OF
THE
SUBJECT
OF
Church
Power
In
whom
it
Resides
.
It
s
Force
,
Extent
,
and
Execution
;
that
it
Opposes
not
Civil
Government
in
any
one
Instance
of
it
.
The
Introduction
.
The
Contents
.
The
Occasion
of
this
Discourse
,
Sect.
1.
Not
the
Power
and
Offices
of
the
Church
,
but
their
Subject
is
what
mostly
exercises
the
Age
,
Sect.
2.
Whether
the
Power
be
originally
,
in
Believers
in
Common
,
or
in
the
Secular
Prince
in
Particular
,
or
in
a
certain
Definite
Number
of
Believers
,
the
Bishops
and
Pastors
of
the
Church
,
Sect.
3.
The
Design
of
the
Whole
,
and
its
Three
General
Heads
,
Sect.
4.
WHEN
I
first
consider'd
that
of
Thomas
Hobbes
in
his
Leviathan
,
§
.
I
Part
1.
Cap.
12.
Of
Religion
,
and
which
is
in
short
to
this
purpose
in
several
Paragraphs
there
,
That
every
one
is
free
upon
the
ceasing
,
or
discontinuance
of
the
Miracle
,
to
Supersede
or
Change
his
Religion
,
once
attested
by
that
Miracle
to
be
from
God
,
and
upon
which
account
it
was
receiv'd
and
own'd
,
if
the
change
of
the
Climate
and
his
Governors
,
his
former
Education
,
and
the
present
Custom
of
the
Place
he
resides
in
,
requires
;
and
all
that
other
Authority
and
Obligation
from
Heaven
,
obliged
only
for
that
present
instant
in
which
the
Miracle
was
wrought
and
evidenced
;
I
with
less
concern
passed
it
by
,
reflecting
on
the
Person
,
a
Man
affected
with
,
and
designing
Novelty
and
Singularity
,
filled
with
a
Conceit
of
his
own
worth
and
autority
,
and
opposing
it
to
all
the
World
beside
.
And
in
particular
in
this
Chapter
,
declaring
himself
to
be
such
an
one
that
believes
an
extraordinary
felicity
a
sufficient
Testimony
of
a
Divine
Calling
:
but
going
on
in
my
Thoughts
,
and
finding
by
a
sad
Experience
that
it
went
further
than
the
Scheme
or
Systeme
,
that
a
great
part
of
our
Age
is
thereby
brought
into
this
Opinion
;
and
't
is
contended
for
,
so
frequently
,
as
their
Faith
,
that
the
Church
is
nothing
at
all
;
but
in
the
State
,
its
Powers
and
Offices
,
though
once
in
the
Apostles
,
and
some
of
their
Successors
,
for
some
time
,
is
now
gone
with
those
Miracles
,
that
at
that
time
abetted
and
avouched
them
;
nor
is
the
Gospel
it self
to
be
Preached
,
or
divulged
upon
other
terms
,
or
a
fixed
,
enjoyned
,
false
Religion
opposed
;
nay
farther
,
this
very
same
to
be
the
stated
professed
Opinions
of
some
,
and
those
too
,
our
highest
dignified
Church-men
,
and
left
upon
Record
,
as
the
judgment
of
the
greatest
part
,
and
some
of
them
the
most
remarkable
,
of
our
first
Reformers
,
that
the
Prince
is
invested
with
whatever
belongs
to
a
Church-man
;
then
was
my
heart
hot
within
me
,
and
while
I
was
thus
musing
,
the
fire
kindled
,
and
at
the
last
I
spake
with
my
Tongue
,
I
then
set
my self
upon
a
particular
immediate
enquiry
into
the
Matter
,
and
attaining
to
a
more
perfect
knowledge
of
that
way
,
I
here
represent
it
to
my
Fathers
and
Brethren
of
the
Clergy
,
to
all
good
Christians
whatever
,
in
this
following
Treatise
,
and
only
state
the
plain
case
as
I
find
delivered
down
from
our
Saviour
by
his
Apostles
,
the
Bishops
,
Fathers
and
Doctors
of
the
Church
Catholique
,
the
Church
Historians
,
Councils
and
Laws
Imperial
,
from
our
own
particular
Church
Articles
,
Canons
,
Rubricks
,
our
Book
of
Ordination
,
and
Homilies
appointed
to
be
read
in
the
Churches
in
the
time
of
Q.
Elizabeth
,
from
our
own
Doctors
and
Writers
in
Divinity
,
in
their
several
times
,
and
from
the
Injunctions
and
Declarations
of
our
Princes
,
and
even
the
Common-Law
and
Statute
Book
of
our
Kingdom
,
the
Honor
and
Duty
I
owe
to
my
Jesus
,
to
his
Universal
Church
,
to
this
particular
Church
of
England
,
to
my
own
Profession
as
a
Divine
,
and
love
to
all
Christians
,
is
what
have
engaged
to
it
;
other
advantages
I
have
none
,
nor
are
any
proposed
;
these
Considerations
alone
are
they
which
now
makes
the
dumb
Child
speak
,
looses
the
string
of
that
Tongue
that
held
its
peace
and
said
nothing
,
and
brings
him
into
publick
;
otherwise
,
by
an
universal
Concurrency
of
all
things
,
both
Persons
and
Objects
design'd
for
silence
and
obscurity
.
§
.
II
NOW
in
order
to
this
,
I
have
so
much
prepared
and
made
ready
to
my
hands
,
that
the
thing
in
general
is
immediately
denied
by
none
,
and
that
there
is
a
Church-Power
to
be
alwayes
upon
Earth
,
till
the
restitution
of
all
things
,
and
the
Heavens
be
no
more
;
that
is
,
certain
peculiar
Persons
and
Offices
to
be
separated
and
discharged
in
and
for
the
affairs
of
Souls
,
and
the
guiding
and
governing
the
World
in
order
to
Heaven
and
Salvation
,
is
affirmed
by
all
that
believe
a
Heaven
and
Christ
Jesus
the
Way
,
the
Truth
,
and
the
Life
in
the
Attainment
.
That
which
has
so
much
unhing'd
and
discompos'd
the
World
of
late
is
,
concerning
the
Subject
in
which
it
resides
;
the
particular
Persons
design'd
and
appointed
by
our
Saviour
for
the
conveyance
and
execution
,
the
due
force
,
just
extent
and
consequences
of
it
,
in
whom
this
Power
is
to
be
found
,
and
to
whom
limited
,
since
none
are
extraordinarily
by
miraculous
and
sensible
demonstrations
from
Heaven
commissioned
and
marked
out
thereunto
;
as
the
Apostles
and
first
Publishers
of
the
Gospel
were
.
And
though
Mr.
Selden
himself
,
as
our
great
Herbert
Thorndike
,
in
his
Principles
of
Christian
Truth
,
tells
us
,
usually
said
in
his
common
Discourse
,
That
all
Church
Power
is
an
Imposture
;
yet
his
First
Book
De
Synedriis
,
designed
and
levelled
against
this
Autority
.
Upon
this
alone
score
,
because
presumed
in
,
and
limited
to
the
Bishops
and
Pastors
of
the
Church
,
as
the
Successors
of
Christ
and
his
Apostles
,
makes
it
plain
,
his
quarrel
is
because
so
assumed
and
limited
by
them
,
because
transferr'd
from
the
Prince
or
Civil
Power
,
in
whose
hands
alone
he
believes
it
placed
,
and
in
those
in
deputation
by
him
;
and
for
which
he
contends
all
along
in
that
Book
(
with
what
Success
may
be
seen
hereafter
)
and
therein
places
the
Imposture
.
THERE
are
three
distinct
Orders
of
Men
,
§
.
III
or
at
the
least
to
be
supposed
distinct
,
in
which
this
Power
is
contended
for
to
be
seated
,
each
exclusive
of
one
another
,
by
the
several
Assertors
and
Fautors
of
the
distant
Opinions
and
Parties
among
us
.
The
One
,
places
it
in
the
People
,
the
multitude
of
Believers
in
common
,
as
the
general
first
immediate
subject
of
Power
Ecclesiastical
,
who
by
their
concurrent
Notes
,
Elections
and
Assignations
limit
and
fix
it
on
particular
Persons
,
for
the
Execution
:
so
appointing
,
consecrating
,
and
investing
for
the
work
of
the
Ministry
,
to
negotiate
in
the
affairs
of
Souls
,
and
in
order
to
their
Salvation
.
The
Other
subjects
all
in
the
Prince
,
or
Secular
Power
,
who
is
supposed
in
actu
Primo
,
virtually
and
by
a
first
inherency
,
to
be
Priest
and
People
equally
as
Prince
,
and
by
the
Right
of
Soveraignty
,
as
chief
Magistrate
upon
Earth
,
is
instructed
for
all
Offices
and
Duties
in
relation
to
Heaven
,
with
a
Power
for
Deputation
and
Devolution
,
as
the
Harvest
may
be
great
,
or
the
Labourers
few
;
upon
each
occasion
requiring
,
and
as
he
is
pleased
by
his
secular
Hand
to
mark
out
the
Person
.
The
Third
place
it
not
in
the
Multitude
in
general
,
or
in
the
Prince
in
special
;
but
in
a
certain
indefinite
number
of
Believers
,
called
and
impower'd
thereunto
,
not
by
their
Gifts
and
Abilities
as
Christians
in
common
,
but
by
a
particular
signal
Donation
superadded
,
given
and
left
,
first
by
Christ
to
his
Apostles
,
and
from
them
in
Succession
devolved
on
the
Bishops
and
Pastors
of
the
Church
,
in
whom
it
now
remains
,
who
alone
have
the
Power
of
its
conveyance
,
and
on
whomsoever
it
is
they
shall
lay
their
hands
,
together
with
the
offices
of
Prayer
,
or
by
any
other
outward
Symbol
,
overt
Act
or
Testimony
,
which
they
shall
use
to
evidence
the
Deputation
,
transfer
it
unto
,
these
shall
receive
this
Power
of
the
Holy
Ghost
,
be
thorowly
enabled
for
the
transacting
betwixt
God
and
Man
,
the
things
that
belong
to
Man's
Eternity
.
§
.
IV
THE
design
of
this
present
Discourse
is
,
to
take
away
the
two
former
,
and
establish
the
latter
,
to
make
it
evident
upon
a
just
Enquiry
,
and
certain
Demonstration
,
That
all
Church-Power
was
designed
by
Christ
,
and
actually
left
by
his
Apostles
only
to
Church-Officers
,
the
Order
of
the
Gospel-Priesthood
,
the
Bishops
,
Presbyters
and
Deacons
,
to
be
separated
on
purpose
and
successively
instated
in
such
the
Jurisdiction
and
Government
,
by
such
of
themselves
that
had
before
received
,
and
were
fully
invested
with
it
;
and
this
like
other
Successions
,
to
continue
and
be
so
managed
,
till
the
End
cometh
,
and
the
Kingdom
be
delivered
up
to
the
Father
.
So
that
the
general
Heads
I
shall
insist
upon
,
will
be
these
Three
.
1.
That
this
Power
is
not
in
the
People
or
Christians
in
common
.
2.
That
it
is
not
in
the
Prince
or
Secular
Government
.
3.
That
it
is
in
the
Bishops
and
Pastors
of
the
Church
of
Christ
,
a
Power
and
Offices
peculiarly
theirs
,
as
to
the
execution
,
with
its
special
force
and
Laws
,
reaching
to
all
that
come
to
Heaven
by
Christ
Jesus
,
and
as
not
derived
from
,
so
no
ways
thwarting
or
interfering
with
the
Civil
Government
.
And
all
this
,
as
suitable
to
the
received
Faith
and
Polity
of
the
Church
in
the
best
Ages
of
it
,
down
from
Christ
and
his
Apostles
to
us
ward
;
so
it
agreeing
with
the
particular
Establishments
of
the
Laws
of
our
Kingdom
made
for
the
owning
and
defence
of
our
Christianity
,
and
also
with
the
Religion
of
the
same
received
and
professed
in
our
Church
since
the
Reformation
.
CHAP.
I.
The
Contents
.
Church
Power
is
not
in
the
People
,
either
as
a
Body
in
General
,
or
as
one
Single
Congregation
.
Sect.
1.
This
Power
must
first
evidence
it self
to
be
given
from
God
e're
executed
on
,
or
derived
to
others
.
Holiness
in
its
Nature
does
not
infer
it
.
The
Priesthood
not
made
Common
before
the
Law
,
under
it
,
or
the
Gospel
.
Admit
that
first
Right
by
Nature
to
all
Things
and
Offices
,
't
was
to
be
sure
afterwards
limited
,
and
those
that
lay
it
open
again
,
must
shew
by
what
Autority
they
do
it
.
Otherwise
Fanaticks
in
the
sense
of
St.
Jerome
.
Sect.
2.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
infers
no
such
Power
.
Sect.
3.
The
Peoples
concurrency
gives
no
Power
,
even
where
their
Notes
are
pretended
to
in
the
New
Testament
.
Sect.
4.
Election
and
Vocation
differ
from
Ordination
,
in
the
Practice
of
our
Saviour
,
and
first
Ages
of
the
Church
,
still
expressed
by
several
words
.
Sect.
5.
The
Votes
of
the
People
give
no
Power
,
but
yet
are
necessary
because
none
is
given
without
them
,
both
the
People
and
Pastors
are
Christ's
Vicars
in
the
Case
.
So
Beza
,
Blondel
.
Sect.
6.
Our
Saviour's
Practice
and
the
Apostles
are
against
them
.
Sect.
7
,
8.
That
the
People
were
not
always
at
Elections
,
Blondel
allows
.
He
is
contrary
to
himself
.
Their
Votes
never
reputed
necessary
;
and
at
last
excluded
quite
,
Chap.
1.
by
reason
of
the
Riots
and
Disorders
in
them
.
Sect.
9.
The
concurrency
of
12
Centuries
down
from
the
Apostles
,
amount
to
a
Divine
Right
.
Blondel's
failure
of
it
.
His
injury
to
his
Friends
.
In
what
case
Apostolical
.
Ecclesiastical
Practice
is
not
immutable
.
The
ill
Consequences
attending
his
Power
given
to
the
People
.
His
Malice
to
the
Order
of
Bishops
.
Disreputing
Christianity
it self
.
'T
is
unpardonable
in
the
French
Reformation
,
imposing
their
present
harder
necessity
for
our
pattern
.
The
Deacon
and
Presbyter
under
the
Bishop
;
but
neither
in
Subordination
to
the
People
.
Sect.
10.
And
this
they
do
in
point
of
Episcopacy
also
:
And
we
must
have
no
Bishops
in
England
,
because
they
have
none
in
France
,
and
which
is
promoted
by
the
advantage
of
the
Rebellion
and
Schism
among
us
.
Blondel
offer'd
his
Service
before
to
the
Bishops
of
England
;
but
then
he
Prints
his
Apologia
pro
Hieronymo
,
Dedicates
it
to
the
Rump
Parliament
,
and
Assembly-Men
,
Is
nauseous
in
his
Flatteries
of
both
.
Commends
the
Scotch
Covenant
.
Is
rude
upon
Bishops
.
Soliciting
their
Ruine
.
This
the
Sense
of
the
Divines
on
that
side
the
Sea
.
Salmasius
raves
just
so
.
The
Independents
murder'd
the
King
.
The
Bishops
not
the
Authors
of
all
Heresies
,
as
black-mouth'd
Baxter
,
Andrew
Rivet
,
and
so
does
Daulee
.
Ignatius
suffers
for
it
.
He
and
Marcian
and
Valentinus
compared
.
Their
few
Complements
does
not
acquit
them
.
We
only
lose
by
our
Charity
towards
them
.
The
disadvantage
thereby
from
our
own
Members
.
The
late
Replyer
upon
Bishop
Pearson
and
Doctor
Beveridge
is
the
same
.
The
late
Letters
from
Paris
.
Sect.
11.
The
People
are
only
Witnesses
of
the
good
lifes
of
the
Ordained
.
Blondel's
own
Collection
,
and
the
Autority
of
Cyprian
is
all
along
against
him
.
The
Church
Canons
.
Our
Ordinations
at
home
.
The
nature
of
the
thing
it self
.
Sect.
12
,
13.
The
People
are
not
to
choose
or
refuse
their
Pastor
,
as
Blondel
rudely
and
unreasonably
contends
,
with
his
usual
Malice
against
Bishops
,
and
our
Church
.
'T
is
his
Proposal
is
so
fatal
to
Christianity
.
Sect.
14.
Lay-men
no
Judges
in
Matters
of
Faith
,
and
the
Determinations
of
Indifferencies
.
The
first
Council
at
Jerusalem
.
No
Lay-Elders
.
Sect.
15.
§
.
I
THIS
is
not
in
the
People
,
and
Believers
in
Common
are
not
the
Subject
of
Power
Ecclesiastical
.
The
Power
of
the
Keys
is
not
seated
in
,
nor
can
it
flow
from
,
or
be
devolved
,
by
them
,
either
as
a
Body
in
general
,
or
any
one
single
Congregation
in
particular
.
Their
stretching
,
or
holding
up
the
Hand
,
their
joynt-suffrages
in
the
choosing
,
numbring
by
the
tale
,
as
by
Stones
,
Notes
or
Election
,
deputing
and
assignation
(
or
whatever
else
,
in
their
own
behalf
,
they
can
make
appear
to
be
implied
in
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
they
lay
great
stress
upon
,
and
wrest
to
their
purpose
)
are
of
no
strength
and
validity
at
all
,
of
no
more
force
to
depute
for
the
ministry
,
to
constitute
in
a
new
Order
and
Station
,
to
confer
the
Power
of
the
Keys
,
and
place
in
that
sacred
Function
,
then
the
common
cry
and
rout
of
the
Jews
,
designing
it
,
devolved
guilt
on
the
head
of
our
Saviour
,
deposed
him
from
his
holy
Offices
,
took
from
him
his
Kingly
Power
,
when
crying
out
with
full
throats
,
We
'll
have
no
King
but
Caesar
,
we
will
not
have
this
man
to
reign
over
us
;
or
their
hands
stretch'd
forth
in
Prayer
,
Isai.
1.
did
bring
a
Blessing
upon
themselves
,
when
full
of
Blood
;
but
on
the
contrary
,
hateful
and
abomination
.
SUCH
as
pretend
to
this
,
plead
this
Power
§
.
II
for
Deputation
,
and
that
such
only
are
the
Separate
for
the
Ministry
,
who
are
set
apart
by
themselves
,
and
in
Substitution
,
and
can
produce
their
Seals
and
Credentials
,
must
first
shew
and
give
proof
of
their
own
Power
derivative
,
and
that
such
was
first
given
them
of
God
,
deposited
in
their
hands
,
as
the
common
Magazine
,
or
Store-house
,
to
be
dispensed
at
their
wills
and
discretion
,
as
the
Harvest
requires
,
and
the
Labourers
are
sent
forth
into
it
;
and
that
for
whom
soever
they
shall
lift
up
their
hands
,
or
stretch
them
out
,
to
choose
and
make
Election
of
,
shall
receive
the
Holy
Ghost
,
the
Powers
of
Sacred
Orders
,
or
of
the
Keys
in
the
same
act
be
conferr'd
upon
them
,
and
which
can
never
be
prov'd
,
that
it
was
given
to
the
People
or
Believers
in
common
;
the
gratia
gratis
data
,
and
the
gratia
gratum
faciens
,
the
gifts
of
Sanctification
and
Edification
,
as
they
speak
,
as
in
their
own
Nature
and
Extent
,
do
not
reach
to
and
imply
one
another
,
always
place
themselves
together
in
one
and
the
same
Subject
,
by
any
one
Necessity
whatsoever
;
every
man
is
not
wise
in
the
same
degree
that
he
is
good
,
nor
Holy
according
to
his
Knowledge
;
Power
and
Godliness
do
not
still
go
together
,
no
more
then
do
all
those
other
Gifts
and
Charity
mentioned
and
dislodged
by
Saint
Paul
,
1
Cor.
12.13
.
the
honest
report
of
those
seven
Men
full
of
the
Holy
Ghost
and
Wisdom
,
did
not
create
them
thereby
,
and
in
the
immediate
Power
and
Virtue
of
it
,
Church-Officers
or
Deacons
,
till
set
before
the
Apostles
,
and
they
pray'd
,
and
laid
their
hands
on
them
,
Acts
6.
and
so
in
the
Consecration
of
all
other
Orders
.
So
neither
do
we
find
under
any
one
Dispensation
since
the
World
was
,
that
by
any
one
positive
superinduced
Order
and
Constitution
,
these
Land-marks
were
removed
,
that
the
separate
Power
of
the
Priesthood
was
ever
laid
common
,
promiscuously
and
indefinitely
placed
in
all
Subjects
,
in
every
one
in
particular
,
all
those
that
either
owned
its
Use
and
Power
,
that
either
pleaded
or
reaped
any
benefit
by
it
.
