
             Pius
             ▪
             ep
             .
             ad
             Just.
             Vien
             .
             Apol.
             c.
             39.
             
             Cypri
             .
             ep
             .
             55.
             s.
             19.
             s.
             21.
             
             Hi●ronym
             .
             in
             Is.
             l.
             2.
             c.
             3.
             
             Ep.
             ad
             Evag
             in
             
               1
               Tim.
               5.
            
             
          
           
             
               Chrysost.
               in
            
             4.
             
             
               Eph.
               hom
            
             .
             11.
             
          
           
             
               De
               ●ure
               pleb●s
               in
               regim
               .
               Eccles
               .
               p.
            
             79.
             &c.
             
          
           
             O●ig
             hom
             .
             1.
             in
             Psal.
             37.
             
          
           
             
               Cyprian
               .
               l.
            
             1.
             ep
             .
             11.
             
          
           
             Ep.
             35.
             
          
           
             Ep.
             12.
             
          
           
             
               Strom.
               l.
            
             6.
             p.
             667.
             
               ed.
               Heins
            
             .
          
           
             
               Strom.
               l.
            
             7.
             p.
             700.
             
          
           
             
               Concil
               .
               Hispal
            
             .
             2.
             decret
             .
             9.
             
          
           
             §.
             20.
             
          
           
             1
             Cor.
             9.
             6.
             
          
           
             2
             Cor.
             11.
             8.
             
          
           
             2
             Cor.
             11.
             9.
             
          
           
             1
             Cor.
             9.
             14.
             
          
           
             1
             Cor.
             9.
             5.
             
          
           
             1
             Cor.
             6.
             2.
             11.
             21
             ,
             22.
             
             ●6
             ▪
             ●●
             
          
           
             Exercit.
             Theol
             n.
             26.
             
             Curcellaeus
             de
             esu
             sanguinis
             ,
             &c.
             
             Grotius
             in
             
               Act.
               15.
               29.
            
             
          
           
             1
             Cor.
             10.
             25.
             
          
           
             Part.
             1.
             chap.
             1.
             s.
             6.
             
          
           
             1
             Tim.
             5.
             9.
             
          
           
             Rom.
             16.
             1.
             
          
           
             
               Plin.
               ep
               .
               ●
            
             .
             ●0
             .
             ep
             .
             97.
             
             
               Th●od
               l.
            
             3.
             cap.
             14.
             
             
               Sozom.
               l.
            
             ●
             .
             cap.
             24.
             
             
               Codex
               Theod
               leg
            
             .
             27.
             
               tit
               .
               de
               Epis.
               Co●c
               .
               Chalc.
               cap.
            
             14.
             
             
               Co●c
               .
               No●m●t
               .
               c.
            
             73.
             
             
               Epi●h
               .
               har
            
             .
             79.
             
             
               V.
               Iust●ll
               .
               No●●n
               Can.
               u●ivers
               .
               Eccles.
               p.
            
             154.
             &c.
             
               Vossium
               i●
               Pli●
               .
               ep
            
             .
             97.
             l.
             10.
             
             
               Salmas
               .
               in
               Aparat
               .
               p
            
             176.
             
          
           
             *
             De
             Orat.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             
               Euseb.
               l.
            
             4.
             cap.
             1●
             〈…〉
             
               Ignat
               .
               ep
               p.
            
             13.
             
          
           
             
               C.
               Celsum
               .
               l.
            
             3
             p.
             128.
             &c.
             
          
           
             Exhort
             .
             ad
             .
             cust
             .
          
           
             Steph.
             de
             Urbibus
             .
          
           
             
               Strabo
               Geog●
               .
               l.
            
             8.
             
             
               Paus.
               Corinth
               .
               p.
            
             44.
             45.
             
             
               Plin.
               hist.
               l.
            
             4.
             c.
             4.
             
          
           
             
               Emmius
               de
               Graec.
               Vet.
               li
            
             2.
             
          
           
             Pareus
             in
             Rom.
             16.
             1.
             
          
           
             
               V.
               He●ns
               .
               E●er●it
               .
               sac●
               .
               l.
            
             5.
             cap
             10.
             
          
           
             Ep
             95.
             l.
             10.
             
          
           
             
               Tertut
               .
               de
               Cor.
               Mil●ti●
               ad
               Uxo●
               .
               l.
            
             2.
             c.
             4.
             
             
               V.
               Vossium
               in
               Pl●n
               .
               cp
               .
               p.
            
             45.
             
             
               V.
               Gersom
               .
               Bucer
               .
               de
               〈◊〉
               .
               Eccl
               .
               p.
            