Before
the
Law
God
placed
it
in
,
and
limited
it
to
the
Primogeniture
,
the
first-born
and
chief
of
the
Family
.
At
the
first
giving
,
and
under
the
Law
he
brought
it
into
lesser
compass
,
and
subjected
it
in
Aaron
and
his
Family
in
Succession
.
And
our
Saviour
Jesus
Christ
ascending
upon
high
,
and
giving
his
Gifts
unto
Men
,
when
to
plant
and
propagate
his
Church
throughout
the
whole
World
;
he
had
rent
,
indeed
,
the
Veyl
of
the
Temple
in
sunder
at
his
Death
,
taken
down
the
Partition-Wall
betwixt
Jew
and
Gentile
,
the
inclosure
was
laid
open
,
and
the
Aaronical
Priesthood
had
an
end
;
but
there
was
still
to
be
Separates
for
the
guiding
and
conducting
Men
to
Heaven
,
and
officiating
to
that
end
before
God
,
a
Priesthood
was
still
to
be
continued
,
though
settled
by
a
new
Commission
and
of
another
Nature
;
a
Power
devolved
and
limited
to
select
special
Persons
also
,
and
not
Universal
,
as
was
to
be
the
Believers
,
And
he
gave
some
Apostles
:
and
some
,
Prophets
:
and
some
,
Evangelists
:
and
some
,
Pastors
and
Teachers
;
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
ministry
,
for
the
edifying
of
the
Body
of
Christ
;
till
we
all
come
in
the
unity
of
the
Faith
,
and
the
knowledge
of
the
Son
of
God
,
unto
a
perfect
Man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
;
that
we
henceforth
be
no
more
children
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
,
by
the
sleight
of
men
,
and
cunning
craftiness
whereby
they
lye
in
wait
to
deceive
:
But
speaking
the
truth
in
love
,
may
grow
up
into
him
in
all
things
,
which
is
the
head
,
even
Christ
,
from
whom
the
whole
body
fitly
joyned
together
and
compacted
,
by
that
which
every
joynt
supplyeth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
increase
of
the
body
,
unto
the
edifying
of
it self
in
love
,
Ephes.
4.8
.
—
11
,
12
,
13
,
14
,
15
,
16.
Are
all
Apostles
?
are
all
Prophets
?
are
all
Teachers
?
are
all
workers
of
miracles
?
have
all
the
gifts
of
healing
?
do
all
speak
with
tongues
?
do
all
interpret
?
1
Cor.
12.29
,
30.
or
could
we
admit
of
that
absurder
,
precarious
state
of
Nature
contended
for
by
some
,
supposing
once
an
equality
in
all
men
,
and
that
to
all
things
,
every
one
as
coming
into
the
world
,
had
a
right
and
title
to
every
thing
,
a
share
and
interest
in
each
Benefit
,
Office
and
Duty
,
and
suitably
as
their
Maker
was
to
be
publickly
served
and
worshipped
,
so
could
each
one
officiate
in
and
discharge
the
Performance
,
or
devolve
and
transfer
his
right
on
whom
he
please
,
or
as
occasion
;
a
Mistake
of
the
Learned
Hugo
Grotius
himself
,
in
his
Posthumous
work
,
De
Imperio
summarum
potestatum
in
Sacris
,
cap.
2.
sect.
4.
though
the
fruit
of
his
earlier
and
indigested
Brain
;
nor
is
Spalatensis
to
be
acquitted
in
the
point
,
De
Repub.
Christ
.
lib.
1.
cap.
12.
yet
all
this
is
superseded
by
an
after-positive
Institution
,
and
which
is
acknowledged
by
Grotius
in
the
fore-quoted
place
;
and
't
is
the
appointments
of
our
Saviour
that
is
to
be
our
guide
and
rule
,
especially
since
himself
has
put
a
perpetual
Sanction
in
this
our
very
case
,
and
to
endure
all
along
with
his
Kingdom
,
as
above
,
Ephes.
4.
or
if
the
obstinacy
of
some
,
and
such
there
are
,
will
still
persist
,
and
tell
it
out
,
That
this
inclosure
was
notwithstanding
this
,
yet
made
common
,
and
the
Power
resolved
again
into
the
Multitude
,
they
are
to
give
Evidence
both
of
the
first
Translation
,
and
after
Matter
of
Fact
,
how
it
so
descended
.
Church-Power
,
nor
indeed
any
other
,
is
not
a
private
Presumption
,
secretly
infused
,
whether
on
a
Multitude
or
particular
Persons
:
't
is
what
was
once
deposited
in
certain
hands
,
the
effect
whereof
is
visible
,
in
the
Succession
of
Persons
,
deriving
the
Autority
which
they
claim
,
from
the
visible
act
of
those
Persons
,
that
are
intrusted
with
it
.
There
must
be
some
known
Aera
,
or
publick
visible
date
of
its
issuing
out
,
some
distinctive
mark
of
its
coming
,
some
outward
badge
of
its
cognizance
;
that
the
Conscientious
Enquirer
may
receive
Satisfaction
when
demanding
in
Sincerity
,
what
Zedekiah
the
Son
of
Chenaanah
did
of
Micaiah
in
contempt
,
and
with
reproach
,
Which
way
went
the
spirit
of
the
Lord
to
speak
unto
thee
?
1
Kings
22.24
.
thus
to
ask
a
sign
,
had
been
no
more
to
tempt
the
Lord
,
then
it
had
been
in
King
Ahaz
,
had
he
done
it
,
Isai.
7.
but
on
the
contrary
a
Duty
;
and
St.
Jerome
gives
the
reason
in
his
Commentaries
on
that
place
,
Tamen
jussus
ut
peteret
,
obedientia
debet
explere
praeceptum
;
therefore
because
God
had
commanded
,
and
expects
it
.
And
St.
Jerome
there
goes
on
,
and
therefore
compares
Ahab
to
the
Idol-Worshippers
,
who
are
led
by
their
own
fancies
,
that
places
his
Altar
in
the
corners
of
the
Streets
,
in
each
Mountain
and
Grove
,
Et
pro
Levitis
habebat
Fanaticos
,
non
vult
signum
petere
quod
praeceptum
est
;
for
Levites
take
Fanatiques
to
officiate
in
God's
Worship
,
such
as
were
not
sent
,
nor
called
,
as
was
Aaron
;
a
word
as
old
as
St.
Jerome's
days
,
in
the
true
sense
of
Fanaticism
,
when
the
visible
beaten
way
,
set
out
by
God
himself
(
as
was
the
Order
of
the
Levites
)
is
slighted
and
deserted
,
and
they
take
to
them
Levites
of
their
own
,
Temulentos
&
fanaticos
,
nescire
quid
dicerent
,
as
St.
Jerome
farther
in
his
Comments
on
Osea
,
Men
drunk
,
but
not
with
Wine
,
not
able
to
give
a
reason
of
their
Profession
to
him
that
asks
it
.
NOR
is
there
that
in
the
Greek
word
§
.
III
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
contended
for
,
and
on
which
indeed
their
whole
Fabrick
is
erected
,
and
designs
advanced
.
I
know
not
how
to
give
the
due
sense
of
this
word
,
thereby
to
undeceive
such
as
generally
lye
under
the
prejudice
of
its
perverted
Signification
,
than
in
the
words
of
our
learned
Doctor
Hammond
in
his
Query
of
Imposition
of
hands
for
Ordination
;
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
word
that
literally
signifies
to
stretch
out
,
or
hold
up
the
hand
;
but
being
used
among
the
Heathens
for
choosing
,
or
any
sort
of
Suffrage
,
or
giving
of
Sentence
;
which
among
them
in
popular
Judicatures
or
Choyces
was
wont
to
be
done
by
that
ceremony
of
stretching
out
or
lifting
up
hands
:
it
is
in
vulgar
use
among
Heathens
,
and
Jewish
,
but
especially
among
Christian
Writers
,
brought
to
signifie
,
without
any
respect
to
giving
of
Suffrages
(
indifferently
whether
by
one
or
by
more
)
constituting
or
ordaining
,
]
and
of
which
whoso
wants
farther
satisfaction
,
may
go
on
in
that
Excellent
discourse
,
and
have
it
,
and
also
in
his
Annotations
on
Acts
14.23
.
I
'le
only
add
here
,
as
the
word
is
used
but
three
times
in
the
New
Testament
,
in
none
is
it
appliable
to
what
they
design
from
it
.
The
one
place
is
Acts
10.41
.
where
a
multitude
in
voting
to
be
sure
is
excluded
,
for
't
is
said
only
of
Gods
Election
and
Ordination
of
the
Apostles
.
The
other
is
Acts
14.22
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
'T
is
rendred
,
when
they
had
Ordained
them
Elders
in
every
City
.
Where
nothing
to
do
sure
with
the
Multitude
,
the
People
or
Laity
.
The
last
is
2
Cor.
8.19
.
and
will
amount
to
no
more
than
the
former
;
and
whosoever
was
the
particular
person
there
said
to
be
chosen
of
the
Churches
,
the
meaning
can
only
be
,
That
the
Apostles
had
assigned
and
appointed
him
to
go
along
in
that
particular
affair
.
AND
't
is
farther
observable
,
that
where-ever
any
Election
by
Suffrage
or
Vote
,
is
§
.
IV
either
pretended
to
be
made
by
the
Multitude
,
or
really
is
so
in
the
New
Testament
,
and
some
there
were
;
't
is
not
the
naked
Voting
or
giving
up
the
Assent
in
their
behalf
,
gives
what
is
to
be
,
or
what
can
be
supposed
to
be
conferr'd
,
that
constitutes
and
sixes
in
any
one
designed
Order
,
but
something
farther
is
super-added
,
and
supervenes
,
collates
and
instals
,
makes
the
separation
and
inclosure
;
it
is
pleaded
at
the
Ordination
of
Matthias
,
Acts
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Communibus
calculis
annumerabatur
,
by
common
Consent
,
Votes
and
Suffrage
,
he
was
added
to
that
Number
,
to
the
Eleven
Apostles
,
i.
e.
the
whole
Multitude
,
the
Hundred
and
twenty
Disciples
,
or
Believers
,
all
concurr'd
in
the
choice
and
assignation
;
and
which
if
granted
,
though
it
needs
not
be
,
yet
nothing
is
gain'd
on
their
side
,
for
that
which
constituted
and
gave
Matthias
his
Portion
in
the
Ministry
,
and
which
Barsabas
had
not
,
though
he
had
his
first
Appointment
by
the
whole
Society
as
well
as
he
,
was
the
lot
falling
upon
him
,
by
which
God
,
not
they
are
said
to
choose
him
,
i.
e.
to
delegate
unto
,
and
invest
him
with
the
Order
and
Power
of
an
Apostle
,
by
the
sensible
Medium
or
Determination
by
lots
;
and
this
the
Prayer
makes
plain
.
And
they
pray'd
and
said
,
Lord
,
thou
which
knowest
the
hearts
of
all
men
,
shew
whether
of
these
two
thou
hast
chosen
,
that
he
may
take
part
of
this
Ministry
and
Apostleship
,
from
which
Judas
,
by
transgression
fell
,
that
he
might
go
unto
his
own
place
;
and
they
gave
forth
their
lots
,
and
the
lot
fell
upon
Matthias
,
and
he
was
numbred
among
the
eleven
Apostles
.
They
all
with
one
accord
acknowledged
him
a
Man
separate
for
the
Ministry
.
Another
Ordination
we
find
Acts
6.
though
to
a
much
lower
Office
and
Order
in
the
Church
,
when
the
Seven
Deacons
receiv'd
their
first
Constitution
;
where
't
is
plain
,
the
Apostles
call'd
the
Multitude
together
,
told
them
the
occasion
of
the
designed
Order
,
such
the
People
were
to
look
out
the
Men
,
and
see
and
enquire
that
they
be
sit
for
the
present
Office
,
and
so
they
did
,
they
chose
Stephen
and
Philip
,
&c.
but
it
follows
,
when
they
had
done
so
,
they
set
them
before
the
Apostles
,
who
were
to
give
them
the
Power
designed
,
to
accept
and
invest
them
;
And
when
the
Apostles
had
prayed
,
they
laid
their
hands
on
them
:
where
the
Multitude
are
allow'd
to
choose
,
and
here
they
might
have
an
especial
reason
for
it
;
for
their
Estates
in
part
,
so
much
as
was
assign'd
for
the
Poor
,
was
to
be
entrusted
in
their
hands
,
and
good
reason
that
they
approv'd
of
their
personal
Integrity
;
yet
had
they
not
Power
to
constitute
in
the
lowest
degree
of
the
Priesthood
;
't
is
the
Apostles
alone
who
had
receiv'd
the
Power
from
on
high
,
and
on
whose
Persons
it
was
enstated
,
could
,
and
did
,
do
it
.
And
whatever
Beza
supposes
at
the
Ordination
made
by
Barnabas
and
Paul
,
that
they
had
the
joynt-suffrages
of
the
People
in
order
to
it
,
Acts
14.23
.
and
which
he
doth
in
the
same
precarious
way
,
in
all
the
Ordinations
we
meet
with
in
Scripture
,
though
the
Apostles
and
Presbyters
are
still
alone
mentioned
,
as
here
,
yet
't
is
evident
that
they
were
the
hands
of
Paul
and
Barnabas
that
were
laid
on
them
,
as
of
the
Presbytery
in
other
places
,
and
by
which
,
not
the
Votes
and
Elections
of
the
People
,
at
least
not
without
them
,
were
the
Ordinations
performed
;
't
is
not
to
be
sure
in
the
Believers
in
common
to
do
it
.
THAT
not
only
Election
,
but
Vocation
,
§
.
V
differ
from
Ordination
;
and
't
is
one
thing
to
look
out
,
cull
,
choose
and
design
for
the
Office
of
the
Ministry
,
and
another
actually
to
give
the
Power
of
the
Keys
,
to
enstate
and
six
in
it
;
nothing
more
clear
than
this
from
the
Practice
of
our
Saviour
himself
,
who
first
called
Andrew
and
Peter
,
&c.
then
elected
and
chose
them
into
the
number
of
the
Twelve
;
yet
all
this
while
,
whatever
of
Power
was
given
in
the
mean
time
,
the
full
to
be
sure
and
complete
Power
of
an
Apostle
was
not
given
to
any
one
of
them
,
that
was
not
devolved
and
transmitted
,
till
after
his
Ascension
,
and
then
only
they
received
that
Power
by
the
Holy
Ghosts
coming
upon
them
at
the
Feast
of
Pentecost
,
Acts
2.
and
the
same
has
been
the
Sense
and
Practice
of
the
succeeding
Church
in
all
Ages
,
that
the
People
had
Votes
in
the
choice
of
Bishops
,
all
must
grant
,
and
it
can
be
only
Ignorance
and
Folly
that
pleads
the
contrary
;
but
this
never
was
thought
to
create
the
Bishop
,
and
he
must
be
as
ignorant
and
stupid
on
the
other
side
that
believes
it
,
and
run
as
cross
to
the
practice
of
all
Antiquity
,
that
was
still
the
Clergies
Province
alone
,
the
Work
of
Ordination
;
nor
are
the
People
pleaded
or
ever
mentioned
to
have
a
share
in
it
:
and
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
sometimes
used
for
Election
and
Choice
.
So
Balsamon
upon
the
first
Canon
of
the
Apostles
,
and
't
is
used
at
the
entrance
of
Deaconesses
by
Justinian
,
Novel
3.
6.
cap.
6.
and
Hugo
Grotius
gives
us
many
more
instances
of
the
like
Natures
,
De
Imperio
sum
.
Potest
.
in
Sacris
,
cap.
10.
sect.
6.
yet
when
strictly
speaking
,
it
is
defined
by
Zonaras
upon
that
first
Canon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
't
is
appropriated
to
the
Bishop
,
when
stretching
forth
his
Hand
in
the
Office
of
Consecration
;
or
when
Praying
over
the
Person
to
be
Ordained
,
and
invoking
the
Holy
Ghost
,
as
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
farther
declared
,
ibid.
and
so
strict
is
Zonaras
in
this
his
limitation
of
the
Word
,
and
its
use
to
Ordination
,
that
when
speaking
of
the
assignation
of
under
Church-Officers
,
as
Readers
,
Singers
,
&c.
he
changes
it
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
using
the
former
in
the
Ordination
only
of
those
of
the
Priestly
Catalogue
,
Bishops
,
Presbyters
and
Deacons
,
and
which
he
only
Copies
out
of
the
Church-Canons
;
as
Can.
2.
Concil.
4.
Gen.
Chalced.
Can.
6.
&
14.
Concil.
6.
in
Trullo
,
and
the
first
Council
of
Nicea
has
still
held
to
the
distinction
betwixt
Election
and
Ordination
,
and
expresses
them
by
several
words
;
the
former
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
latter
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
fourth
Canon
.
And
so
again
in
the
sixth
Canon
,
the
care
is
the
same
of
confounding
these
two
,
so
far
as
the
use
of
different
words
will
do
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
used
for
the
Power
and
Acts
of
the
People
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Bishop
;
and
which
Zonaras
there
Paraphrases
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
none
of
which
was
ever
assumed
by
the
People
or
Laity
,
and
the
same
distinction
is
retained
betwixt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
Aristenus
in
Can.
10.
Sancti
Basilii
ad
Amphilochium
apud
Pandect.
Can.
Beverig
.
Socrates
in
his
Church
History
,
lib.
1.
cap.
9.
uses
different
words
but
with
the
same
design
,
and
is
clearer
yet
,
if
possible
,
in
the
distinction
;
the
Power
of
the
People
he
speaks
of
and
expresses
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
word
very
fit
and
apt
to
prove
the
Primitive
Custom
of
Election
preceding
,
the
Act
and
Office
of
the
Bishop
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
laying
on
his
hands
upon
the
Consecrated
;
and
so
it
generally
goes
on
betwixt
the
Clergy
and
the
People
,
in
the
Offices
of
Ordination
,
the
People
choosing
,
the
Bishop
consecrating
,
the
Emperor
assenting
,
and
so
also
is
the
business
of
laying
on
of
hands
still
appropriated
to
the
Bishop
,
not
only
as
excluding
the
Presbyter
,
who
has
not
the
Power
,
but
also
the
People
,
as
't
is
over
and
over
again
in
the
Church
Story
,
and
which
to
transcribe
were
needless
;
the
People
give
nothing
of
that
Power
,
about
which
we
are
discoursing
,
and
is
supposed
in
those
in
Holy
Orders
.
AND
to
this
all
agree
,
that
admit
of
the
§
.
VI
laying
on
of
the
hands
of
the
Presbytery
in
Ordinations
,
and
that
there
is
something
peculiar
in
the
Clergy
,
and
which
the
People
have
not
,
and
consequently
cannot
give
;
but
another
Dispute
here
commences
,
what
Obligation
this
Practice
of
the
Church
for
some
Ages
past
,
lays
upon
the
Christian
World
now
present
?
in
what
degree
of
usefulness
or
necessity
they
placed
the
Votes
and
Concurrency
of
the
People
in
the
constituting
a
Church-man
?
And
this
say
some
,
in
the
same
order
of
necessity
as
the
Concurrency
of
the
Clergy
;
that
although
the
Suffrages
of
the
People
do
not
confer
and
collate
Church-Power
apart
and
solitary
,
and
where
the
hands
of
the
Presbytery
is
not
;
yet
the
Presbytery
cannot
do
it
without
them
,
't
is
neither
legal
,
just
,
nor
duly
performed
if
so
attempted
,
something
is
wanting
,
not
only
for
outward
Attestation
,
but
for
the
real
translation
of
Autority
on
the
heads
of
the
Ordained
.
Thus
Theodore
Beza
is
express
,
Ordinatio
seu
impositio
manuum
,
certè
nullos
proprie
creat
ministros
;
sed
legitime
vocatos
seu
electos
,
adhibitis
precibus
,
mittit
in
sui
muneris
possessionem
.
De
ministerii
grad.
cont
.
Saraviam
cap.
22.
That
Ordination
or
Imposition
of
Hands
properly
creates
no
Ministers
,
but
by
Prayers
,
gives
such
as
are
call'd
or
elected
(
he
means
by
the
People
,
as
't
is
every
where
to
be
seen
in
his
Writings
)
Possession
of
their
Office
,
a
kind
,
it
seems
,
of
Mandate
for
induction
,
to
what
they
had
a
right
before
by
another
Hand
collated
.
And
David
Blondel
,
the
most
Industrious
of
the
Presbyterian
Order
,
in
his
Apology
Pro
Hieronimo
,
spends
many
Pages
in
the
latter
end
of
that
Treatise
,
in
giving
the
Practice
of
the
Church
for
Ten
Centuries
,
admitting
this
Power
of
the
People
in
Ordinations
,
and
that
they
have
equal
right
thereto
,
and
are
alike
constituted
by
Christ
,
his
Vicars
in
the
case
,
with
the
Clergy
,
Laicos
fratres
,
equo
cum
clero
jure
,
Christi
hac
in
parte
vicarios
constitutos
,
pag.
471.
and
upon
which
he
fixes
a
Divine
right
immutable
,
and
indispensable
;
and
what
Ordinations
were
made
during
these
Centuries
,
without
the
Peoples
Choice
,
Suffrages
and
Approbations
preceding
,
aberrationes
fuisse
statuamus
,
pag.
542.
ibid.
were
Anomala's
,
and
Aberrations
from
the
Rule
,
for
Correction
,
not
Imitation
.
My
design
is
not
to
examine
all
the
little
Arguments
Blondel
there
produces
,
or
the
numerous
Quotations
he
brings
,
it
were
tedious
and
to
no
purpose
,
because
most
of
them
are
so
,
his
Zeal
and
Industry
outrunning
his
Judgment
,
as
throughout
the
whole
Apology
.
What
is
Truth
and
to
be
adhered
unto
,
I
shall
as
briefly
and
plainly
as
I
am
able
,
lay
down
in
the
following
Conclusions
taking
the
liberty
of
Reflexion
,
as
occasion
.
THAT
there
is
no
Practice
,
much
less
§
.
VII
Command
of
our
Saviour
for
any
such
thing
,
but
the
quite
contrary
,
he
consulted
nobody
that
we
read
of
,
not
only
in
the
first
Vocation
and
Election
of
his
Disciples
(
for
who
should
they
be
?
or
where
should
he
find
them
?
)
nor
in
their
after-assignation
to
either
Apostleship
,
or
to
what
other
degree
of
the
Power
of
the
Ministry
was
on
the
Seventy
devolved
.
And
this
Blondel
in
part
grants
,
but
first
insinuates
,
that
it
might
be
otherwise
,
though
secret
and
not
declared
,
and
then
positively
affirms
that
it
was
so
,
upon
a
bottom
equally
precarious
;
because
the
Apostles
practised
and
delivered
to
us
what
they
copied
from
Christ
,
who
still
call'd
in
the
whole
Fraternity
and
required
their
Votes
in
each
Ordination
,
and
thought
themselves
in
Duty
so
obliged
,
Pag.
475.
and
which
how
far
true
,
and
to
what
purpose
,
that
it
is
no
ways
to
the
advantage
of
Blondel's
design
,
is
already
considered
.
§
.
VIII
NOR
do
the
after-Ordinations
in
Scripture
prove
any
thing
like
it
,
but
rather
give
Evidence
to
the
contrary
;
I
'le
make
my
instances
in
the
Epistles
to
Timothy
and
Titus
,
on
purpose
wrote
by
St.
Paul
to
instruct
them
in
these
like
Affairs
of
the
Church
,
as
to
the
Polity
of
it
,
that
they
might
know
how
to
behave
themselves
in
the
Church
of
God
,
as
he
tells
Timothy
in
particular
,
1.3.15
.
where
't
is
notoriously
evident
,
that
the
Peoples
Votes
are
no
more
required
to
the
constituting
a
Bishop
or
Deacon
,
then
that
their
Hands
are
there
actually
laid
upon
them
.
That
the
Hands
of
the
Presbytery
did
consecrate
,
we
read
expresly
,
and
we
read
of
none
else
;
and
such
the
Presbytery
,
Timothy
and
Titus
,
have
the
alone
Charge
and
Power
delegated
,
to
Inspect
and
Animadvert
upon
their
Lifes
and
Manners
,
to
receive
or
reject
as
their
Prudence
directs
;
the
Clergy
are
sole
Judges
,
't
is
not
required
,
that
the
People
,
so
much
as
present
;
every
particular
Man's
inward
desire
,
and
private
Motions
(
supposing
other
due
qualifications
concurring
)
made
known
to
such
whose
is
the
Power
for
ordaining
,
seems
sufficient
,
if
any
man
desire
the
Office
of
a
Bishop
,
1
Tim.
3.1
.
and
that
these
Epistles
are
to
be
follow'd
,
as
the
pattern
in
the
Mount
,
the
Platform
and
Model
of
Church-Government
,
these
Men
strenuously
plead
at
other
times
;
and
those
other
instances
of
Ordinations
in
Scripture
brought
by
Blondel
,
conclude
nothing
more
.
In
that
of
Matthias
,
there
is
no
such
thing
express
at
all
;
the
Believers
being
few
—
were
all
together
in
one
place
,
and
they
were
necessitated
so
to
be
;
but
that
they
otherwise
concurr'd
then
by
their
presence
;
or
that
St.
Peter's
Speech
was
directed
to
them
and
not
to
the
Apostles
only
,
is
not
thence
to
be
inferr'd
;
that
in
Acts
6.
was
chiefly
,
he
says
only
;
to
provide
Deacons
to
look
after
their
Poor
;
and
good
reason
was
there
,
the
People
should
approve
of
such
in
whose
hands
their
Moneys
was
to
be
deposited
;
nor
can
any
inference
be
hence
made
on
his
side
,
unless
the
consequence
be
good
,
that
such
as
are
fit
and
able
to
choose
and
depute
in
whose
hands
their
Money
shall
be
entrusted
,
are
for
the
same
reason
,
instructed
to
Skill
and
choose
their
Teachers
;
or
that
we
set
a
lower
price
on
mens
Souls
,
than
we
do
on
their
Money
;
because
we
can
allow
the
Laity
to
provide
for
the
latter
;
but
we
think
there
ought
to
be
better
provision
made
,
and
more
care
taken
for
the
former
.
What
is
argued
farther
from
the
parity
of
the
Call
and
Consecration
of
Aaron
,
Heb.
5.
is
full
levell'd
against
himself
;
where
to
be
sure
all
concurrency
of
the
People
was
excluded
,
in
every
respect
whatever
.
WE
'll
go
on
from
Scripture-instances
to
§
.
IX
those
immediately
after
the
Apostles
,
and
see
if
here
his
Success
be
more
;
we
'll
accept
what
he
says
of
his
Twelve
Centuries
in
immediate
Succession
;
because
they
are
not
worth
the
particular
canvass
in
this
Determination
.
The
point
does
not
lye
here
,
Whether
the
Laity
did
sometimes
,
or
oftentimes
concur
in
Ordinations
?
but
did
they
always
concur
?
He
dares
not
say
this
,
but
he
believes
not
above
Ten
Ordinations
to
be
made
otherways
,
Pag.
541.
which
he
supposes
to
be
failures
,
and
to
be
occasioned
by
the
inseparable
accidents
of
the
Church
Militant
;
but
no
rules
for
Succession
.
Though
,
by
the
way
,
't
is
the
chief
design
of
the
Apology
it self
,
by
fewer
Examples
,
indeed
not
one
,
but
what
is
by
him
industriously
forced
and
perverted
,
to
cut
off
the
Chain
,
and
overthrow
the
concurrent
Testimony
of
all
Ages
in
the
point
of
Episcopacy
;
such
is
his
slavery
to
his
present
Cause
.
But
such
as
consult
Antiquity
,
and
the
Ordinals
of
Churches
impartially
,
and
which
we
have
reason
to
believe
he
never
did
,
will
find
more
,
and
no
one
of
them
censur'd
as
failures
;
that
Elections
and
Nominations
were
made
otherwise
,
and
that
oftner
,
than
in
his
form
.
At
least
many
times
,
sometimes
by
the
Emperors
without
the
People
,
sometimes
by
the
Emperors
and
People
,
sometimes
by
the
Emperor
,
Clergy
,
and
People
,
sometimes
by
the
Clergy
without
either
;
and
this
in
very
good
times
of
the
Church
,
as
instances
are
every
where
in
Church-Story
;
and
particularly
,
that
it
is
not
inseparable
from
the
People
,
and
but
by
Permission
,
and
upon
occasion
,
otherwise
their
Votes
are
to
be
over-ruled
,
appears
from
the
many
Laws
made
by
the
Emperors
,
limiting
what
Persons
are
to
be
Ordained
,
and
what
not
,
16.
Cod.
Theodos
.
Tit.
2.
Lex
.
3.
l.
19.32
,
&c.
Sozomen
.
Eccl.
Hist.
l.
5.
c.
13.
And
if
it
be
admitted
,
what
Melitius
and
his
followers
objected
against
Paulinus
,
That
his
Ordination
was
not
as
it
ought
to
be
,
because
without
the
consent
of
all
the
People
;
as
in
Sozomen
,
Hist.
Eccl.
l.
5.
c.
13.
yet
the
Ordination
was
not
hereby
voided
,
and
we
have
a
certain
Autority
on
the
other
side
,
and
much
about
the
same
time
too
;
't
is
the
13th
Canon
of
the
Council
of
Laodicca
,
which
expresly
forbids
,
that
the
Election
of
such
as
are
to
be
Ordained
be
at
all
in
the
People
,
a
certain
Argument
that
the
Church
placed
it
at
the
most
under
the
head
of
indifferences
,
what
occasion
and
circumstances
might
enjoyn
or
null
,
receive
or
reject
;
otherwise
it
could
not
thus
become
limitable
by
Custom
,
or
the
Subject
of
different
Laws
Ecclesiastical
;
and
at
last
the
numerous
and
turbulent
Meetings
on
the
occasion
of
Ordinations
and
Factions
in
giving
their
Votes
,
even
to
Riots
and
Tumults
,
to
Blood-shedding
and
Murder
,
forced
that
the
People
were
excluded
quite
,
and
general
Laws
to
that
purpose
were
made
,
prohibiting
their
appearance
at
such
times
,
Quamdiu
in
Ecclesia
Plebs
partem
habuit
in
Episcopis
&
Presbyteris
legendis
,
nunquam
discordiis
&
factionibus
civitates
caruere
,
donec
res
ipsa
&
pax
Ecclesiarum
docuit
,
Plebi
hoc
jus
ademptum
,
Magistratibus
&
Clericis
relinqui
primò
debere
,
quod
posteà
soli
sibi
Clerici
vindicabant
.
So
Blondel's
own
Friend
Salmasius
gives
account
,
and
an
end
of
the
Elections
by
the
People
,
Defensio
.
Regia
,
cap.
7.
And
it
may
be
farther
observ'd
,
that
amongst
the
many
Cautions
and
Restrictions
concerning
Ordinations
,
the
several
Rules
and
Instances
given
,
by
and
for
which
,
they
are
rendred
void
,
and
null'd
if
against
or
wanting
in
either
,
abundance
of
which
are
to
be
found
;
as
,
That
every
Bishop
is
to
be
Consecrated
by
three
other
Bishops
,
Can.
1.
Apostol.
That
the
Metropolitan
be
always
one
,
or
with
his
leave
,
Can.
4.
Conc.
1.
Nic.
Can.
19.
Conc.
Antioch
.
Can.
12.
&
Can.
6.
une
quarte
Gen.
Conc.
Chalcedon
.
That
no
foreign
Ordinations
are
valid
,
Can.
2.
Conc.
Constantinop
.
unless
in
those
Churches
in
Heathen
Countries
,
and
no
Bishop
is
setled
,
or
in
case
of
Persecution
.
Sozom.
Eccl.
Hist.
cap.
9.
If
a
Bishop
deserts
his
Diocess
,
Can.
3.
Concil.
Ephes.
Gen.
All
Ordinations
procured
by
Money
,
Can.
29.
Apost.
&
Can.
2.
Concil.
4.
Gen.
Chalcedon
.
That
it
be
not
by
Secular
Powers
,
Can.
30.
Apost.
If
made
only
by
Presbyters
,
as
in
the
Case
of
Colluthus
,
Athanas
.
Apol.
pag.
784.
792.
In
case
of
some
known
and
notorious
Scandal
which
the
Bishop
that
ordain'd
then
lay
under
,
Athanas
.
Ep.
ad
Solitar
.
vitam
agentes
.
In
some
Cases
of
Heresie
in
the
Ordainer
,
16.
Cod.
Theodos
.
Tit.
5.
Lex
.
12.14.57
.
Yet
amidst
these
and
such
like
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
illegal
Ordinations
and
defective
,
complain'd
of
by
Eusebius
,
which
were
during
the
Persecution
of
Dioclesian
in
his
twelfth
Chapter
,
De
Martyribus
Palestinae
,
and
against
which
the
Church
still
provided
for
the
future
;
there
is
no
one
Caution
concerning
Ordinations
by
the
People
,
such
a
thing
being
never
presumed
and
attempted
,
nor
is
there
any
one
instance
of
but
voiding
any
one
Ordination
that
was
made
without
their
but
Votes
,
and
Hands
lift
up
,
and
concurring
in
order
to
it
,
and
which
certainly
there
would
have
been
,
had
the
Church
adjudg'd
their
pre-elections
or
concurrency
so
necessary
,
especially
upon
so
many
failures
;
as
David
Blondel
acknowledges
there
were
,
one
of
which
was
enough
to
have
awakened
the
Church-Governors
to
alike
care
they
used
on
such
Occasions
,
or
had
she
but
placed
their
concurrency
with
those
but
Circumstantials
,
of
Orders
,
many
of
which
are
just
now
mentioned
,
and
the
Church
there
made
particular
provision
relating
to
them
.
SO
that
David
Blondel's
design
of
a
Divine
§
.
X
and
Immutable
Right
,
in
the
defence
of
which
he
has
took
so
great
pains
,
is
only
writing
in
the
Dust
;
nor
is
any
one
inference
due
that
he
has
made
in
order
to
it
:
'T
is
true
,
his
Argument
is
well
laid
,
had
the
Performance
been
accordingly
,
and
the
concurrency
of
ten
Centuries
immediately
upon
the
Apostles
and
Scriptures
attesting
any
one
Truth
or
Practice
,
is
as
authentique
,
and
ought
to
be
so
received
,
as
any
Grounds
and
Motives
of
Faith
can
make
it
to
be
,
nor
can
any
thing
be
required
more
,
which
can
be
thought
to
concur
to
the
making
a
full
perswasion
of
the
Truth
under
Debate
.
But
alas
!
the
chief
Ingredient
,
for
a
thorow
Tradition
is
absent
,
Universality
,
it
was
so
neither
in
all
places
,
not
at
all
times
,
nor
in
any
one
time
or
Century
of
the
best
and
first
Ages
of
the
Church
,
in
every
instance
of
it
;
but
still
changed
upon
accidents
often
,
and
more
upon
Industry
and
Choice
;
and
last
of
all
wholly
abolished
and
in
good
times
of
the
Church
,
without
any
care
or
design
for
a
restitution
,
taken
even
out
of
the
hands
of
the
Magistrate
,
and
limited
to
the
Bishops
,
Can.
3.
Concil.
Sept.
Gen.
Niceae
.
and
it
may
be
much
questioned
,
whether
his
Brethren
and
Friends
both
in
France
,
and
Holland
,
and
England
;
especially
such
of
them
as
have
took
up
the
Cudgels
after
him
,
have
more
reason
to
be
ashamed
of
his
ill
Success
,
then
to
be
down-right
angry
with
him
for
the
Way
and
Method
and
Grounds
he
laid
for
proving
the
Divine
and
immutable
right
of
it
.
Surely
if
this
be
admitted
,
the
disadvantage
will
be
their
own
,
in
a
point
of
a
higher
concern
,
if
Apostolical
Ecclesiastical
practice
still
amount
to
a
Divine
immutable
Law
.
And
indeed
it
would
be
of
real
ill
consequence
,
in
many
considerable
cases
that
would
arise
in
the
true
Church
of
Christ
;
for
although
the
matter
of
Fact
be
evident
,
it
has
been
receiv'd
and
practised
in
the
Churches
first
and
best
Ages
;
yet
it
may
be
a
doubt
what
the
Obligation
was
to
them
who
then
receiv'd
it
,
and
whose
practice
it
was
?
whether
as
absolute
and
immutable
,
and
consequently
,
how
it
now
reaches
us
?
every
Truth
and
Matter
of
Fact
,
has
not
the
same
degree
of
Necessity
in
its
Nature
and
Use
,
nor
do
his
Brethren
more
go
against
him
here
,
than
he
against
himself
;
I
might
refer
to
his
own
Text
,
but
the
Irenicum
has
done
it
before
me
,
(
p.
401.
)
joyning
him
with
Bochart
,
and
Amiraldus
in
the
cause
,
of
which
his
Triumvirate
,
as
he
calls
them
,
Blondel
is
there
placed
in
the
head
,
and
all
to
make
good
that
one
great
Truth
,
by
their
Autority
,
which
is
vast
and
unquestionable
,
(
and
to
defend
which
is
the
great
business
of
that
Treatise
of
Church-Government
;
nor
has
that
Author
as
yet
declared
his
Judgment
to
be
otherwise
,
or
rather
corrected
that
his
first
and
early
Mistake
there
obtruded
on
the
World
)
to
pass
a
perpetual
Sanction
upon
it
.
That
no
form
of
Government
or
Polity
in
the
Church
is
immutable
,
though
by
the
Apostles
themselves
recommended
;
and
yet
Apostolical
practice
is
here
binding
and
eternal
(
pag.
473.
Apol.
)
and
the
Power
of
the
People
is
thus
transmitted
from
Heaven
,
as
the
alone
House
and
Pedegree
of
its
descent
,
and
so
immutably
is
it
stablish'd
,
that
no
accident
or
ill
circumstance
whatever
,
or
with
what
ill
consequences
soever
foreseen
and
foreknown
,
no
consideration
of
the
Peoples
ignorance
,
even
duncery
it self
(
at
eos
omnes
,
non
modo
imperitos
sed
&
imperitissimos
demus
,
pag.
501.
)
no
miscarriages
or
other
seeming
inconsistencies
,
are
to
be
considered
,
or
can
they
weigh
down
against
the
Eternal
antecedent
Command
,
either
abolish
the
Power
,
or
cease
;
but
alter
,
in
but
one
instance
,
the
custom
and
practice
of
their
Votes
and
Elections
to
the
Office
of
the
Ministry
,
nothing
can
remain
but
for
common
Prudence
,
for
all
was
known
at
first
to
our
Saviour
,
whence
the
Apostles
received
it
,
to
the
succeeding
Church
,
who
left
no
such
reserve
,
allow'd
not
to
us
(
nor
have
we
reason
to
take
it
ill
,
for
they
did
not
to
themselves
)
any
such
Considerations
(
pag.
51
,
52.
)
and
what
Exceptions
there
have
been
to
this
first
and
great
Rule
,
as
he
tells
us
there
was
some
few
,
arose
from
the
Pride
and
Usurpations
of
the
Bishops
,
who
so
soon
as
they
had
taken
to
themselves
Titles
and
Power
above
the
Presbyters
,
they
engrossed
the
Right
of
Ordaining
them
,
and
never
required
the
concurrency
of
the
Clergy
,
and
the
People
,
spurr'd
on
by
Fame
,
and
Vain-glory
,
and
Secular
Interest
;
and
that
is
the
reason
why
there
is
no
Canons
express
,
and
very
few
examples
of
the
Peoples
choosing
Presbyters
and
Deacons
.
Nor
does
it
in
the
original
right
diminish
their
Power
,
because
wrested
from
them
,
(
pag.
469
,
470.
)
and
all
which
is
one
,
among
the
many
Fictions
and
Romances
,
the
whole
Apology
is
stuffed
withal
,
and
every
ways
like
himself
,
who
,
according
to
his
usual
good
Nature
,
and
Malice
to
the
Order
it self
,
still
lays
what
dirt
he
can
at
the
doors
of
the
most
eminent
Christians
,
the
Bishops
and
Prelates
of
the
Church
of
Christ
,
not
considering
,
or
,
rather
not
caring
,
what
injury
the
common
Christianity
thereby
receives
,
through
the
sides
of
these
its
known
Martyrs
and
Confessors
,
so
be
he
can
but
fill
up
his
private
Congregation
;
a
guilt
not
easily
to
be
removed
from
too
many
of
the
French
Reformation
,
especially
from
Dailee
in
his
Book
of
the
Use
of
the
Fathers
;
and
the
abundance
of
Irreligion
in
general
,
in
these
parts
of
the
World
ows
it self
in
a
great
measure
to
it
.