             2
             ●0
             .
             ●
             &c.
             
               V.
               Iustel
               .
               Not.
               in
               Cod.
               Can
               Eccles.
               n.
               p
            
             200.
             
             
               &
               Blo●del
               Ap.
               s.
            
             3.
             
               de
               Basil.
               origine
               p.
            
             ●16
             .
             p.
             243
             p.
             131.
             
               ed.
               
               Cl.
               Samas
            
             .
          
           
             
               Apol.
               c.
            
             2.
             
          
           
             
               E●igr
               .
               ep
               .
               s.
            
             21.
             
          
           
             Ep.
             6.
             10.
             18
             ,
             24
             ,
             33
             ,
             34
             ,
             28.
             32.
             
          
           
             Ep.
             58.
             
             
               Apud
               .
               Bin.
               To.
            
             1.
             
             
               Conc.
               p.
            
             91.
             
          
           
             
               Eccles.
               hist.
               l.
            
             6.
             cap.
             43.
             
          
           
             
               Eccles.
               hist.
               l.
            
             7.
             cap.
             30.
             
          
           
             Apud
             .
             Nun.
             sub
             Zenoph
             .
             Consul
             .
          
           
             P.
             200.
             
          
           
             
               Orat.
               p.
            
             3.
             
          
           
             P.
             34●
             37
             ,
             41.
             
             P.
             29
             ,
             42.
             
             In
             1
             Tim.
             hom
             .
             11.
             
          
           
             
               Conc.
               Aquis
               .
               c.
            
             5.
             1.
             
          
           
             
               Paedag.
               l.
            
             1.
             cap.
             6.
             
          
           
             
               Epiph
               haer
            
             .
             4●
             .
          
           
             
               Id.
               h●res
            
             .
             57.
             c.
             1.
             
          
           
             
               C.
               Celsum
               .
               l.
            
             3.
             p.
             129.
             
          
           
             
               A.
               Dom.
            
             ●
             12.
             n.
             4
             ,
             5
             ,
             6.
             
          
           
             in
             Ezek
             39.
             15.
             
          
           
             V.
             O●phrium
             ▪
             de
             Episcop
             .
             ti●ul
             .
             &
             Div.
             Cardinalium
             .
          
           
             §
             ▪
             3.
             
          
           
             
               Palma
               Christiana
               cap.
            
             4.
             
          
           
             Geogr●l
             .
             13
             
          
           
             
               ●
               Georg
               l.
            
             13
             p.
             432
             
               ●d
               .
               Is.
               Ca●a●b
            
             .
          
           
             
               Nat.
               hist.
               l.
            
             5.
             c.
             29.
             
             &
             30.
             
          
           
             
               Sueton.
               in
               V●syas
               c
            
             8.
             
          
           
             Phil.
             ●
             .
             ●
             .
          
           
             
               Elia●
               .
               I●
               .
               P.
            
             182.
             
          
           
             
               Dio
               l.
            
             47.
             
          
           
             S.
             4
             c.
             11.
             
             
               L
               ●
               .
               c.
            
             2.
             
          
           
             Lib.
             47.
             p.
             397.
             
          
           
             
               P●●er●
               .
               l.
            
             2.
             c.
             37.
             
          
           
             
               Geog●
               .
               l
            
             17.
             
               hist.
               l.
            
             53.
             
             
               V.
               Claudii
               cap.
            
             25.
             
          
           
             
               H●st
               .
               l.
            
             57
             ▪
             
          
           
             
               V.
               Pan●ir
               .
               de
               Magist.
               Municipal
               .
               cap.
            
             8.
             
          
           
             
               Exerc.
               sacr
               .
               l.
            
             5.
             c.
             10.
             
          
           
             
               Antholog
               .
               l.
            
             1.
             
          
           
             
               Hist.
               eccles
               .
               l.
            
             5.
             c.
             17.
             
             
               V.
               Berter
               ▪
               Pithan
               .
               Dial.
               cap.
            
             ●
             .
             l.
             2.
             c
             12.
             
          
           
             
               Conc.
               Sard.
               cop
            
             .
             16.
             
          
           
             
               Geogr.
               sacr
               .
               l.
            
             8.
             s.
             14.
             
          
           
             Exercit.
             16.
             n.
             150
             
               Exercit.
               in
               ep
               .
               Ignat.
               a●●om
               .
               c.
            
             2.
             
          
           
             Laws
             of
             the
             Ch●r
             .
             cap.
             18.
             p.
             164.
             