And
to
see
the
unluckiness
of
it
,
and
how
his
ill
Nature
returns
unavoidably
upon
himself
,
what
he
attributes
to
the
Bishops
Pride
and
Arrogancy
,
and
Self-interest
,
in
assuming
and
engrossing
to
themselves
a
Power
which
was
not
theirs
,
that
they
ordained
Presbyters
and
Deacons
without
the
People
and
Clergy
,
that
the
dependency
of
both
might
be
the
surer
upon
them
,
and
certainly
be
their
Slaves
and
Vassals
,
and
which
is
the
invidious
design
of
his
whole
Book
,
how
easily
is
it
all
return'd
on
his
own
pate
?
and
to
what
else
can
any
one
impute
this
his
clawing
with
and
condescending
to
the
People
to
be
,
but
his
own
,
and
the
other
of
his
Brethrens
dependance
upon
them
,
as
it
is
at
this
day
in
France
?
and
't
is
wholly
in
the
Power
of
the
Congregation
,
both
to
Vote
in
,
and
Eject
their
Minister
at
pleasure
,
to
bestow
what
Maintenance
upon
them
their
Wisdom
directs
;
nor
is
it
at
all
in
the
Power
of
the
Clergy
,
as
things
are
now
with
them
,
streightned
by
the
Civil
Sword
,
to
avoid
or
amend
it
;
to
them
indeed
,
in
their
circumstances
,
the
good-liking
and
choice
of
the
People
are
necessary
,
otherwise
they
must
change
the
Climate
,
their
Churches
and
Ministry
must
cease
and
fall
together
.
And
this
I
say
,
not
to
insult
over
and
upbraid
them
,
for
their
case
in
general
is
really
to
be
pitied
;
but
thus
do
outward
accidents
imbody
themselves
,
and
become
as
of
the
real
Substance
;
and
too
many
Models
and
Systems
,
and
Professions
have
some
regard
,
too
much
yielding
and
complyance
with
them
;
this
one
thing
does
it
generally
need
a
Pardon
,
and
to
them
in
particular
it
cannot
easily
be
granted
,
it
may
with
great
justice
be
called
their
Pride
and
Usurpation
,
that
what
is
their
own
unavoidable
Necessity
;
what
the
frowns
and
injuries
of
their
Native
Countrey
they
live
in
,
the
want
of
Countenance
and
Protection
from
the
Prince
,
and
of
a
due
Provision
by
Laws
,
and
which
in
reason
ought
to
be
otherways
,
lays
upon
them
,
this
they
'l
obtrude
upon
us
,
upon
all
Churches
,
as
the
Pattern
upon
the
Mount
,
the
Platform
,
not
to
be
deviated
from
,
every
ways
to
be
copied
out
,
upon
no
less
a
peril
than
the
breach
of
an
antecedent
immutable
Law
,
an
Institution
from
Heaven
.
What
ought
to
be
their
care
to
represent
as
fairly
as
they
can
,
they
magisterially
command
;
other
Churches
are
condemned
for
not
obeying
,
a
fault
the
Churches
of
the
French
Reformation
are
no
ways
to
be
acquitted
of
.
That
there
is
a
Subordination
among
Clergy-men
,
and
a
dependence
as
on
one
Head
and
Superior
in
the
several
degrees
of
the
Priesthood
,
this
is
most
certain
,
't
is
bottomed
on
as
good
and
known
Autority
as
our
Religion
it self
,
and
which
will
be
made
to
appear
by
and
by
in
this
Treatise
,
though
not
as
the
business
of
it
.
The
Deacon
is
a
Minister
or
Servant
to
the
Bishop
,
and
both
Presbyter
and
Deacon
receive
their
Power
and
Deputation
from
him
;
but
in
any
other
sense
we
own
no
Head
or
Master
,
Servants
,
Ministers
we
are
but
of
God
and
Christ
,
of
the
Gospel
which
we
minister
unto
them
,
of
which
we
are
Stewards
for
their
advantage
and
relief
,
dispensing
to
every
man
his
Portion
,
ministring
in
our
courses
,
as
the
Angels
in
theirs
,
for
the
good
of
all
,
a
faithful
Minister
of
Christ
for
you
;
so
the
Apostle
,
Colos.
1.23
.
and
in
this
alone
consists
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
work
of
our
Ministry
,
and
attendance
at
the
Altar
.
Thus
we
are
to
the
People
,
as
Governors
,
Rulers
,
Instructers
,
Teachers
,
and
which
last
Office
,
allowed
us
by
all
;
so
immediately
implies
Superiority
and
Prelation
,
that
it
alone
will
not
let
us
be
their
Servants
,
as
Autorized
and
Commissioned
,
impower'd
by
and
in
Deputation
from
them
.
NOR
is
this
David
Blondel's
disingenuity
,
§
.
XI
or
undue
dealings
alone
,
or
in
this
case
only
,
of
the
Peoples
Power
over
their
Pastors
,
there
is
one
case
more
at
least
,
and
which
has
more
than
one
Abettor
,
and
't
is
that
of
Episcopacy
;
as
the
People
are
above
the
Clergy
,
so
must
not
one
Clergy-man
be
above
another
;
the
Order
,
Solitary
Power
,
Superiority
and
Prelation
of
the
Bishop
must
cease
,
was
never
any
,
then
as
by
Usurpation
,
there
must
be
a
level
between
a
Presbyter
and
him
;
because
there
are
no
Bishops
in
the
French
Churches
,
an
equality
is
now
fixed
and
setled
among
them
;
and
in
order
to
the
surer
,
certain
,
compassing
it
in
our
Church
of
England
,
they
took
the
opportunity
of
a
present
Schism
and
Defection
from
our
present
Bishops
,
abetted
and
heightned
by
a
prosperous
Rebellion
;
they
even
insult
over
us
as
men
that
were
down
,
and
to
rise
up
no
more
;
they
pursue
us
as
a
vanquish'd
Enemy
,
look
upon
the
iron
as
red
hot
and
to
be
stricken
,
and
their
Presbyterian
Model
to
be
erected
in
our
Kingdom
,
as
that
Image
once
fallen
from
Heaven
.
To
this
purpose
comes
upon
the
Stage
their
Triumviri
,
Blondel
,
Salmasius
,
and
Dailce
,
Men
throughly
instructed
by
a
vast
and
unwearied
Industry
and
Reading
,
and
which
they
perverted
to
render
Episcopacy
less
acceptable
,
not
to
say
odious
in
the
World
,
as
the
effect
of
Innovation
and
Ambition
,
contrary
to
the
designs
of
Christ
,
and
the
Practice
of
the
Church
in
the
best
Ages
of
it
;
and
herein
their
proficiency
and
advancement
was
not
inconsiderable
,
considering
the
badness
and
difficulty
of
their
cause
,
what
St.
Jerome
has
observed
of
Hereticks
in
and
before
his
time
,
in
his
Comments
on
the
First
Chapter
of
Amos
;
Omnes
enim
Haeretici
labore
nimio
ac
dolore
quaerendi
,
ordinem
aliquem
&
consequentiam
heraeseos
suae
reperire
conati
sunt
,
is
evident
in
them
,
through
abundance
of
toil
and
sore
labour
,
making
pretence
of
Order
,
shews
of
Antiquity
and
Consequences
,
to
advance
and
effect
it
.
And
Blondel
goes
in
the
Front
,
or
at
least
,
has
merited
to
be
placed
there
,
with
his
renowned
and
much
gloried
in
Apology
Pro
Hieronymo
,
which
he
says
he
kept
by
him
Three
years
,
ready
for
the
Press
;
but
did
not
Print
it
by
reason
of
the
Wars
in
England
,
or
rather
till
the
King
and
Church
were
both
ruined
,
easily
then
presuming
of
a
fairer
reception
,
and
which
Book
't
is
more
than
probable
,
he
then
Digested
and
Composed
,
when
his
offer'd
Service
to
write
quite
the
other
way
,
and
in
the
Defence
of
our
Episcopacy
establish'd
in
this
Church
,
was
tender'd
to
that
great
Prelate
and
Martyr
of
Blessed
Memory
Arch-Bishop
Land
,
but
rejected
:
what
were
the
Reasons
moving
the
Wisdom
of
that
excellent
Prelate
to
refuse
him
,
I
cannot
tell
;
he
might
suspect
his
Integrity
,
or
judge
it
less
for
the
Honor
of
our
Church
,
on
purpose
to
imply
a
Foreigner
in
the
managery
and
defence
of
what
is
so
neer
,
and
of
so
great
a
concern
to
us
;
and
he
might
not
think
the
concurrency
of
one
or
two
Doctors
of
the
French
Reformation
,
so
considerable
,
or
perhaps
of
any
weight
,
to
turn
the
Scale
for
or
against
the
famous
Church
of
England
,
as
it
now
appears
they
are
reputed
,
he
could
not
suspect
his
thorow
Instructions
and
Ability
for
it
;
and
that
the
former
mostly
sweigh'd
the
wonted
Sagacity
of
that
excellent
Person
,
giving
him
no
small
Grounds
for
it
,
will
appear
,
if
we
go
on
,
and
find
him
dedicating
That
his
Book
Vniversis
Dei
optimi
Maximi
servis
,
occidente
toto
,
maxime
vero
per
Britannias
,
ad
Christiani
populi
Ecclesiasticum
&
Politicum
regimen
vocatis
;
To
the
Houses
of
Parliament
and
Assembly
at
Westminster
,
both
Usurpers
;
the
one
of
the
Regal
,
the
other
of
the
Episcopal
Power
,
whom
they
had
Assaulted
both
with
Sword
and
Pen
,
to
their
then
present
Abolition
,
and
whom
he
slatters
with
the
specious
Titles
of
Supporters
both
of
Church
and
State
,
Vobis
viri
maximi
in
quos
Ecclesia
&
Respublica
inclinatè
recumbum
,
Britannorum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Choice
Men
and
Supreme
in
our
Land
,
Quibus
inco●●um
est
generoso
pectus
honesto
;
and
for
Episcopacy
it self
,
(
besides
the
whole
Design
of
the
Book
which
is
laid
against
it
)
he
places
it
for
time
and
quality
with
those
first
Heresies
which
infested
the
Church
,
those
Antichrists
which
were
then
in
the
World
,
both
in
St.
Paul's
Epistles
,
and
in
St.
John's
,
and
in
the
Revelations
,
with
those
Hereticks
that
deny
the
Monarchy
of
God
,
and
the
Incarnation
of
Christ
Jesus
,
and
that
it
was
by
Diotrephes
devolv'd
to
after-ages
,
by
degenerate
Men
,
who
regarded
not
the
institution
from
God
,
Per
degeneres
plurimos
,
divinaeque
originis
immemores
propagatum
,
by
such
only
as
consult
Ambition
,
to
whom
the
Apostolical
Humility
enjoyn'd
by
our
Saviour
,
was
tedious
and
nauseous
;
men
affecting
Tyranny
and
Usurpation
against
St.
Peter's
monition
,
1
Pet.
5.2
,
3.
Obtaedium
Apostolicae
humilitatis
quam
praecepit
affectantes
Tyrannidem
,
&c.
He
approves
the
Scotish
Covenant
,
and
their
bringing
it
into
England
,
fortissimum
Communis
concordiae
pacisque
vestrae
vinculum
,
as
the
most
effectual
way
for
Peace
and
Concord
;
of
which
Covenant
one
part
of
its
second
Article
is
this
,
To
endeavour
the
Extirpation
of
Prelacy
,
i.
e.
Church-Government
,
by
Arch-Bishops
,
Bishops
,
&c.
and
Exhorts
them
by
their
Loyalty
and
Obedience
to
their
Prince
,
to
quit
and
vindicate
themselves
of
that
Aspersion
of
Rebels
they
lye
under
,
and
through
them
may
be
cast
upon
all
Protestants
,
Christianâ
modestiâ
pacificisque
consiliis
,
perpetuisque
fidelis
vestrae
in
regiam
Majestatem
observantiae
exemplis
,
asperas
voces
refellite
;
that
the
World
convinc'd
by
Experience
may
confess
,
that
it
is
neither
true
now
,
nor
ever
shall
be
necessary
,
No
Bishop
,
no
King
;
and
that
the
one
may
be
admitted
and
supported
without
the
other
,
Fateaturque
continuis
experimentis
evictus
orbis
,
nec
verum
nunc
nec
necessarium
esse
,
vel
fuisse
unquam
,
qui
aegrè
Episcopos
ferunt
,
aegriùs
reges
serre
,
qui
nullos
admittunt
,
nec
regiam
potestatem
ex
animo
admittere
,
and
assures
them
of
the
concurrency
of
the
Protestant
Churches
on
their
side
the
Sea
,
who
have
often
wish'd
to
see
their
own
Simplicity
in
Government
,
to
be
restored
and
setled
among
them
,
quam
Disciplinam
à
cismarinis
Protestantibus
praeoptatam
,
&c.
and
all
which
is
to
be
seen
,
and
more
,
by
whoso
pleases
to
read
over
but
his
Preface
to
the
Apology
.
Claudius
Salmasius
goes
the
same
way
,
or
worse
,
if
worse
can
be
;
he
argues
indeed
for
the
Episcopacy
in
England
,
because
continued
with
the
Reformation
,
and
what
prevented
many
Pestiferous
Sects
,
which
after
the
Seclusion
of
Bishops
arose
,
Quod
quamdiu
fuerat
Episcopatus
,
mille
pestiferae
Sectae
&
Haereses
in
Anglia
pullularunt
.
Praefat.
ad
Defens
.
Regiam
;
and
aggravates
it
against
the
Independents
,
whom
he
supposes
to
have
Murdered
the
King
,
and
removed
the
Bishops
without
his
Assent
,
Defens
.
pag.
358.
it
seems
it
was
concluded
in
France
what
Party
brought
the
King
to
Death
;
nor
did
they
then
believe
the
Bishops
to
be
the
Authors
of
all
the
Heresies
in
the
Christian
World
.
Though
Mr.
Baxter
tells
us
,
It
is
not
agreed
here
in
London
,
and
that
all
Heresies
sprang
thence
,
in
that
his
black
Book
,
call'd
Church
History
abbreviated
;
then
which
,
a
Lucian
has
not
been
more
rude
,
in
his
language
and
scurrilous
Imputations
to
our
common
Christianity
;
and
all
Parties
of
but
common
apprehension
,
that
read
that
his
Book
or
hear
of
it
,
must
agree
that
he
is
indeed
a
Hater
,
as
he
in
the
Title-Page
terms
himself
;
but
not
of
false
History
,
but
of
the
truth
of
Christian
Religion
;
to
the
baffling
of
which
,
representing
it
effectually
to
the
Age
,
inclined
enough
to
believe
it
,
as
a
Cheat
and
Imposture
,
what
more
could
have
been
done
,
then
by
exposing
,
in
that
odious
way
,
so
many
Successions
of
the
Bishops
and
acknowledged
Governors
in
the
Church
,
the
most
eminent
Professors
there
,
and
the
great
part
of
them
,
to
the
Stake
,
and
with
their
Blood
?
by
such
Follies
and
Impertinencies
many
times
,
but
oftner
,
by
heavier
guilts
,
reported
of
them
,
the
Author's
Impudency
,
and
his
Falsities
as
to
Matter
of
Fact
,
has
already
been
given
to
the
World
by
an
Ingenious
Hand
;
and
nothing
but
a
decay
of
Discipline
and
Government
in
the
Church
,
can
hinder
that
a
farther
censure
does
not
follow
,
his
Person
be
not
equally
pursued
,
and
he
publickly
Excommunicated
the
Body
of
Christians
.
Perhaps
James
Naylor
did
not
more
deserve
to
have
his
Tongue
bored
through
.
But
to
return
to
our
Friend
Walo
,
who
in
Comparison
to
Mr.
Baxter
is
so
indeed
;
but
his
Spleen
was
now
but
low
,
it
swells
and
grows
bigger
at
other
times
,
and
our
Bishops
are
then
its
object
,
he
speaks
out
in
other
places
,
he
says
,
so
long
as
Episcopacy
remains
,
which
is
the
foundation
and
root
of
Papacy
,
little
or
nothing
is
done
;
to
cut
off
the
Head
is
not
enough
,
Quamdiu
remanebat
Episcopatus
,
qui
tanquam
basis
est
ac
radix
Papatûs
,
nihil
am
parum
proficeret
,
qui
solum
caput
resecaret
.
App●rat
.
ad
lib.
de
Primatu
,
pag.
169
,
70.
And
he
goes
to
the
same
purpose
,
Pag.
197.
that
those
Common-wealths
or
Kingdoms
,
which
have
receiv'd
the
Reformation
,
Sworn
against
the
Roman
,
both
Court
and
Church
,
and
where
there
is
now
no
Papacy
;
for
what
reason
they
can
desire
to
retain
Episcopacy
,
he
does
not
see
,
the
Reformation
seems
not
whole
and
full
,
which
is
in
that
part
defective
;
and
that
Episcopacy
is
become
a
degree
above
a
Presbyter
,
he
imputes
to
the
corrupt
Manners
,
to
Ambition
and
desire
of
Honor
,
and
to
other
evil
Arts
,
and
depraved
Minds
of
Men
,
Walo
.
Messal
.
de
Episcop.
&
Presbyt.
cont
.
Petavium
,
Dissert.
cap.
6.
and
suitably
did
he
lay
his
design
,
and
he
did
not
think
he
could
write
to
the
purpose
against
the
Primacy
of
the
Pope
,
without
that
his
tedious
and
nauseous
Apparatus
or
Preface
,
levelled
against
the
Government
of
the
Church
by
Bishops
,
and
indeed
against
Church-Government
in
general
,
(
so
unhappy
were
still
those
Men
in
their
Plots
against
Rome
)
as
there
will
be
occasion
further
to
consider
in
this
Discourse
,
and
which
make
up
that
bulky
Volume
the
World
is
enrich'd
withall
,
and
to
all
which
Andrew
Rivet
has
subscrib'd
,
applauding
Salmasius
in
this
particular
and
according
with
him
,
and
thinks
it
Crime
enough
in
Grotius
,
that
he
differs
from
him
,
Grotianae
Discuss
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sect.
1.
16.
John
Dailee
his
rage
is
nothing
less
,
but
rather
more
this
way
;
and
so
is
his
industry
too
,
that
eminent
Martyr
Ignatius
is
discarded
and
turn'd
out
of
the
Catalogue
of
Church-Writers
for
Asserting
in
so
plain
and
positive
words
the
Divine
perpetual
Right
of
Episcopacy
,
and
indispensable
Subjection
and
Obedience
of
all
Christians
to
their
Power
and
Jurisdiction
,
that
all
his
profuser
Criticisms
and
conjectural
Triflings
cannot
make
a
Pretence
against
,
any
ways
bafflle
or
evade
him
;
and
therefore
his
Epistles
are
rejected
as
spurious
and
counterfeit
,
are
Condemned
to
the
Fire
,
as
the
Holy
Martyr
himself
was
to
the
Beasts
;
and
which
he
endeavours
more
than
to
Martyr
,
to
annihilate
,
passes
his
Sentence
of
perpetual
oblivion
and
forgetfulness
against
them
.
So
Hereticks
of
old
dealt
with
the
Scriptures
themselves
.
Marcion
blotted
out
with
his
Pen
and
wholly
crased
what
he
could
not
evade
or
deny
,
what
he
could
not
by
his
Style
and
Expositions
overthrow
,
Macherâ
non
stylo
usus
est
;
as
Tertullian
tells
us
in
his
Book
of
Prescriptions
against
Hereticks
,
cap.
19.
whereas
Valentinus
,
another
Heretick
,
there
spoke
of
;
Non
ad
materiam
Scripturas
,
sed
materiam
ad
Scripturas
excogitavit
,
blotted
not
out
,
but
brought
the
Scriptures
to
himself
,
Proprietates
verborum
auferens
,
wresting
and
perverting
of
them
;
and
which
of
the
two
,
took
from
,
and
really
did
more
violence
to
the
Scriptures
,
there
is
no
occasion
at
present
to
enquire
;
though
Tertullian
gives
it
to
the
latter
;
for
the
Person
we
at
present
have
to
deal
with
,
is
guilty
of
both
.
Those
two
notorious
Hereticks
seem
to
survive
in
him
at
once
,
nor
has
he
with
less
tricks
of
words
,
evaded
the
sence
of
him
and
others
,
then
with
a
resolved
Contumacy
,
at
last
quite
blotted
out
the
Writing
of
that
most
Holy
and
Apostolical
Person
;
nor
will
it
abate
much
of
his
guilt
,
or
can
I
be
much
accused
in
making
the
Parallel
betwixt
him
and
two
such
notorious
Hereticks
,
and
whose
Objects
were
the
Scriptures
themselves
;
for
the
Method
is
as
natural
,
and
the
same
Hand
and
Pen
is
equally
ready
for
the
one
as
the
other
,
and
the
Canonical
Epistles
themselves
have
had
the
same
usage
,
as
had
by
him
these
of
Ignatius
,
when
standing
in
the
way
,
and
this
by
some
of
his
own
design
and
complexion
.