          
           
             Phil.
             3.
             
             ●0
             ▪
             
          
           
             §.
             4.
             
          
           
             
               ●Cod
               .
               Eccles.
               Afric
               .
               c.
            
             33.
             can
             .
             71.
             
          
           
             
               Apparatu●
               pr.
            
             240.
             
               de
               primat
               .
               c.
            
             1
             p.
             10.
             c.
             11.
             p.
             164.
             
          
           
             
               Beza
               de
               M●●is
               ▪
               gr●d
               .
               c.
            
             24.
             
               ●londel
               .
               Ap
               p.
            
             94.
             
          
           
             Apol.
             22
             p.
             97.
             
          
           
             Cap.
             5
             ▪
             
          
           
             
               Observat.
               l.
            
             1.
             c
             8.
             
          
           
             
               V.
               Casaub.
               Exercit
            
             :
             16.
             s.
             33.
             
             
               Salmas
               .
               App
               p.
            
             243
             
          
           
             Ep.
             ad
             Honor
             .
             à
             Presbi●
             .
             Rom.
             
          
           
             Ep.
             90.
             
          
           
             
               Cypr.
               ep
            
             .
             52.
             
          
           
             Con
             3.
             c.
             ●
             :
             &
             5.
             
             Con.
             2.
             c.
             10
             ,
             11.
             
          
           
             
               Ph●ti●●
               Co●
            
             59
             ▪
             n.
             15.
             
          
           
             §.
             5.
             
          
           
             Pag.
             127.
             
          
           
             De
             jejuni●
             advers
             .
             Psych
             .
          
           
             
               Can.
               Ap●st
               .
               cap.
            
             38.
             
          
           
             Ca●
             20
             
               in
               ▪
               Cod.
               C●●
            
             .
             99.
             
          
           
             Do
             veritate
             Ecceles
             .
          
           
             Ep.
             ad
             Evagrun
             .
          
           
             Can.
             17.
             
          
           
             Can.
             39.
             
          
           
             Pag.
             341
             ▪
             
          
           
             §.
             6.
             
          
           
             
               De
               gestis
               Scot.
               lib.
            
             2.
             cap
             2.
             
          
           
             
               Scot.
               chron
               .
               l.
            
             3.
             cap.
             1.
             
          
           
             
               V.
               B●ondel
               .
               Apol.
               s
            
             3.
             pag.
             314.
             
          
           
             
               Scot.
               hist.
               lib.
            
             6.
             
             
               Eclog.
               l.
            
             2.
             cap.
             5.
             
          
           
             
               Hist.
               Eccl.
               l
            
             7.
             cap.
             19.
             
          
           
             
               De
               rebus
               Abassin
               .
               b●
            
             1.
             c.
             321.
             
          
           
             Ep.
             113.
             
          
           
             
               G●●gr
               .
               l.
            
             5.
             
               c●p
               ▪
            
             15
             
          
           
             Ephes.
             synod
             .
             1.
             ad
             sia
             .
             
               Act.
               7.
            
             
          
           
             
               Cyprian
               ep
            
             .
             3.
             26
             ,
             30
             ,
             31.
             
          
           
             
               Theodoret
               l.
            
             4.
             c.
             22.
             
          
           
             
               V●ctor
               l.
            
             2.
             
               de
               pers
               .
               Vand.
            
             
          
           
             
               In
               can
            
             .
             57.
             
             Laod.
             
          
           
             Thorndike
             
               right
               of
               the
               Ch●r
               .
               p.
               62.
               
            
             De
             rebus
             Eccl
             siast
             .
          
           
             Lib.
             7.
             c.
             19
             
          
           
             §.
             7.
             
          
           
             
               Berteri
               ,
               Pithan
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Diatribae
               .
               Salmas
               .
               ep
               .
               ad
               Am.
               Eucharisti
               ▪
               adver
               .
               Sirmond
               ,
               De
               pri●●
               .
               Pan.
               Iac.
               Gotho●●
               .
               Conjectur
               .
               Vindiciae
               Conjectur
               .
               Blondel
               de
               la
               primau●e
               en
               la
               ●glise
               ,
               &c.
               
            
          
           
             Discourse
             of
             the
             Patriarchal
             Government
             of
             the
             ancient
             Chur
             ▪
             9.
             1.
             
          
           
             
               In
               Cod.
               C●n.
            
             166.
             
          
           
             
               Quest.
               ex
               ut●oque
               Test.
               q.
            
             101.
             
          
           
             §.
             8.
             
          
           
             Collat.
             4.
             c.
             1.
             
          
           
             Anast
             Bil.
             vit
             .
             Pelag.
             Prim.
             
          
           
             
               Dissert
               .
               in
               Philost
               .
               l.
            
             2.
             cap.
             7.
             
          
           
             Ep.
             9●
             .
             c.
             1.
             
          
           
             
               Reg.
               juris
            
             67.
             
          
           
             Ep●st
             .
             8.
             
          
           
             
               V.
               Blondel
               .
               Ap.
               p.
            
             325.
             
          
           
             
               Apol
               S.
            
             3.
             à
             317.
             ad
             327.
             
          
           
             §.
             9.
             
          
           
             Ep
             75.
             
          
           
             
               Hist.
               lib.
            
             7.
             cap.
             19.
             
          
           
             V.
             Iustel
             .
             praef●●
             .
             in
             Cod.
             Canonum
             Uni●ers
             .
             Eccl.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             Acts
             and
             Mon.
             To.
             2
             :
             p.
             657.
             
          
           
             
               Martyrol
               .
               in
               To.
            
             2.
             p.
             658
             ,
             659
             
          
           
             Q.
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             16.
             
          
           
             
               Archbish.
               Cranme●s
               answ
            
             .
             ex
             ipso
             ejus
             autographe
             .
          
           
             Answ.
             to
             the
             10.
             
             Q.
             
          
           
             11.
             
          
           
             12.
             
          
           
             13.
             
          
           
             14.
             
          
           
             16.
             
          
           
             §.
             3.
             
          
           
             Pag.
             3.
             
             Pag.
             77.
             
             P.
             81
             ,
             82
             ,
             83
             ,
             84.
             
             Pag.
             658.
             
          
           
             Pag
             58.
             
          
           
             P.
             64
             ,
             66.
             
          
           
             
               Church
               Gov.
               pag.
            
             167.
             
          
           
             
               De
               Polit.
               Eccles.
               l.
            
             2.
             c.
             39
             ,
             &c.
             
          
           
             c.
             11.
             p.
             66.
             
          
           
             
               Defens
               .
               Eccl.
               Angl.
               c.
            
             28.
             s.
             1●
             .
          
           
             
               De
               Polit.
               Eccles
               l.
            
             2.
             c.
             24.
             
          
           
             Pag.
             13.
             
          
           
             
               Chilling
               .
               Ep.
            
             1.
             ch
             .
             6.
             s.
             39.
             
          
           
             §.
             4.
             
          
           
             
               Exam.
               Con
               Trid
               c.
            
             2
             
               de
               sacram
               ord
               can
            
             .
             1.
             413
             ,
             414.
             
          
           
             Pag.
             413.
             
          
           
             Cen●
             .
             1.
             l.
             2.
             cap
             7.
             
          
           
             
               Confess
               .
               sidei
               cap.
            
             25.
             s.
             10.
             11.
             
             Tom.
             7.
             
               op
               .
               Miscel.
            
             
          
           
             Tom.
             4.
             
               op
               .
               l.
            
             1.
             in
             4.
             
               praecept
               .
               q.
            
             ●
             .
          
           
             p.
             70.
             &c.
             
          
           
             Episcopacy
             by
             Divine
             Right
             ,
             s.
             5.
             p.
             20.
             
          
           
             
               Apol.
               pro
               Hieron
               .
               s.
            
             2.
             p.
             53.
             
          
           
             
               ●●d
               .
               q.
            
             1.
             
             ●
             .
             5.
             
          
           
             
               De
               secessione
               ab
               Ecclesiā
               Rom.
               Deque
               pace
               cum
               Evang.
               cons.
               p.
            
             29.
             &c.
             
          
           
             
               De
               Imperi●
               summ
               .
               Potest
               .
               circa
               sacra
               ,
               c.
            
             11
             :
             Lord
             Bacon
             Considerat
             .
             touching
             Ch.
             Govern
             :
             Sir
             
               Will.
               Morice
            
             of
             the
             Sacrament
             ,
             in
             sect
             9.
             
             Mr.
             Pry●'s
             12
             queries
             to
             the
             Arsembly
             .
          
           
             §.
             6.
             
          
           
             
               Defens
               .
               Eccles
               .
               Angl.
               cap.
            
             42.
             s.
             6.
             
          
           
             
               Apolog.
               Confess
               .
               Aug.
               ad
               art
               .
            
             14.
             
          
           
             
               Confess
               .
               August
               .
               per
               Chytr
               .
               p.
            
             365.
             
          
           
             
               Institut
               .
               l
               b.
            