And
how
he
hath
dealt
with
our
own
Church
in
particular
,
and
much
after
the
same
Nature
,
in
many
things
not
distinguishing
her
Practices
,
from
the
depraved
usages
of
Rome
,
and
particularly
in
Point
of
Government
,
by
Arch-Bishops
,
Metropolitans
and
Bishops
,
is
to
be
seen
in
his
Book
De
Cultu
Romanorum
;
and
has
been
lately
observed
and
reported
to
the
World
by
a
most
Faithful
and
Learned
Hand
in
another
Language
.
I
cannot
say
,
but
sometimes
,
even
these
very
Men
appear
more
civil
towards
us
,
and
pass
upon
us
high
and
mighty
Complements
,
and
their
Practice
is
not
so
rude
as
their
Determinations
are
rigorus
upon
us
;
nor
do
they
approve
our
unruly
Dissenters
and
Peace-breakers
in
point
of
Government
,
though
their
Documents
and
Principles
such
our
home-Schismaticks
,
receive
and
Copy
out
from
them
,
and
whose
Autority
we
are
still
urged
withal
;
though
what
they
would
do
,
were
they
as
secure
,
as
Blondel
thought
himself
in
1646.
when
he
dedicated
his
Apology
to
the
then
Rebellious
Parliament
,
and
Assembly-men
,
is
another
question
;
what
manner
of
Spirit
his
was
then
,
has
been
already
declared
;
and
what
personal
Aspersions
,
and
loads
of
Calumnies
he
laid
,
as
upon
the
Cause
it self
,
so
upon
the
present
Bishops
,
will
appear
from
that
often-forced
Apology
of
our
learned
Doctor
Hammond
,
for
their
Innocency
and
Integrity
,
in
his
Answer
to
him
,
Dissert.
1a
contra
Blondel
,
cap.
12.
sect.
22.
In
haec
unica
Hierarchicorum
doctrina
adeò
totum
Antichristum
ebibisse
censeatur
,
ut
in
hoc
unum
erroris
Pelagus
alia
omnia
Acherontis
ostia
se
effudisse
,
aut
quidquid
in
illius
Seculi
Ecclesia
peccatum
ab
Haereticis
fuit
,
illud
statim
in
Episcopis
hujus
aevi
puniendum
videatur
;
or
whether
it
may
return
again
,
God
knows
:
All
the
Progress
we
have
made
yet
,
seems
to
be
but
this
;
we
have
and
still
do
pity
and
bemoan
that
state
of
theirs
,
as
sad
and
to
be
lamented
,
which
they
have
,
and
do
still
account
their
Gospel-Simplicity
,
and
Perfection
,
Plead
that
Necessity
for
them
,
which
they
deny
and
wilfully
persist
in
,
which
provokes
back
again
,
only
their
Pity
for
us
,
not
to
say
their
Scorn
and
Contempt
;
for
so
it
has
by
some
of
them
been
return'd
upon
us
,
and
by
the
most
favourable
we
are
beheld
as
well-meaning
,
but
ignorant
men
;
so
Gersom
Bucer
plainly
tells
Bishop
Dounham
,
in
his
Answer
to
the
Sermon
,
Pag.
594.
our
own
Pleas
and
Arguments
,
by
Complyance
and
Condescensions
to
and
for
them
is
managed
and
retorted
upon
our selves
;
and
not
by
them
only
,
but
,
and
which
is
the
greater
disadvantage
has
come
to
us
by
it
,
by
our
own
Members
,
and
within
the
Pale
of
our
Communion
,
and
the
great
popular
prevailing
Argument
,
that
Episcopacy
is
not
Essential
to
Church-Government
,
is
this
,
because
our
Charity
,
hopes
and
concludes
the
best
of
them
;
that
God's
Mercy
through
their
sincerity
and
upright
meaning
,
may
supply
the
defect
they
are
under
,
and
endeavouring
all
we
can
to
justifie
them
,
we
have
been
disabled
to
justifie
our selves
:
This
hath
been
the
plain
case
all
along
with
us
;
the
words
of
our
Learned
Bishop
Taylor
are
apt
to
this
in
his
Treatise
called
Episcopacy
Asserted
,
Sect.
32.
and
may
not
unduly
be
here
inserted
,
For
we
were
glad
at
first
of
Abettors
against
the
Errors
of
the
Roman
Church
;
we
found
these
Men
Zealous
in
it
,
we
thanked
God
for
it
(
as
we
had
cause
)
and
we
were
willing
to
make
them
recompence
,
by
endeavouring
to
justifie
their
Ordinations
,
not
thinking
what
would
follow
upon
our selves
;
but
now
it
is
come
to
that
issue
,
that
our
Episcopacy
is
thought
not
necessary
,
because
we
did
not
condemn
the
Ordinations
of
their
Presbytery
.
And
even
at
this
day
,
after
so
thorow
a
debate
by
Monsieur
Dail●e
and
Bishop
Pearson
,
they
may
have
abated
somewhat
of
that
rigorous
Practice
in
France
,
that
just
now
named
learned
Bishop
in
that
his
Treatise
,
tells
us
was
once
in
use
amongst
them
,
That
if
any
one
returns
to
them
,
they
will
re-ordain
him
by
their
Presbytery
,
though
he
had
before
Episcopal
Ordination
;
and
for
which
he
refers
us
to
Danaeus
,
Part
2.
Isagog
.
lib.
2.
cap.
22.
Perron
.
Repl.
fol.
92.
Impress
.
1605.
but
the
result
on
their
side
is
only
this
,
and
't
is
no
further
than
Beza
and
Gersom
Bucer
had
gone
before
,
insalubrior
est
,
as
Bucer
speaks
,
in
his
Answer
to
Bishop
Downham's
Sermon
,
Pag.
18.
255.
6.
and
tells
us
,
That
the
same
is
the
opinion
of
Beza
,
it
is
less
advantageous
,
that
our
Government
,
though
but
a
meer
Humane
Invention
,
is
what
may
be
born
with
;
its
yoke
may
be
endured
,
by
those
that
are
under
it
,
Et
quamvis
Episcoporum
eminentiam
supra
Presbyteros
Institutionis
esse
merè
humanae
firmissi●●
redam
,
praestat
tamen
meo
judicio
regimen
illud
Episcopale
patienter
ferre
,
&c.
So
the
late
Replyer
to
Bishop
Pearson
,
and
Doctor
Beveridge
,
Dailee
the
Son
,
as
't
is
thought
,
Observat
.
in
Ignatianas
Pearsonis
Vindicias
,
in
〈◊〉
;
and
after
all
their
gilded
Phrases
,
Pompous
words
,
and
higher
Eulogies
,
I
never
could
find
that
any
one
of
them
ever
has
given
us
any
more
;
the
late
two
Printed
Epistles
from
Paris
,
I
am
sure
,
do
not
.
But
I
cease
here
,
and
return
to
my
first
Subject
.
§
.
XII
ALL
they
can
with
any
shew
of
Truth
or
Reason
pretend
for
the
People
at
Ordinations
to
have
to
do
,
is
only
this
,
to
be
Discoverers
of
the
Evil
,
and
Witnesses
of
the
Good
Lifes
and
Conversations
of
such
as
are
to
be
received
into
the
Ministry
;
this
we
find
the
use
of
them
in
Justinian
the
Emperor's
days
,
Novel.
6.
cap.
1.
Vt
dicat
si
noverit
an
Ordinandus
conscius
sit
illicitorum
,
&
de
quibus
inquisitio
Publicê
est
facienda
;
to
declare
what
he
knew
of
the
Person
to
be
Ordained
,
and
as
enquiry
shall
be
made
of
him
,
Lay
hands
suddenly
on
no
man
,
neither
be
Partaker
of
other
mens
sins
,
1
Tim.
5.22
.
The
meaning
is
,
that
Timothy
proceed
not
in
the
Execution
of
Church-Power
,
or
of
his
Episcopal
Office
,
but
with
deliberation
,
upon
a
just
search
and
enquiry
,
a
due
information
in
all
Circumstances
,
that
every
thing
be
as
it
ought
;
otherwise
he
partakes
of
the
Sins
are
occasioned
thereby
,
and
they
are
his
own
,
and
their
guilt
adheres
unto
him
.
Now
though
St.
Paul's
or
St.
Timothie's
own
knowledge
of
the
Person
to
be
Ordained
,
by
their
nearer
Relation
,
stricter
Converse
,
and
Personal
Inspection
,
might
be
satisfaction
sufficient
to
themselves
,
and
no
man
can
be
so
mad
as
to
think
such
an
Ordination
to
be
invalid
;
self-inspection
and
notoriety
of
the
Fact
has
still
been
accounted
Ground
and
Motive
sufficient
for
Publick
Proceedings
;
but
then
,
this
by
how
much
it
is
more
private
,
so
much
it
is
less
satisfactory
to
others
;
and
for
the
Evidence
to
come
from
abroad
,
a
Testimony
from
without
,
is
more
agreeable
and
more
clearing
,
and
of
whom
so
properly
as
from
the
People
?
the
Neighbourhood
,
as
eye-witnesses
of
his
Conversation
?
And
it
was
upon
the
common
course
of
Proceedings
what
Saint
Peter
proposed
before
the
Consecration
of
Matthias
(
Petrus
ad
Plebem
loquitur
,
Cypr.
Ep.
68.
)
and
which
was
to
the
People
,
to
the
Believers
all
in
common
;
that
out
of
those
Men
that
accompanied
them
,
and
was
well
known
unto
them
,
all
the
time
that
the
Lord
Jesus
went
in
and
out
among
them
,
of
which
they
were
eye-witnesses
,
whose
Application
of
themselves
to
Holy
Things
,
and
constant
Industry
,
made
them
sit
for
so
high
an
Office
,
an
Apostle
should
be
chosen
,
Acts
1.
That
the
Seven
Deacons
be
Men
of
good
Report
,
and
this
attested
by
them
that
knew
them
,
e're
the
Apostles
lay
their
hands
upon
them
,
Acts
6.
that
Timothy
be
well
reported
by
the
Brethren
,
Acts
16.2
.
And
so
again
of
the
Bishop
,
that
he
have
a
good
report
of
them
that
are
without
,
i.
e.
Heathens
,
1
Tim.
3.7
.
and
all
which
must
be
done
suitable
to
the
Converse
he
uses
,
and
as
the
Subject
renders
capable
of
it
;
but
that
therefore
the
chief
Interest
should
be
in
the
People
,
(
I
now
use
the
words
of
Mr.
Thorndicke
,
in
his
Book
of
the
Laws
of
the
Church
,
pag.
154.
)
is
an
Imagination
too
brutish
;
Cannot
the
Apostles
finding
themselves
to
Ordain
Persons
so
and
so
qualified
;
for
such
and
such
Offices
in
the
Church
,
appeal
to
the
People
,
whom
they
acknowledge
so
and
so
qualified
?
Cannot
St.
Paul
afterwards
provide
that
no
man
shall
blame
them
in
the
dispensing
the
Power
that
they
are
entrusted
with
,
2
Cor.
8.20
.
but
a
consequence
must
thereupon
be
inferr'd
against
themselves
,
that
they
are
commanded
by
God
,
to
refer
the
things
concerning
the
Salvation
of
God's
People
in
general
;
as
the
Power
of
an
Apostle
,
the
Order
of
a
Deacon
,
&c.
to
the
temerity
and
giddiness
of
the
People
?
Nor
does
all
those
bulky
Collections
made
by
Blondel
for
the
Clergy
and
People
being
consulted
,
in
reality
amount
to
any
more
,
In
ordinationibus
mos
erat
Plebem
&
Clerum
consulere
,
&
mores
&
merita
Singulorum
Communi
Consilio
ponderare
,
Cypr.
Ep.
33.
Episcopum
&
Collegarum
&
Plebis
testimonio
Probatum
,
Ep.
41.
only
to
give
Testimony
to
their
Manners
and
Merit
,
of
which
the
Persons
receiving
it
,
and
to
Consecrate
and
assign
to
such
a
People
,
were
always
Judges
;
Ad
eam
Plebem
cui
Praepositus
Ordinatur
;
Nothing
was
left
to
the
People
in
appointing
their
Pastor
,
he
was
only
sent
out
in
their
Presence
;
and
what
he
brings
out
of
the
68
Epistle
of
St.
Cyprian
,
is
only
more
plain
if
possible
,
and
a
fuller
Evidence
against
his
conceit
;
the
design
of
that
whole
Epistle
being
this
,
That
vitious
Men
be
not
received
into
the
Church
,
and
admitted
to
attend
at
the
Altar
;
and
to
that
purpose
,
that
no
Ordination
be
made
but
in
Publick
,
Ne
indignus
obreperet
;
that
a
full
account
may
be
taken
of
their
Lifes
and
Conversations
,
and
that
it
be
not
Secundum
humanam
Praesumptionem
,
upon
Presumptions
only
,
but
a
full
Evidence
;
and
this
is
most
likely
to
be
had
from
the
People
,
or
those
with
whom
they
had
lived
,
and
their
Power
there
asserted
,
Vel
eligendi
dignos
Sacerdotes
vel
indignos
recusandi
,
cannot
be
allowed
to
amount
to
any
more
,
if
consistent
with
the
design
of
the
Epistle
;
nor
can
there
be
any
thing
in
the
People
like
the
Power
of
a
Judge
,
to
refuse
or
reject
;
but
as
Informers
and
Petitioners
,
by
way
rather
of
Prayer
and
Postulation
,
upon
the
Plea
of
what
Testimonies
they
could
Produce
,
or
what
Accusations
they
had
against
them
,
and
according
to
the
Determinations
of
the
Bishops
that
nominated
and
proposed
him
,
and
who
lay
hands
upon
him
,
is
the
Person
fixed
in
his
Station
,
De
Episcoporum
qui
in
praesentia
convenerant
,
quique
de
eo
apud
vos
literas
fecerant
,
judicio
,
Episcopatus
ei
deferretur
,
&
manus
e●
in
loco
Basilidis
imponeretur
,
ibid.
Ep.
68.
Much
more
to
this
purpose
is
to
be
seen
in
Cyprian
,
and
all
which
is
apply'd
by
Grotius
to
this
purpose
,
De
Imper.
Sum.
Potest
.
in
Sacris
,
cap.
10.
sect.
9.
or
rather
,
and
which
Autority
is
much
greater
,
this
Church
Rule
,
and
proceeding
in
Elections
,
and
Ordinations
of
Bishops
is
to
be
seen
in
the
Fourth
Canon
of
the
First
Council
of
Nicea
,
and
which
is
there
appointed
to
be
done
by
all
the
Bishops
of
the
Province
;
or
,
because
all
may
not
be
capable
of
Convening
,
by
Three
at
the
least
,
the
others
sending
their
Suffrages
,
and
then
to
be
Confirmed
by
the
Metropolitan
.
Where
to
be
sure
,
whatever
of
the
Peoples
concurrency
,
or
rather
,
anteceding
Testimonies
,
was
required
,
the
ultimate
and
alone
Power
is
in
the
Clergy
,
and
't
is
Balsamon's
Opinion
upon
that
Canon
,
That
the
Canon
was
made
purely
in
relation
to
the
People
,
to
exclude
them
quite
,
upon
the
account
of
the
inconveniences
they
found
by
their
Presence
;
and
which
adds
to
what
I
have
already
observed
,
That
the
Peoples
concurrency
in
Ordinations
is
so
far
from
being
of
their
Essence
,
and
altogether
requisite
,
that
it
depended
all
along
,
upon
the
Canons
and
Laws
of
the
Church
,
to
approve
or
null
them
;
or
if
the
Votes
of
the
People
did
at
any
time
prevail
and
over-rule
,
it
was
upon
special
Accidents
,
to
avoid
Tumults
and
Disorders
,
to
prevent
a
greater
Mischief
,
or
by
too
much
Condescension
of
the
Bishops
,
or
by
particular
Grants
and
Priviledges
to
such
places
,
which
the
same
Power
did
and
might
take
away
again
,
an
antecedent
perpetual
Right
,
is
no
way
to
be
inferr'd
from
either
,
and
particularly
by
David
Blondel
,
who
over-rules
in
other
Cases
,
when
against
him
,
upon
the
same
Considerations
,
Apolog.
Pag.
541.
§
.
XIII
AND
that
all
this
depends
upon
Divina
Praecepta
,
Divina
Praescriptio
,
Dominicis
Praeceptis
,
Divina
Magisteria
,
Traditione
Divina
,
Apostolica
Observatione
,
Deisicam
Disciplinam
;
and
that
the
contrary
is
,
Secundum
humanam
Praesumptionem
,
as
St.
Cyprian
all
along
Phrases
it
in
that
68
Epistle
,
is
what
every
one
will
grant
;
nor
is
there
any
such
thing
gain'd
by
it
,
on
Blondel's
side
,
as
he
thinks
there
is
,
he
many
times
repeating
and
insisting
on
these
like
Expressions
;
for
no
man
sure
will
question
this
to
be
the
Command
and
Appointment
of
God
,
that
no
one
be
receiv'd
into
the
Publick
Imployments
of
the
Church
,
but
such
as
are
approved
and
attested
to
be
Men
sit
for
so
great
a
Charge
,
and
high
Office
,
and
it
amounts
to
no
more
than
that
Caution
of
St.
Paul
to
Timothy
,
Lay
hands
suddenly
on
no
man
;
nor
is
there
any
Nomination
of
a
Bishop
to
his
See
,
which
is
not
made
Publick
to
the
whole
Kingdom
,
and
his
Election
as
much
made
known
in
his
Diocess
,
by
notices
affixed
on
his
Cathedral
;
that
if
any
man
have
an
Accusation
against
him
,
he
come
and
object
,
and
then
the
Clergy
in
the
presence
of
the
People
go
on
to
Election
;
and
the
same
is
observed
at
the
Ordinations
of
Presbyters
and
Deacons
,
who
are
not
,
and
ought
not
,
to
be
received
,
but
upon
Publick
Testimony
,
and
which
are
Ordained
,
at
the
four
Ember-Weeks
;
if
Canonically
,
or
publick
times
of
the
year
,
where
every
Body
has
the
liberty
of
access
,
and
to
speak
at
pleasure
,
and
which
is
represented
,
as
the
very
course
prescribed
by
the
Apostles
in
this
68
Epistle
,
and
recommended
as
the
Practice
of
many
Churches
,
Propter
quod
diligenter
de
Traditione
Divinâ
&
Apostolicâ
observatione
observandum
est
&
tenendum
,
quod
apud
nos
quoque
&
ferè
per
Provincias
universas
tenetur
,
ut
ad
Ordinationes
ritè
Celebranda
,
ad
eam
Plebem
cui
praepositus
Ordinatur
,
Episcopi
ejusdem
Provinciae
proximi
quique
conveniant
,
&
Episcopus
delegatur
Plebe
praesente
,
quae
Singulorum
vitam
plenissimè
novit
,
&
unusquisque
actum
de
ejus
Conversatione
prospexit
;
That
the
Neighbouring
Clergy
Convene
,
and
the
Bishop
be
assigned
in
the
presence
of
the
People
;
and
to
which
agrees
St.
Jerome's
peculiar
Notion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
which
to
be
sure
is
Argument
sufficient
of
the
Church's
Practice
in
the
Case
in
his
days
.
That
the
Hands
of
the
Ordainer
were
extended
,
stretcht
out
,
lay
open
and
abroad
,
at
Ordinations
,
Ne
scilicet
vocis
imprecatio
Clandestina
,
Clericos
ordinet
nescientes
,
non
lene
enim
peccatum
,
Ordinationem
Clericatus
nequaquam
Sanctis
,
&
in
lege
Dei
doctissimis
,
sed
asseclis
suis
tribuere
,
&
vilium
Officiorum
Ministris
,
quamquam
his
dedecorosius
est
muliercularum
praecibus
.
Comment.
in
Isai
.
58.
to
make
them
publick
,
and
divulge
them
;
lest
being
secret
,
ignorant
Clerks
may
be
Ordained
,
it
being
a
great
Sin
to
lay
hands
on
such
as
are
not
Holy
and
very
Learned
,
on
their
Pages
and
viler
Officers
;
but
most
of
all
it
is
dishonorable
and
disgraceful
,
when
Ordinations
are
procured
by
the
requests
and
assignations
of
Women
.