             4.
             cap
             4●
             sect
             .
             1.
             
          
           
             Sect.
             4.
             
          
           
             
               De
               Ministr
               .
               gradibus
               ,
               cap.
            
             23.
             p.
             144.
             
          
           
             Cap.
             21.
             p.
             116
             ,
             127.
             
          
           
             De
             Ministr
             .
             gradibus
             ,
             cap.
             23.
             p.
             153.
             
          
           
             Instit.
             l.
             4.
             c.
             4.
             s.
             2.
             
             De
             Ministr
             .
             grad
             .
             cap
             24.
             p.
             167.
             
          
           
             ●
             Tit.
             1.
             5.
             
          
           
             
               De
               Ministr
               ▪
               grad
               .
               p.
            
             158.
             
          
           
             Super.
             Mat.
             tit
             .
             de
             Ordinat
             .
          
           
             
               Ep.
               ad
               Co●er
               .
               A.
               D.
            
             1530.
             
          
           
             Tom.
             7.
             
               ad
               Sadoletum
               .
               &
               de
               neces
               .
               Reform
               .
               Eccl.
               p.
            
             69.
             
          
           
             
               In
               loc
               .
               com
               .
               de
               Eccl.
               p.
            
             767.
             
          
           
             
               Opuscul
               .
               Theol.
               Clas
            
             .
             3.
             cap.
             10.
             p.
             439.
             
          
           
             Lib.
             2.
             c.
             10.
             
          
           
             
               De
               Polit.
               Eccles.
               l.
            
             2.
             cap.
             1.
             
          
           
             See
             Mr.
             Duree's
             Government
             of
             Protestant
             Churches
             beyond
             the
             Seas
             .
          
           
             §.
             7.
             
          
           
             Certain
             brief
             treatises
             ,
             
               &c.
               Oxford
            
             .
             1641.
             
             Sect.
             18.
             
          
           
             Defence
             of
             Sermon
             .
             l.
             4.
             cap.
             6.
             p.
             139.
             
          
           
             L.
             4.
             ch
             .
             7.
             p.
             146.
             
          
           
             From
             p.
             53.
             
               to
               .
               p.
            
             63.
             
          
           
             §.
             8.
             
          
           
             His
             Majesters
             second
             Paper
             to
             the
             Ministers
             at
             
               Nowport
               .
               ad
               sin●
            
             .
          
           
             V.
             Bishop
             ▪
             ushers
             reduction
             of
             Episcopacy
             ,
             &c.
             
          
           
             Pur.
             1.
             ch
             .
             ●a
             .
             s.
             12.
             
          
        
         
           Notes for div A61558-e90590
           
             Append.
             10
             c.
             8.
             part
             .
             1.
             
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             §.
             3.
             
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             §.
             6.
             
          
           
             §.
             7.
             
          
           
             §.
             8.
             
          
           
             §.
             9.
             
          
           
             10.
             
          
           
             11.
             
          
           
             §.
             1
             
          
           
             
               A●ud
               August
               de
               Civit.
               de
               l.
            
             2.
             c.
             21.
             
          
           
             §.
             13.
             
          
           
             §.
             14.
             
          
           
             §.
             15.
             
          
           
             §.
             16.
             
          
           
             
               Iren.
               p.
            
             2.
             c.
             2.
             
          
           
             
               ●
               Iren.
               p.
            
             1.
             c.
             8.
             
          
           
             §.
             17.
             
          
           
             In
             Luk.
             ●
             .
             ●2
             .
          
           
             §.
             18.
             
          
           
             §.
             19.
             
          
           
             Mat.
             16.
             19.
             
          
           
             
               I●en
               .
               p.
            
             2.
             ch
             5.
             
             ●●
             .
             5.
             p.
             212.
             
          
           
             Acts
             2.
             41.
             
          
           
             1
             Pet.
             3.
             21.
             
          
           
             Tit.
             3.
             5.
             
          
           
             Acts
             8.
             33.
             
          
           
             Isa.
             22
             20
             Cypr.
             Ep.
             73.
             sect
             6.
             
          
           
             §
             20.
             
             (
             2.
             )
          
           
             §.
             21.
             
          
           
             1.
             
          
           
             2.
             
          
           
             ●
             Heb.
             9.
             23.
             
          
           
             §.
             22.
             
          
           
             2
             Cor.
             5.
             11.
             
          
           
             2
             Thess
             3.
             14.
             
          
           
             §.
             23.
             
          
           
             Iren.
             p
             1.
             c.
             2.
             sect
             .
             7.