And
it
were
otherwise
unpracticable
,
if
all
the
Clergy
of
whole
Provinces
were
,
as
by
the
indispensable
Appointment
of
God
,
and
under
peril
of
voiding
the
whole
Action
,
to
meet
in
Person
at
each
Consecration
,
and
as
unserviceable
too
,
much
more
for
the
numerous
,
or
rather
,
innumerable
Multitudes
;
The
Nature
of
things
requires
some
particular
appearances
,
nor
can
the
whole
be
supposed
to
be
a
competent
witness
of
their
Lifes
and
Conversations
;
it
is
sufficient
that
every
one
has
time
and
opportunity
to
implead
as
occasion
,
or
at
least
may
have
it
,
if
he
'll
seek
after
it
,
and
which
he
ought
to
do
,
if
he
knows
a
just
exception
,
and
indeed
business
cannot
be
done
otherwise
,
Universals
are
nothing
;
they
subsist
only
in
Conceit
,
and
a
digestion
of
the
Brain
;
't
is
the
Individuation
makes
Action
,
and
the
People
in
general
,
if
not
reduced
to
some
Orders
and
Station
,
will
be
only
a
confused
heap
,
each
Body
be
Cyclopian
,
each
Assembly
become
a
Riot
,
fill'd
only
with
disorder
and
astonishment
;
and
the
popular
Elections
of
Bishops
came
so
near
to
it
at
last
,
that
they
could
be
no
longer
permitted
.
NOR
does
D.
Blondel
acquit
himself
with
§
.
XIV
more
Candor
and
Ingenuity
,
when
contending
for
the
Right
of
the
People
,
or
believers
as
such
,
and
in
common
,
in
electing
and
assigning
each
Presbyter
and
Deacon
to
his
particular
Title
and
Parish
,
of
which
such
the
Electors
are
Members
,
the
division
of
Parishes
being
but
of
late
,
as
he
does
acknowledge
;
and
when
it
was
otherwise
,
the
Bishop
had
still
the
Power
of
sending
out
the
Presbyters
in
the
execution
of
their
Ministerial
Office
,
as
was
the
Harvest
,
as
Occasion
and
his
Prudence
saw
fit
;
nor
has
he
any
Practice
,
either
Apostolical
or
of
12
Centuries
after
,
that
the
People
still
placed
and
fixed
their
own
Minister
,
to
infer
his
Divine
and
Immutable
Right
from
it
.
Sure
I
am
,
when
Paul
and
Barnabas
,
were
to
be
separated
to
a
peculiar
Ministry
,
and
Service
in
the
Church
;
'T
was
the
Clergy
,
the
Prophets
and
Teachers
(
that
we
know
of
)
sent
them
away
,
to
a
People
unknown
,
as
to
their
faces
,
Acts
13.
and
which
he
thinks
so
great
a
Crime
;
nor
is
there
any
thing
after
produced
against
it
.
And
himself
does
acknowledge
,
that
the
Presbyters
and
Deacons
were
not
substituted
by
the
People
;
but
the
Bishops
(
whose
indeed
Curates
they
are
)
for
this
Thousand
years
downwards
;
and
it
will
very
hardly
be
found
a
sufficient
proof
for
its
Illegality
,
to
say
there
was
no
Controversie
moved
about
it
before
;
and
therefore
it
was
otherwise
,
but
not
mentioned
,
or
in
his
nauseous
,
impious
,
precarious
,
usual
manner
of
speaking
,
when
any
thing
of
this
nature
pinches
him
,
that
it
was
from
the
Pride
and
Usurpation
,
fastus
indomabilis
(
Pag.
64.
)
of
the
Bishops
,
and
yet
he
exclaims
as
if
all
Religion
lay
at
stake
,
a
thorow
Degeneracy
and
Dissolution
,
both
in
People
and
Clergy
,
they
all
become
negligent
and
contemned
of
one
another
;
all
the
disorder
,
ill
manners
and
failures
in
Duty
is
imputed
to
this
one
thing
,
whatever
inconveniencies
in
Church
are
observable
(
and
always
some
there
will
be
)
all
hence
arise
,
that
the
People
have
not
the
choosing
or
refusal
of
him
that
is
to
officiate
among
them
,
have
only
the
opportunity
of
bewailing
with
their
Tears
a
vacancy
upon
Death
,
but
not
of
repairing
it
;
that
Odor
priscae
Disciplinae
,
the
Primitive
Proceedings
being
gone
,
become
even
a
stink
to
the
Nostrils
of
a
looser
Age
;
the
immutable
fixed
Rule
of
Christ
laid
aside
and
broken
,
or
in
plain
terms
,
according
to
the
Genius
and
Complexion
of
these
Men
observed
already
;
because
all
the
well-setled
duly
constituted
Churches
in
Christendom
do
not
dissolve
and
fall
in
pieces
,
are
not
framed
anew
into
the
accidental
necessitous
Model
,
of
a
private
French
Congregation
.
And
surely
the
contrary
to
all
this
is
most
true
,
there
can
be
nothing
more
fatal
to
Christianity
,
than
to
have
a
Power
of
Substitution
of
the
Clergy
to
their
several
Charges
put
into
the
hands
of
the
People
,
that
the
Power
of
Mission
and
Approbation
of
such
as
are
to
serve
at
the
Altar
,
be
taken
from
the
Clergy
,
nothing
can
reflect
more
upon
the
Wisdom
of
our
Saviour
,
as
the
Law-giver
;
and
who
has
therefore
gone
quite
another
way
,
and
the
Bishops
and
Pastors
are
made
Guides
,
Inspectors
,
Rulers
,
Teachers
of
,
not
in
Substitution
and
Deputation
from
the
People
;
nothing
can
go
more
cross
and
contradictory
to
the
Nature
of
things
,
as
that
the
Sheep
should
approve
of
and
appoint
their
Shepheard
,
such
as
have
wholly
design'd
themselves
to
the
particular
Study
,
should
be
the
worst
Judges
in
the
Science
,
least
know
and
be
able
to
judge
what
Persons
are
sit
to
propagate
and
promote
their
own
Profession
;
and
all
this
put
into
the
hands
of
Novices
and
Ignaro's
,
who
are
not
,
who
cannot
be
supposed
to
have
any
Skill
for
inspection
into
it
;
no
more
and
greater
sign
of
his
fastus
indomabilis
,
the
worst
sort
of
Pride
,
and
irrecoverable
pertinacy
,
than
that
such
a
sort
should
any
ways
desire
,
or
pretend
such
a
Power
,
or
presume
themselves
sit
for
it
;
no
greater
disrepute
to
Religion
,
than
that
those
which
are
really
least
to
be
esteemed
in
the
Church
,
should
thus
have
Judgment
,
and
alone
Judgment
,
in
the
things
of
the
highest
concern
,
a
Power
to
canvass
against
,
and
determine
upon
the
eminentest
Professors
of
it
;
nothing
but
a
degeneracy
in
Knowledge
and
Manners
,
the
profoundest
Ignorance
,
and
deepest
Immorality
can
attempt
it
,
the
whole
World
must
be
stupid
and
sottish
,
lay
aside
all
Sense
of
relations
and
dependency
,
be
sunk
down
together
below
its
Orb
,
Suaeque
in
integrum
restitutionis
penitùs
oblivisci
(
the
words
of
Blondel
are
proper
here
)
lose
all
Capacities
of
but
remembring
what
is
fit
and
decent
,
be
past
all
hopes
of
a
restitution
and
amendment
.
§
.
XV
AND
surely
then
,
that
Plea
which
is
thus
unreasonable
,
groundless
,
and
every
ways
impertinent
for
the
Power
of
the
People
in
Ele●●●●…
and
Substituting
the
Bishop
or
Presbyt●●
in
their
several
Stations
,
for
the
dischar●e
of
their
Functions
;
will
render
more
contemptible
yet
another
Plea
many
assume
and
urge
for
the
Power
in
the
People
,
in
the
Decisions
of
Matters
of
Faith
,
and
Determinations
and
fixing
Indifferencies
,
in
order
to
present
Peace
and
Practice
.
And
where
we
know
the
Laity
have
Convened
with
the
Clergy
,
as
in
the
first
Council
of
Jerusalem
and
others
since
,
they
were
still
bound
up
and
limited
.
Nor
can
they
,
but
with
much
less
reason
,
challenge
any
more
here
,
than
in
being
present
at
Elections
and
Ordinations
;
that
upon
the
personal
Hearing
and
View
,
(
such
as
desire
it
)
may
be
satisfied
of
the
justness
of
all
Proceedings
,
that
no
man
should
blame
them
in
dispensing
that
Power
they
are
intrusted
with
,
and
others
to
submit
unto
,
2
Cor.
2.20
.
and
most
precarious
is
that
of
admitting
Lay-Elders
,
and
their
Personal
necessary
concurrency
in
the
Acts
and
Execution
of
Government
in
the
Church
,
certain
particular
Lay-Persons
,
as
sharers
with
the
Pastors
in
the
Jurisdiction
,
the
gifts
of
Knowledge
,
Understanding
,
&c.
are
common
to
all
,
i.
e.
none
are
denied
them
,
but
such
as
deny
them
themselves
,
by
their
own
Negligence
and
Non-improvement
;
or
by
a
first
defect
in
Nature
have
them
not
,
and
a
promiscuous
admission
into
Debates
and
rational
Decisions
is
allowable
;
but
Church-Power
,
in
the
governing
judiciary
part
of
it
,
is
from
without
,
and
whoever
Claims
it
,
must
evidence
the
Devolution
,
and
Deputation
,
how
they
were
first
brought
into
the
Church
,
and
in
what
Exigence
:
Our
Judicious
Mr.
Hooker
relates
at
large
,
that
they
have
since
been
set
up
by
Divine
Immutable
Right
,
shews
only
what
the
Projects
and
Interests
and
Ambition
of
Men
,
can
wrest
and
pervert
Scripture
unto
,
and
where
something
of
Mens
own
is
lay'd
and
design'd
;
(
for
so
Schismaticks
and
Hereticks
are
defin'd
,
De
tuo
infers
.
So
Tertullian
to
Apelles
,
Lib.
de
Carne
Christi
,
cap.
7.
Marcion
suum
,
lib.
4.
Advers.
Marcion
.
cap.
7.
)
Something
like
truth
,
will
be
alledged
in
defence
of
it
;
and
surely
there
is
as
little
for
this
,
as
ever
was
urged
in
behalf
of
any
Sect
whatever
;
the
once
Zealous
Abettors
of
it
in
this
Church
and
Kingdom
,
could
not
themselves
believe
what
they
pleaded
for
with
so
much
shew
of
Zeal
,
and
known
Violence
,
and
their
design
was
only
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
't
is
said
the
Gentiles
did
against
the
Christians
in
Eusebius
;
with
clamorous
Noises
to
make
a
shew
of
the
want
of
something
,
to
make
greater
the
Rupture
they
contended
for
;
Omnia
pro
tempore
nihil
pro
veritate
,
as
Optatus
has
observ'd
of
their
elder
Brethren
the
Donatists
,
Lib.
1.
Cont.
Parme.
to
serve
not
Truth
,
but
the
present
disorder
by
it
;
and
it
has
the
Fate
of
other
inordinate
Teachings
,
time
makes
them
cease
and
wear
out
.
Nor
is
this
Platform
of
Lay-Elders
,
the
Palladium
they
now
contend
for
,
or
in
the
Catalogue
of
those
Grievances
and
Imperfections
are
complain'd
of
.
Surely
there
might
be
Governments
and
Helps
in
the
Church
,
and
Elders
,
which
were
no
Lay-men
;
and
't
is
no
no where
said
in
Scripture
they
were
;
and
as
certain
it
is
again
,
there
's
no
after-practice
,
either
Apostolical
or
of
Ten
succeeding
Centuries
,
in
which
the
perpetual
immutable
Divine
Right
of
it
is
to
be
bottomed
,
as
D.
Blondel
has
pleaded
for
their
right
of
Election
and
Substitution
of
such
as
serve
at
the
Altar
,
but
with
what
Success
has
already
appear'd
.
Besides
,
the
ill
effect
of
the
Schism
in
general
to
the
first
raising
of
which
,
and
after
Promotion
it
concurr'd
.
This
particular
ill
it
occasioned
and
left
among
us
,
that
the
Divines
of
those
Ages
,
in
which
the
Aimers
at
this
Platform
of
ruling
Elders
so
much
strove
for
it
,
as
in
the
days
of
Queen
Elizabeth
especially
,
shew'd
their
greater
,
just
Zeal
in
exposing
those
their
unreasonable
Claims
of
their
Consistories
,
to
Summon
Kings
and
Arraign
them
at
pleasure
,
In
Ordine
ad
Deum
,
and
in
defending
the
Rights
of
the
Civil
Power
;
and
were
less
careful
in
stating
the
true
Rights
of
the
Christian
Church
,
as
distinct
from
the
Magistrates
Power
,
and
which
is
now
to
be
examined
and
discoursed
in
this
following
Chapter
.
CHAP.
II.
Chap.
2.
The
Contents
.
This
Power
is
not
in
the
Prince
.
The
Child
Jesus
is
Anointed
Lord
and
Christ
,
with
all
Power
given
him
in
order
to
Heaven
,
to
continue
in
the
Gospel-Priesthood
to
the
end
of
the
World
.
Sect.
1.
These
two
Powers
have
,
and
may
reside
again
in
the
same
Person
,
are
both
for
the
general
good
of
Man
.
Emperors
how
call'd
,
Apli
.
Epi.
Sect.
2.
Their
particular
Power
necessarily
infer
not
one
another
:
The
Priest
as
such
,
is
no
more
a
King
,
than
the
King
as
such
,
is
a
Priest
,
than
a
good
Man
is
always
knowing
,
or
the
Despotical
and
Regal
Power
go
together
.
The
mixing
these
several
distinct
Gifts
and
Powers
,
is
the
inlet
to
all
disorder
.
The
King
and
Priest
have
been
brought
to
a
Morsel
of
Bread
by
it
.
Sect.
3.
Kings
have
no
Plea
to
the
Priesthood
by
their
Vnction
,
the
Jewish
Custom
and
Government
no
example
to
us
;
if
so
,
the
consequent
would
be
ill
in
our
Government
.
Our
Kings
derive
no
one
Right
from
their
being
Anointed
.
Blondel's
Account
of
this
Vnction
.
The
Error
and
Flattery
of
some
Greeks
herein
.
Sect.
4.
The
Church
how
in
the
Common-wealth
,
and
the
Common-wealth
how
in
the
Church
?
and
both
independent
and
self-existent
.
Sect.
5.
The
Church
founded
only
,
and
subsisting
in
and
by
Christ
and
his
Apostles
.
Sect.
6.
Proved
from
Clemens
Romanus
,
Ignatius
,
Irenaeus
,
Origen
,
Tertullian
,
Justin
Martyr
,
Athenagoras
,
Minutius
Foelix
.
Sect.
7.
A
distinct
Power
is
in
the
Church
all
along
in
Eusebius
,
Eccl.
Hist.
Socrates
,
&c.
Opposed
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Power
of
the
Prince
so
called
all
along
in
those
Writings
.
Sect.
8.
This
was
not
from
the
present
Necessity
,
when
the
Empire
was
Heathen
,
if
so
the
Christians
had
understood
and
declared
it
.
The
Apostles
,
God
himself
,
had
forewarn'd
and
preinformed
the
World
of
it
.
It
continued
the
same
when
Christian
,
only
with
more
advantages
by
the
Princes
Countenance
and
Protection
.
Sect.
9
,
10.
In
Athanasius
,
Hosins
,
St.
Jerome
,
Austin
,
Optatus
,
Chrysostom
,
Ambrose
.
Sect.
11.
In
Eusebius
History
from
Constantine
,
and
other
Historians
downward
,
the
Emperor
and
Bishop
have
alike
their
distinct
Throne
and
Succession
independent
,
as
plain
as
words
and
story
can
report
it
.
Sect.
12.
And
the
same
do
the
Ancient
Councils
all
along
;
separating
themselves
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sect.
13.
This
is
not
the
Sense
of
the
Bishops
only
in
their
own
behalf
;
and
which
is
the
Atheistical
popular
Plea
and
Objection
,
the
Cruelty
of
the
French
Reformers
.
Sect.
14.
The
Emperors
own
and
submit
unto
it
,
as
Constantine
,
though
misunderstood
by
Blondel
,
Valentinianus
,
Justinian
,
Theodosius
,
Leo
,
&c.
Sect.
15
,
16.
Blondel
owns
all
this
,
and
yet
does
not
understand
it
.
Sect.
17.
All
this
farther
appears
from
the
Laws
and
Proceedings
of
the
Empire
and
the
Church
;
as
in
the
two
Codes
,
Novels
and
Constitutions
,
from
our
Church
Histories
.
Photius
Nomocanon
.
Sect.
18.
This
farther
appears
from
the
Power
of
the
Empire
in
Councils
;
and
particularly
that
so
much
talked
of
Instance
in
Theodosius
.
Sect.
19.
From
their
Power
exercised
on
Hereticks
.
Heresie
is
defined
to
be
such
by
the
Bishops
.
Sect.
20.
In
Ordinations
.
Sect.
21.
Church-Censures
.
Mr.
Selden's
Jus
Caesareum
,
relates
only
to
the
outward
Exercise
of
the
Jewish
Worship
,
and
comes
up
exactly
to
our
Model
.
The
state
then
of
the
Jews
answers
this
of
Christianity
.
Sect.
22.
The
Christian
Emperors
never
Excommunicated
in
their
own
Persons
,
or
by
their
own
Power
.
Mr.
Selden
says
they
did
.
His
Forgeries
detected
.
His
ridiculous
account
of
Holy
Orders
from
Gamaliel
.
He
was
a
Rebel
of
1642.
Design'd
a
Cheat
on
the
Crown
,
when
annexing
to
it
the
Priesthood
.
Sect.
23.
What
the
Empire
made
Law
relating
to
Religion
,
was
first
Canon
,
or
consented
to
by
the
Clergy
.
Nothing
the
Empires
alone
but
the
Penalty
.
So
Honorius
and
Theodosius
,
Valentinian
and
Marcian
,
Zeno
and
Leo.
Sect.
24
,
25.
No
need
of
present
Miracles
to
Justifie
this
Power
;
to
Assert
it
does
not
affront
Magistrates
.
'T
is
always
to
be
own'd
before
them
,
Dr.
Tillotson's
Sermon
on
this
bottom
Arianism
was
of
old
opposed
against
Constantius
;
That
this
Power
ceased
when
the
Empire
became
Christian
is
a
tattle
;
It
receiv'd
many
Advantages
,
but
no
one
Diminution
thereby
.
Sect.
26.
§
.
I
THIS
Power
of
the
Church
,
or
Power
Ecclesiastical
,
it
is
not
in
the
Prince
,
issues
and
flows
not
from
the
Secular
Temporal
Governor
,
he
is
not
the
Subject
of
it
;
he
is
in
himself
neither
Bishop
nor
Pastor
,
can
neither
officiate
in
the
high
Affairs
of
Salvation
,
nor
ordain
,
substitute
and
depute
others
to
do
it
;
't
is
no
Duty
of
his
,
this
way
to
Teach
and
Instruct
the
People
;
the
Holy
Sacraments
are
not
Administred
,
nor
can
the
Church
Censures
be
executed
by
him
.
Great
and
vast
is
the
Power
committed
by
God
to
Kings
here
on
Earth
,
peculiar
is
their
Power
,
and
none
else
may
have
,
none
else
can
Plead
a
title
to
it
;
't
is
the
nearest
to
Infinite
of
any
Devolution
vouchsafed
from
the
Heavens
to
Mankind
,
and
the
most
of
his
Image
is
Characterized
and
enstamped
on
their
Persons
,
communicated
in
the
largest
measure
unto
them
,
and
God
hath
own'd
them
all
along
as
such
in
Scripture
,
suitably
severed
,
and
separated
them
from
the
rest
of
Mankind
,
placed
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
higher
places
of
the
Earth
,
next
himself
in
the
Honors
and
Dignities
here
,
above
and
beyond
any
other
Order
and
Dignity
of
men
whatever
;
a
Kingdom
,
and
Majesty
,
and
Glory
,
and
Honor
,
by
the
most
high
God
is
given
unto
thee
,
Dan.
5.18
.
but
yet
these
are
not
the
only
Separates
he
has
upon
Earth
,
his
alone
Anointed
and
that
to
Publick
Offices
and
Services
;
thus
he
had
his
Priests
of
old
,
and
whose
Persons
and
Power
was
separate
too
,
Non
est
tuum
O
Ozia
adolere
Deo
sed
Sacerdotum
,
2
Chron.
26.18
.
It
appertaineth
not
unto
thee
,
O
Uzziah
,
to
burn
incense
to
the
Lord
,
but
to
the
Priests
,
the
Sons
of
Aaron
,
that
are
consecrated
to
burn
incense
,
go
out
of
the
Sanctuary
,
for
thou
hast
trespassed
,
neither
shall
it
be
for
thine
honor
,
from
the
Lord
thy
God
;
There
is
one
Jesus
of
Nazareth
,
a
Man
approved
of
by
God
,
and
by
his
right
hand
exalted
;
the
Holy
Child
Jesus
,
whom
he
hath
Anointed
,
whom
he
raised
from
the
Dead
,
and
made
both
Lord
and
Christ
.
God
who
at
sundry
times
,
and
in
divers
manners
,
spake
in
times
past
to
the
Fathers
,
by
the
Prophets
,
hath
in
these
last
days
spoke
unto
us
by
his
Son
,
whom
he
hath
appointed
Heir
of
all
things
too
,
and
who
is
also
the
Image
of
his
Person
,
who
hath
all
Power
in
Heaven
and
Earth
given
unto
him
,
a
Power
to
Teach
and
Baptize
all
Nations
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
a
Power
for
the
managery
of
the
things
,
not
of
the
Men
of
the
Earth
,
but
of
their
Souls
and
Persons
for
Heaven
,
a
Power
above
that
of
Angels
;
but
not
to
tread
upon
Thrones
and
Scepters
of
Princes
,
contemn
Dignities
,
which
Angels
durst
not
do
:
a
Kingdom
though
not
of
this
World
,
yet
a
true
one
,
once
given
him
of
God
,
and
again
to
be
delivered
up
by
him
to
the
Father
,
who
is
the
head
of
his
Body
the
Church
,
Colos.
1.18
.
contrary
to
whom
as
we
are
not
to
set
up
,
and
be
beguiled
by
Angels
,
so
neither
Kings
nor
Princes
,
and
not
hold
fast
the
head
,
from
which
all
the
body
,
by
joynts
and
band
,
having
nourishment
and
knit
together
,
increase
in
the
increase
of
God
,
Col.
2.18
,
19.
Nursing
Fathers
Kings
and
Queens
are
to
be
of
the
Church
;
but
the
Government
it self
is
laid
upon
another
,
upon
the
Shoulders
of
this
Child
,
and
Son
,
born
and
given
unto
us
,
Isa.
9.6
.
and
which
they
are
to
nourish
,
to
protect
and
preserve
,
with
their
Temporal
Government
and
Scepters
;
a
Generative
,
Procreative
Power
is
not
in
them
.
This
Power
given
by
the
Father
to
the
Son
,
was
in
part
and
some
instances
of
it
,
finish'd
in
his
own
Person
upon
Earth
,
in
part
,
and
other
instances
he
is
now
managing
in
Heaven
,
what
was
to
remain
here
among
us
after
his
Ascension
,
was
to
be
given
to
whomsoever
the
Son
pleased
;
this
he
deputed
and
committed
to
his
Apostles
,
some
of
which
Power
was
to
dye
with
their
Persons
,
was
extraordinary
and
temporary
only
,
or
at
the
most
survived
in
some
few
only
after
them
,
and
during
a
small
time
,
what
was
designed
,
and
universally
useful
for
all
Mankind
,
and
for
the
lasting
perpetual
managing
us
in
order
to
Heaven
,
to
continue
to
the
end
of
the
World
;
and
in
the
execution
and
discharge
of
which
,
our
Saviour
has
promised
to
be
with
us
always
unto
the
end
of
the
World
;
this
was
all
transferred
,
and
devolved
by
the
Apostles
,
on
their
Successors
in
the
Evangelical
Priesthood
,
the
Bishops
,
Presbyters
,
and
Deacons
of
the
Church
;
it
was
not
demandated
to
Kings
and
Secular
Powers
,
which
then
and
for
some
Hundred
years
after
,
only
Persecuted
all
that
followed
after
that
way
,
and
call'd
upon
that
Name
,
before
whom
they
appeared
only
as
Dlinquents
;
if
they
came
before
them
,
it
was
for
a
Mittimus
to
the
Goal
,
or
as
men
appointed
to
be
slain
,
not
for
Commissions
and
Substitutions
to
Preach
the
Gospel
;
and
this
is
the
state
of
the
World
at
this
day
,
thus
stand
the
Powers
in
it
,
divided
betwixt
the
King
and
the
Priest
,
each
moving
in
his
proper
Sphere
,
by
virtue
of
his
special
particular
Grant
from
Heaven
,
and
managing
the
two
great
Affairs
of
Heaven
and
Earth
,
the
Body
and
Soul
,
both
of
so
high
a
concern
unto
us
.
THAT
both
these
Powers
have
been
residing
§
.
II
at
once
in
one
and
the
same
Subject
,
and
Person
,
't
is
most
certain
;
and
so
it
may
be
again
,
by
a
conflux
of
Providences
,
or
the
immediate
pleasure
of
him
whose
the
Powers
originally
are
,
and
can
give
to
the
Sons
of
men
as
he
pleases
,
nothing
but
dissonant
,
much
more
repugnant
,
in
it
;
the
King
has
been
a
Priest
too
,
not
only
with
Power
and
Autority
,
in
order
to
Holy
Things
and
Persons
,
a
due
Behaviour
and
Discharge
in
,
and
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aristotle
speaks
,
Lib.
3.
Polit.
cap.
10
,
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
them
good
Citizens
and
obedient
to
Laws
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
engage
their
Souls
to
Virtue
,
by
Rewards
and
Penalties
;
cap.
13.
but
the
Prince
has
had
that
Power
which
is
purely
and
strictly
Hieratical
,
and
of
the
Priestly
Office
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aristotle
,
cap.
10.
abovementioned
,
Rex
Anuis
,
Rex
idem
Phoebique
Sacerdos
;
and
that
such
,
as
of
the
Priestly
Order
,
have
had
also
the
Secular
Power
conjoyned
and
annexed
to
it
,
it
is
most
certain
in
all
manner
of
History
;
for
Evidence
of
which
,
I
'le
only
refer
such
as
can
enquire
,
to
Mr.
Selden's
First
Book
De
Synedriis
,
cap.
15.
Hugo
Grotius
is
of
Opinion
,
that
the
Priesthood
was
seldom
found
without
some
Secular
Power
added
unto
it
,
in
his
Treatise
De
Sum.
Potest
.
Imper.
in
Sacris
,
Cap.
9.
Sect.
4.
30.
And
the
ancient
Canons
of
the
Church
imply
,
that
it
was
much
in
Use
,
for
the
Clergy
to
be
engaged
in
the
Affairs
of
the
World
,
as
appears
by
their
several
Cautions
and
Commands
against
it
;
the
Circumstances
of
the
then
present
Church
,
and
particular
Reasons
moving
them
to
it
.
So
Can.
Apost.
81.84
.
Can.
11.
Concil.
1
,
2.
Constantinop
.
Can.
16.18
.
Concil.
Carthag
.
The
King
and
the
Priest
,
as
they
are
of
the
same
Original
,
so
are
both
designed
for
the
same
great
End
and
Purpose
for
the
Care
and
Promotion
,
Protection
and
Preservation
of
the
Honor
of
God
,
his
Worship
and
Service
,
in
the
ways
of
Virtue
and
Holiness
,
and
Obedience
to
his
Institutions
,
for
the
benefit
of
Mankind
both
here
and
hereafter
,
and
suitably
have
their
names
promiscuously
and
in
common
,
in
Ecclesiastical
Writers
.
Thus
Constantine
many
times
calls
himself
a
Bishop
,
and
by
other
Greek
Writers
is
he
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
equal
to
an
Apostle
.
Many
of
these
are
to
be
seen
in
Potrus
de
Marca
,
de
Concord
.
Sacerd.
&
Imperii
,
l.
2.
c.
10.
Sect.
6
,
7.
Valentinian
and
Marcian
the
Emperors
are
styled
Inclyti
Apostoli
,
famous
Apostles
;
and
Constantine's
Animus
Sacerdotalis
is
mention'd
and
applauded
in
a
Publick
Council
,
(
Vid.
Observat
.
&
Notas
,
in
Paenitentiale
Theodori
Cant.
Archiep.
pag.
138.
)
with
several
Compellations
of
the
like
Nature
;
And
which
Considerations
,
or
rather
undue
Consideration
of
these
,
gives
some
little
gloss
upon
their
Error
,
who
fix
the
full
Power
of
the
Priesthood
in
the
Prince
,
renders
it
somewhat
more
plausible
than
that
of
theirs
who
place
it
in
the
People
;
but
the
Truth
is
no
more
in
reality
on
the
one
side
,
than
on
the
other
.
These
are
given
partly
by
way
of
Complement
,
Magnificent
Title
,
or
higher
Eulogies
,
not
unusual
to
the
Eminencies
of
such
Personages
,
as
they
honored
and
protected
Religion
,
to
transfer
upon
them
the
Honors
that
go
along
with
it
,
of
what
value
in
themselves
it
matters
not
,
so
be
the
best
it
hath
.
Or
where
it
has
nearer
answer'd
the
thing
it self
,
Constantine
himself
has
shew'd
,
in
what
Nature
and
Instances
,
in
the
Fourth
Book
of
his
Life
wrote
by
Eusebius
,
cap.
24.
Vos
,
speaking
to
the
Bishops
,
in
iis
quae
intra
Ecclesiam
Episcopi
estis
,
Ego
vero
in
iis
quae
extra
geruntur
.
And
again
,
Ibid.
the
Historian
also
speaks
to
the
same
purpose
,
Episcopus
quasi
Episcoporum
erat
Constantinus
,
&
Curam
habuit
ut
sint
pii
;
both
which
amount
but
to
thus
much
,
That
Constantine's
Episcopacy
only
consisted
in
his
outward
care
of
the
Church
,
and
promotion
of
the
Duties
that
belong
unto
her
,
it
reacheth
not
to
the
inward
Power
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Sacred
Function
or
Office
it self
.
AND
here
now
is
the
great
Enquiry
,
and
§
.
III
this
the
main
Case
in
Debate
amongst
us
in
this
unhappy
Age
of
ours
.
Whether
the
Kingly
and
Priestly
Offices
and
Charges
immediately
in
their
Natures
and
Constitutions
imply
and
include
each
other
?
Not
that
they
agree
in
one
design
,
or
more
,
in
some
Externals
;
but
whether
where
the
one
is
,
there
the
other
,
as
a
necessary
consequence
,
is
at
the
same
time
,
and
by
the
same
appointment
,
existing
?
and
to
which
I
am
to
answer
in
the
Negative
;
as
to
be
a
Priest
has
never
inferr'd
,
a
Secular
Power
,
so
nor
to
be
a
Prince
the
Spiritual
.
For
the
full
cleering
of
this
point
it
will
be
necessary
first
to
consider
the
Nature
of
Gifts
,
Duties
,
Offices
and
Power
in
general
,
how
far
they
include
and
infer
one
another
;
how
far
each
one
in
it self
is
attainable
,
and
from
what
Principle
flowing
;
and
't
is
a
Consideration
so
absolutely
necessary
for
whoso
engages
in
this
or
such-like
Debates
,
and
their
Resolutions
,
that
he
must
otherwise
be
at
a
loss
,
and
miss
of
the
aim
proposed
.
To
Virtue
and
Goodness
in
general
,
there
is
in
every
Man
an
innate
Power
;
he
has
Faculties
concreated
,
and
of
his
Constitution
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Clemens
Alexandrinus
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
this
improveable
by
Industry
and
Care
,
Notices
and
Experiences
,
and
God
in
course
,
as
he
incourages
and
preserves
whatever
is
his
own
,
gives
more
help
:
The
Art
of
a
Physitian
and
Skill
of
a
Divine
,
are
also
attainable
in
the
like
way
,
by
a
Progress
of
Study
and
continued
Observations
,
upon
an
hability
,
or
first
stock
within
;
but
this
not
equally
given
and
ingraffed
in
each
,
as
is
a
Power
to
Goodness
,
Wisdom
,
Knowledge
is
not
to
all
.
The
Power
of
a
Father
over
his
Child
is
from
God
,
by
virtue
and
force
of
the
relation
laid
in
the
foundation
of
it
;
because
begetting
him
,
and
by
the
general
concourse
of
Providence
;
the
Power
of
a
Husband
over
a
Wife
,
and
a
Master
over
a
Servant
is
by
the
appointment
of
God
,
upon
a
particular
Covenant
or
Stipulation
;
the
Power
of
Government
and
Jurisdiction
in
the
greater
extent
;
whether
of
a
King
in
the
State
,
or
a
Priest
in
the
Church
,
enabling
each
to
discharge
the
Publick
Duties
belonging
to
them
,
comes
quite
different
from
each
before
;
't
is
by
no
improvement
of
Nature
,
or
any
thing
within
a
Man
,
concreated
,
and
a
common
concurse
of
Providence
contributes
not
;
nor
can
common
Notices
,
or
whatever
particular
Industry
and
Experience
attain
unto
it
;
no
particular
act
of
Man
,
whether
Moral
or
Natural
,
is
a
foundation
sufficient
for
these
greater
relations
,
and
higher
instances
of
Power
,
whether
of
his
Person
apart
,
or
by
compact
with
others
;
't
is
,
as
always
lodged
in
several
Persons
,
or
when
it
was
once
in
one
and
the
same
;
so
by
discriminating
marks
,
distinct
symbols
,
in
the
conveyance
,
and
appropriation
,
whereby
to
discern
the
one
from
the
other
,
the
Secular
Power
,
by
Descent
,
or
Votes
;
or
,
in
some
instances
,
Conquest
;
the
Spiritual
,
by
the
Deputations
of
the
Bishop
,
and
the
Acts
and
Offices
are
quite
apart
and
different
;
(
as
is
the
design
of
this
Discourse
to
make
fully
appear
)
but
in
this
they
agree
,
and
are
as
one
;
because
immediate
from
God
,
by
a
special
concurse
and
devolution
,
and
so
deposited
into
particular
hands
and
Persons
;
no
Force
,
no
Virtue
,
no
Compositions
,
or
Overtures
,
in
any
Action
or
Performance
,
by
any
Person
or
Persons
amounting
to
it
;
they
are
both
highest
Powers
,
in
their
kind
and
sphere
;
and
't
is
something
apart
and
solitary
,
and
which
none
else
have
which
makes
them
so
,
and
consequently
none
else
can
give
it
them
,
because
supposed
not
to
have
it
;
but
only
he
,
who
is
transcendently
the
highest
,
and
eminently
above
all
,
and
does
,
and
can
,
give
to
each
Son
of
Man
as
he
pleases
.
And
now
,
since
each
of
these
Gifts
,
and
Offices
and
Powers
,
are
attain'd
to
,
convey'd
and
devolv'd
,
in
several
courses
,
methods
and
ways
,
one
and
the
same
Symbol
,
Compact
or
Act
,
does
not
produce
and
evidence
their
existence
in
and
to
the
World
,
invest
with
the
Power
,
instate
in
the
Possession
,
enable
and
engage
all
men
alike
,
to
the
attainment
,
the
Duties
and
Offices
of
them
;
hence
the
Consequence
is
as
clear
in
the
course
and
chain
of
things
,
as
it
is
in
Matter
of
Fact
,
the
Practice
and
known
every
day's
Experience
of
the
World
,
that
they
are
not
any
,
but
two
,
much
more
all
of
them
,
in
any
one
degree
of
Necessity
;
as
to
their
coexistence
,
they
do
not
any
ways
include
,
or
infer
each
other
;
one
Virtue
,
't
is
true
,
includes
and
infers
another
;
and
all
Virtues
,
I
speak
of
practical
Virtues
,
Bonum
ex
causa
integrâ
,
and
Goodness
is
all
of
one
chain
,
and
where
true
in
any
one
instance
,
is
all
together
;
but
yet
this
Goodness
,
in
the
nature
of
it
,
includes
not
Wisdom
and
Knowledge
,
a
Virtuous
Man
has
not
always
the
most
Knowledge
;
nor
where
this
Knowledge
is
,
is
it
always
Universal
:
To
be
a
Divine
is
not
to
be
a
Physitian
,
or
were
it
always
Universal
,
this
infers
no
one
branch
of
Power
;
Solomon's
poor
Wise
man
had
none
at
all
,
and
so
it
may
be
with
the
richest
and
wisest
,
't
is
too
often
so
;
nor
doth
any
instance
of
Autority
and
Power
where
existing
,
infer
all
other
instances
of
it
.
To
be
the
Husband
of
a
Wife
,
is
not
therefore
to
be
the
Father
of
a
Child
;
nor
do
Paternal
and
Despotick
Government
either
,
necessarily
go
together
;
to
be
a
King
indeed
is
usually
to
be
all
,
but
to
be
a
Priest
is
oft
to
be
neither
;
he
is
many
times
too
poor
to
have
Servants
,
and
his
Marriage
is
by
some
judg'd
unlawful
,
at
least
by
Church-Law
forbidden
;
and
every
one
says
he
ought
not
to
be
a
King
;
to
be
sure
he
is
not
so
because
a
Priest
;
nor
is
the
King
a
Priest
either
because
a
King
,
they
no
more
infer
one
another
,
than
do
any
of
the
former
two
,
or
all
of
them
;
nor
is
their
co-existence
otherways
necessary
,
than
any
of
the
other
;
they
indeed
were
once
united
in
the
Worlds
Infancy
,
and
some
Ages
after
,
both
seated
in
the
first
born
;
though
by
what
special
grant
,
we
know
not
,
the
small
account
we
have
of
those
Ages
hinders
it
;
only
I
cannot
agree
with
Grotius
De
Imper.
Sum.
Potest
.
in
Sacris
,
Cap.
2.
Sect.
4.
that
it
was
assumed
by
themselves
,
or
that
every
man
had
a
Natural
right
to
it
,
and
the
Elder
in
the
Family
limited
it
to
himself
;
but
however
it
came
there
,
it
was
afterwards
severed
by
God
himself
,
who
took
only
the
Tribe
of
Levi
for
his
Service
at
the
Altar
,
and
governed
in
State
,
more
by
his
own
Person
,
(
and
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
himself
sometimes
appearing
and
giving
Laws
,
sometimes
immediately
raising
up
one
,
and
sometimes
another
to
go
in
and
out
before
his
People
;
as
from
Moses
,
and
in
the
days
of
the
Judges
,
to
King
Saul
.
And
,
as
I
intimated
before
,
these
things
not
throughly
considered
and
digested
;
these
courses
,
and
bonds
and
limits
of
Offices
,
and
Gifts
,
and
Powers
,
their
Posts
and
Stages
removed
or
taken
down
;
if
once
these
Land-marks
be
displaced
,
become
promiscuous
and
common
,
making
inrodes
on
one
another
,
not
only
he
will
be
at
a
loss
that
engages
in
the
Debates
and
Resolutions
in
these
cases
,
but
Mankind
it self
,
the
Christian
Part
of
the
World
to
be
sure
,
can
no
more
continue
in
Peace
,
but
with
Invasions
and
Usurpations
,
Disorders
and
Confusions
here
upon
Earth
,
than
the
earthy
Globe
it self
,
can
subsist
,
or
keep
its
Equilibrium
,
should
the
Elements
of
which
it
is
made
lose
their
Native
qualities
,
and
become
blended
together
;
or
should
its
two
Poles
unite
and
kiss
each
other
;
and
of
this
our
own
late
Experience
in
our
own
particular
Church
and
Kingdom
,
gives
Testimony
in
abundance
,
when
a
pretence
of
Holiness
,
or
the
reality
of
it
,
was
determined
sufficient
to
invest
in
the
Priesthood
;
the
same
Plea
was
concluded
as
good
for
the
Crown
,
it
staid
not
at
the
Pulpit
,
but
went
immediately
to
the
Throne
;
all
manner
of
Dominion
was
bottom'd
in
Grace
alone
,
and
their
Saints
were
both
the
wisest
upon
Earth
,
and
had
all
Power
,
were
to
Teach
and
to
Rule
,
and
to
possess
the
Earth
.
All
the
links
and
contignations
of
Government
were
taken
down
,
or
burst
in
sunder
;
whether
of
the
Father
over
his
Child
,
or
Husband
over
his
Wife
,
or
Master
over
his
Servant
,
or
Sovereign
over
his
Subjects
,
or
Priest
over
the
People
;
all
were
Christ's
Freemen
,
and
to
be
Servants
to
none
;
only
the
knack
was
found
out
at
last
,
that
the
King
was
to
be
a
Priest
,
when
both
King
and
Priest
were
first
disabled
;
and
their
Autority
,
either
in
design
or
actually
taken
from
them
.
The
Bible
it self
was
then
put
into
his
hands
,
with
a
Right
to
all
Church-Offices
,
when
the
Right
to
his
Liege
Subjects
was
denied
him
,
with
a
Power
to
make
the
Scriptures
Canonical
,
and
to
discharge
all
its
Duties
,
to
lay
limits
by
his
Laws
to
Religion
,
though
a
false
one
,
and
it
is
not
permitted
openly
to
draw
Men
off
from
the
Profession
of
it
,
(
so
Mr.
Dean
tells
us
in
his
Sermon
)
when
to
govern
his
Subjects
by
Law
is
Tyranny
,
and
Usurpation
:
So
advantageously
is
this
new
Honor
and
higher
Dignity
,
that
his
entrance
to
the
Priestly-Office
,
placed
on
him
,
and
the
consequence
was
only
this
,
both
King
and
Priest
was
brought
to
a
Morsel
of
Bread
,
were
brought
to
the
Block
,
the
Saints
in
the
Right
of
their
Power
,
cut
off
the
Heads
both
of
King
Charles
the
First
,
&
the
Arch-Bishop
of
Canterbury
;
the
Father
was
against
the
Son
,
and
the
Son
against
the
Father
,
as
when
the
Sea-marks
are
removed
,
the
Walls
,
&
Water-locks
and
Floodgates
are
broken
down
,
and
pluckt
up
;
this
greater
present
deluge
of
professed
Atheism
,
Prophaneness
and
Immorality
is
broken
in
upon
us
,
over-spread
the
face
of
our
Earth
in
the
natural
course
and
consequence
of
it
;
the
Foundations
are
cast
down
,
and
what
can
the
Righteous
do
?
the
Romanists
will
have
their
Pope
to
be
a
King
,
because
a
Priest
;
these
will
have
their
King
to
be
a
Priest
,
and
in
effect
no
King
;
and
't
was
only
those
that
either
first
design'd
,
or
afterwards
promoted
,
the
taking
his
Crown
from
his
Head
,
stuck
this
Feather
in
his
Cap
,
as
in
the
late
unnatural
Rebellion
.
§
.
IV
NOR
are
those
more
successful
who
found
the
Pleas
to
the
Priesthood
,
in
the
Unction
of
Kings
,
or
in
that
they
are
anointed
at
their
solemner
Inaugurations
.
God
Almighty
meant
nothing
less
,
when
he
said
,
Cyrus
,
Mine
anointed
;
nor
do
the
outward
Unctions
of
the
Kings
of
Israel
and
Judah
,
infer
or
prove
any
more
,
the
Priests
were
equally
anointed
as
they
,
and
't
is
no
more
to
be
concluded
that
a
King
by
virtue
of
his
anointing
hath
the
Power
of
a
Priest
,
than
that
a
Priest
by
his
anointing
hath
the
Power
of
a
King
,
which
two
Sacred
offices
every
body
knows
,
were
two
quite
different
distinct
things
;
though
in
many
things
they
united
,
yet
in
several
,
they
did
,
they
might
,
not
;
it
was
Sacriledge
on
the
one
hand
and
Rebellion
on
the
other
,
to
attempt
it
.
The
Oyl
that
the
Kings
were
anointed
withal
,
was
made
of
the
same
Unguents
that
Moses
had
compounded
to
anoint
both
the
Priests
and
the
Holy
Vessels
and
the
Altar
,
if
we
may
believe
De
Marca
in
his
second
Preface
to
his
Treatise
De
Concord
.
&c.
and
had
its
effects
but
as
design'd
and
apply'd
to
each
in
particular
,
and
which
suitably
received
thereby
their
several
distinct
Separations
,
for
differing
uses
,
had
their
peculiar
respects
and
Services
conferr'd
upon
them
;
it
did
not
imply
all
the
Offices
at
once
in
the
same
either
Thing
or
Person
,
and
it
may
be
as
well
said
,
that
the
Holy
Vessels
and
Altar
became
Kings
,
as
that
the
Kings
became
Priests
,
upon
the
alone
general
account
of
being
anointed
;
but
admit
it
had
been
otherwise
under
the
Jewish
Policy
,
and
the
King
by
his
Unction
had
the
full
Extent
and
Latitude
of
Power
and
Offices
conferr'd
,
by
the
Ceremony
of
Oyl
,
devolv'd
and
seated
in
him
.
What
is
this
to
us
in
the
Christian
Church
?
under
another
Head
,
different
Polity
,
and
several
Dispensation
?
or
how
doth
it
oblige
us
,
that
our
Kings
must
be
Priests
,
because
the
Kings
of
Israel
were
once
so
?
Surely
no
otherwise
than
it
oblig'd
the
Jews
that
their
first-born
were
to
be
either
Kings
or
Priests
or
both
,
because
it
was
once
so
with
their
Ancestors
and
Predecessors
,
and
which
is
nothing
at
all
;
unless
to
be
a
King
originally
and
in
its
Nature
,
included
the
Priesthood
,
by
a
perpetual
Force
and
Law
never
to
be
broken
,
and
which
their
own
instances
destroy
;
and
did
not
the
design
and
frame
of
the
Governments
themselves
forbid
it
?
for
the
Law
of
Moses
is
the
foundation
and
direction
of
both
Governments
,
both
Political
and
Ecclesiastical
,
and
which
the
Law
of
our
Saviour
is
not
,
Civil
Power
is
it
altogether
,
and
in
every
instance
antecedent
and
independent
to
that
Power
which
is
from
the
Gospel
;
the
Law
of
Christ
supposes
it
,
only
adds
,
by
its
Precepts
of
Justice
and
Virtue
,
greater
Awe
and
Reverence
,
new
Motives
for
Obedience
and
Subjection
;
yet
the
particular
very
ill
consequence
could
by
no
means
be
allow'd
us
,
to
take
and
give
Measures
and
Rules
to
the
Powers
and
Offices
of
the
Christian
Church
,
from
the
Pattern
and
Practice
of
the
Jewish
,
for
then
the
Power
and
Extent
of
the
Evangelical
Priesthood
must
be
such
as
Christianity
will
not
bear
,
nor
any
man
in
his
wits
claim
for
it
,
the
Power
of
the
Priesthood
among
the
Jews
was
mixed
in
some
cases
,
and
the
Priest
and
the
Levite
were
,
in
some
instances
,
civil
Judges
apart
,
as
betwixt
stroke
and
stroke
,
betwixt
Plea
and
Plea
,
&c.
Deut.
17.
and
the
High-Priest
in
other
Circumstances
had
no
Jurisdiction
at
all
,
but
as
elected
a
Member
of
the
Sanedrim
,
and
which
was
at
the
choice
of
his
Electors
,
not
by
virtue
of
his
Priesthood
,
as
such
tell
us
that
are
skilled
in
their
Customs
,
and
sure
we
are
he
was
still
to
be
consulted
,
in
the
ordinary
difficult
Affairs
of
the
Kingdom
,
concerning
Wars
and
Peace
:
and
gave
his
responses
by
Vrim
and
Thummim
,
and
which
is
so
strenuously
oppos'd
as
unfit
for
Christian
Bishops
and
Church-men
,
by
those
we
have
mostly
to
deal
with
in
this
point
now
under
debate
,
and
which
would
be
of
worser
consequence
yet
,
if
apply'd
unto
Kings
,
to
have
the
Princes
Power
such
only
as
had
the
Kings
of
Israel
and
Judah
,
particularly
according
as
is
the
Model
we
usually
receive
from
these
Men
of
their
Government
,
and
is
contended
for
as
lapsed
from
Heaven
;
for
their
Sanedrim
is
still
described
as
an
Autority
foreign
and
independent
from
that
of
the
Prince
,
that
could
not
question
the
King
for
his
life
,
but
could
lay
lesser
Punishments
upon
him
,
if
violating
the
Law
.
And
the
great
Selden
himself
is
at
a
stand
,
and
leaves
it
to
wiser
heads
than
himself
to
determine
,
whether
the
Sanedrim
might
whip
their
Kings
or
not
?
De
Syned
.
lib.
2.
cap.
9.
2.
5.
or
in
what
extent
soever
the
Kings
of
Judah
are
proposed
as
Patterns
to
our
Kings
for
the
exercise
of
Power
in
the
Christian
Church
,
in
our
Nine
and
thirty
Articles
,
and
may
authorize
them
in
it
,
to
be
sure
they
were
never
design'd
Examples
in
this
particular
of
Unction
,
or
whatever
Power
it
was
they
were
to
have
as
from
them
,
our
Church
could
not
mean
it
should
thus
be
derived
.
Our
Kings
of
England
,
't
is
plain
,
owe
no
one
instance
of
their
Power
to
the
Coronation
it self
,
much
less
to
their
being
then
anointed
,
one
but
particular
Ceremony
in
the
Performance
of
it
;
and
all
Jurisdictions
and
Rights
they
have
as
Kings
,
they
have
before
,
and
are
to
enjoy
their
whole
life-time
;
Supposing
they
were
neither
anointed
,
nor
,
even
Crown'd
at
all
,
't
is
all
an
high
Ceremony
,
Solemn
and
Magnificent
,
Peculiar
,
as
is
the
Person
,
and
Power
and
Majesty
of
a
Prince
,
as
is
becoming
a
Crown
Imperial
when
set
on
his
Head
,
and
the
anointing
may
be
used
,
as
very
lively
significant
and
expressing
that
separation
of
his
Person
,
which
was
due
and
made
and
acknowledged
before
,
and
really
in
him
,
as
has
been
the
Custom
by
Oyl
so
to
sever
and
set
apart
Persons
and
Things
;
but
that
the
thing
it self
is
either
commanded
,
or
expected
by
God
,
or
design'd
and
used
by
Man
to
any
other
end
,
service
or
purpose
,
I
never
could
yet
understand
.
David
Blondel
,
in
his
Formula
regnante
Christo
,
Pag.
119.
tells
us
,
that
the
Unction
,
or
Custom
of
anointing
Princes
,
was
not
used
,
among
Christians
,
till
the
year
of
our
Lord
750.
and
the
Consecration
of
their
King
Pippin
,
and
it
was
often
repeated
,
as
twice
,
four
,
five
times
a
year
,
as
he
instances
in
several
Princes
,
and
makes
evident
it
is
not
look't
upon
as
an
initiating
investing
Ceremony
,
whatever
else
use
they
appropriated
to
it
;
though
afterwards
it
was
adjudged
Sacriledge
to
iterate
it
,
by
a
growing
Superstition
,
and
assum'd
Opinion
of
it
;
the
famous
Arch-Bishop
of
Paris
,
De
Marca
,
in
his
Second
Preface
to
his
Book
De
Concord
.
&c.
and
in
the
Second
Book
,
Cap.
7.
of
the
Treatise
it self
,
tells
us
of
some
in
the
Greek
Church
,
that
were
of
the
Opinion
,
that
the
Prince
had
the
Priestly
Power
by
virtue
of
his
Unction
:
And
it
was
defined
in
a
Synod
held
at
Constantinople
in
the
year
of
our
Lord
Nine
hundred
and
seventy
,
that
the
anointing
of
the
Emperor
gives
him
the
same
Power
to
forgive
Sins
,
as
has
the
Sacrament
of
Baptism
;
and
the
Greeks
out
of
the
same
Principle
of
flattery
managed
the
same
Opinion
,
and
gave
their
Emperor
the
same
Power
as
hath
the
Patriarch
;
but
this
,
as
we
are
told
,
depended
mostly
on
a
Faction
then
on
foot
,
as
it
was
in
it self
precarious
and
Arbitrary
,
&
so
wee
'l
leave
it
to
its
first
bottom
,
which
is
none
at
all
,
nor
needs
it
any
farther
Consideration
.
§
.
V
NON
est
Respublica
in
Ecclesia
,
sed
Ecclesia
in
Republica
,
't
is
the
saying
of
Optatus
lib.
3.
Contr.
Parmen.
Donatist
.
The
Common-wealth
is
not
in
the
Church
,
but
the
Church
in
the
Common-wealth
,
under
the
Head
and
Government
of
the
Powers
of
the
World
,
as
to
the
Temporals
;
and
that
instance
of
the
Polity
of
it
,
no
Plea
of
Office
and
Deputation
,
what
Commission
or
Designation
soever
from
God
,
and
Christ
,
can
or
ever
did
exempt
any
one
Man
on
Earth
,
from
it
,
collate
or
invest
therewithal
,
a
Power
for
Earth
above
it
,
at
least
as
binding
Rules
for
continuance
,
and
a
pattern
for
future
Practice
.
Our
Saviour
had
it
not
,
who
made
me
a
Judge
or
a
Divider
?
and
none
can
exercise
it
as
from
him
,
but
by
Usurpation
,
but
the
Common-wealth
and
the
Church
are
no
ways
thus
in
Subordination
and
dependencies
in
another
regard
,
as
the
Church
is
a
Body
endow'd
with
Powers
Spiritual
,
thus
they
are
different
as
the
Soul
and
Body
are
in
Man's
Person
,
in
their
distinct
Orbs
and
Stations
,
as
are
the
Sun
and
the
Moon
in
the
Heavens
,
have
a
quite
diverse
Orb
,
and
Powers
,
Influences
,
and
Devolutions
that
are
variant
.
As
the
Church
must
be
always
in
the
World
,
in
that
other
sense
,
subject
to
its
governance
,
to
the
accidents
too
oft
,
the
frowns
and
high
displeasures
of
it
,
till
the
World
it self
is
no
more
:
So
must
the
World
be
in
the
Church
in
this
other
sense
,
if
that
World
,
for
whose
Sins
Christ
died
;
if
coming
to
Heaven
and
Salvation
be
subject
to
its
Head
and
Jurisdiction
,
the
World
may
not
improperly
be
said
to
be
as
the
Moon
,
and
the
Church
as
the
Sun
,
receiving
light
and
assistance
,
splendor
,
and
glory
,
and
beauty
from
it
;
thus
influenced
,
and
increasing
with
the
increase
of
God
,
though
the
Metaphor
needs
not
run
any
farther
,
and
as
it
has
been
stretcht
too
much
by
some
,
and
all
this
is
demonstrable
,
and
will
appear
as
evident
as
the
Sun
in
its
Zenith
or
at
Noon
day
;
't
is
wrote
as
with
an
Adamant
,
a
Pen
of
iron
on
a
Rock
,
on
that
Pillar
the
Church
,
to
be
seen
and
read
of
all
Men
,
and
to
all
Ages
for
evermore
,
in
the
Original
rise
and
succession
of
Church
Power
,
in
all
Transactions
,
Records
,
and
Histories
of
it
;
in
the
Matter
of
Fact
,
as
notorious
to
the
common
sense
of
Mankind
,
as
that
one
and
two
make
three
,
is
to
his
reason
,
and
which
is
the
only
Rule
in
this
case
to
be
gone
by
.
I
'le
begin
with
the
Apostles
,
and
so
come
down
to
those
Ages
of
the
Church
,
and
Laws
Imperial
and
Concessions
,
whose
Truth
and
Interest
is
believed
by
all
to
be
such
,
as
not
to
engage
them
to
be
false
,
in
which
,
all
Parties
agree
and
concenter
.
§
.
VI
PVLCHERRIMA
illa
quae
Ecclesia
continet
coagmentatio
non
ex
Imperio
Romano
fluxit
,
Christo
monstrante
sequentibus
Apostolis
,
Grot.
in
Animadvert
.
Rivet
.
ad
Articul
.
7.
That
comeliness
of
Order
and
Degrees
in
the
Church
,
did
not
slow
from
the
Roman
Empire
;
but
from
Christ
Jesus
,
the
Apostles
following
and
imitating
of
him
;
and
as
he
their
chief
&
great
Master
had
not
,
so
neither
had
they
,
his
immediate
Deputies
and
Successors
,
their
Power
either
from
Man
or
the
Will
of
Man
,
they
in
no
instance
consulted
with
Flesh
and
Blood
,
with
any
thing
Humane
and
of
the
World
,
in
the
first
rise
,
devolution
,
and
conveyance
of
it
;
but
still
term
themselves
the
Apostles
and
Ministers
of
Christ
Jesus
;
nor
in
the
execution
of
this
Power
did
they
do
otherwise
,
they
consulted
only
with
themselves
in
the
arduous
difficult
cases
arising
,
't
is
to
the
Spirit
of
the
Prophets
,
the
Prophets
alone
are
to
be
subject
;
they
go
up
to
Jerusalem
to
the
Apostles
and
Elders
there
,
Acts
15.
and
't
is
Peter
,
James
and
John
consult
together
upon
the
like
occasion
,
Gal.
2.
't
is
they
ordain
Elders
,
and
give
Laws
in
all
Churches
;
leave
Timothy
and
Titus
in
Ephesus
and
Crete
,
and
appoint
for
decency
and
order
;
they
are
brought
before
Kings
,
but
't
is
mostly
,
if
not
always
to
suffer
;
they
there
take
the
advantages
to
assent
and
plead
this
their
Right
and
Power
,
distinct
and
separate
;
to
give
Rules
and
Exhortations
,
but
ask
no
Directions
,
receive
nothing
of
Autority
from
them
.
Nor
did
this
Autority
thus
limited
to
themselves
,
cease
with
their
Persons
;
or
was
it
translated
and
deferr'd
to
any
other
than
of
their
own
assignation
,
by
their
own
Hands
,
and
on
their
own
Deputies
and
Successors
,
the
Bishops
and
Pastors
of
the
Church
,
in
whose
hands
,
and
whose
alone
,
it
was
by
them
left
,
and
there
remained
,
with
a
Power
so
to
depute
others
,
and
with
command
to
be
executed
accordingly
.
The
very
same
Church
Power
,
I
say
,
though
not
in
the
same
particular
Circumstances
,
avouch'd
and
attended
in
the
same
outward
manner
,
nor
in
every
single
act
and
effusion
,
does
it
thus
remain
and
is
it
to
be
executed
upon
all
for
Salvation
,
and
as
Christ
promised
to
be
with
them
always
to
the
end
of
the
World
;
and
this
will
fully
appear
from
the
Church
Records
,
commencing
where
the
Scriptures
end
,
from
the
Concessions
of
Emperors
,
their
Laws
and
Constitutions
made
in
Church
Matters
.
SAINT
Clemens
Romanus
an
Apostolical
§
.
VII
Person
,
and
one
that
wrote
his
Epistle
to
the
Corinthians
,
not
long
after
the
Schism
in
Corinth
,
mentioned
by
St.
Paul
,
tells
us
,
That
the
Apostles
being
sent
from
Christ
as
from
God
,
and
Preaching
the
Word
of
God
through
the
several
Regions
and
Cities
,
made
Bishops
and
Deacons
of
the
elder
Christians
;
such
as
were
the
first
fruit
of
their
labours
,
and
whom
they
first
converted
,
being
found
sufficient
,
in
order
to
the
Service
of
them
that
should
believe
,
to
the
bringing
more
into
the
Fold
,
and
reducing
them
to
Christianity
;
St.
Ignatius
his
Contemporary
in
part
,
in
his
Epistle
to
those
of
Smyrna
,
commands
them
to
follow
the
Bishop
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
in
his
Epistle
to
St.
Polycarp
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
they
take
heed
to
him
as
God
.
And
again
in
his
Epistle
to
Smyrna
,
That
nothing
be
done
without
him
in
Matters
that
belong
to
the
Church
and
Salvation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
meaning
is
not
ill
express'd
by
the
additional
Pseudo-Ignatius
,
whoever
he
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
whole
Character
,
whatever
of
their
Image
and
Power
,
God
and
Christ
design'd
to
devolve
and
impress
upon
his
Church
;
whether
as
to
the
Government
or
Ministery
of
it
,
are
found
in
the
Bishop
;
He
is
the
Person
to
whose
Faith
and
Trust
the
People
of
God
are
committed
,
and
of
whom
,
an
account
is
required
of
their
Souls
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
governs
as
Head
,
and
all
Church
Power
and
Business
is
to
be
translated
within
themselves
,
as
in
the
Apostles
Canons
,
wdich
bear
date
about
this
time
,
Can.
34.39
.
Irenaeus
,
who
trode
pretty
near
their
heels
,
says
that
he
can
reckon
up
them
that
were
Bishops
instituted
by
the
Apostles
,
and
their
continued
Succession
to
his
days
,
Lib.
3.
Adv.
Haeres
.
cap.
3.
Ed.
Paris
.
Habemus
eos
annumerare
qui
ab
Apostolis
instituti
sunt
Episcopi
,
in
Ecclesiis
,
&
successores
eorum
usque
ad
nos
,
to
whom
,
and
only
whom
,
the
Gospel
was
committed
;
Sine
quibus
nullo
certitudo
veritatis
,
Ibid.
And
again
,
Episcopis
Apostoli
tradidere
Ecclesias
,
that
the
Churches
of
God
were
committed
to
,
and
intrusted
with
them
,
Lib.
5.
cap.
20.
Origen
if
possible
is
plainer
and
distincter
yet
;
and
in
his
Third
Book
against
Celsus
,
in
so
many
express
words
,
distinguishes
betwixt
the
Senate
in
the
Church
,
and
that
in
every
City
,
Ed.
Cantab.
p.
129.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
so
again
betwixt
the
Rulers
and
Governors
of
the
Church
,
and
the
Rulers
and
Governors
of
the
City
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ibid.
And
in
his
Eighth
Book
towards
the
end
,
he
declares
a
different
Model
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
that
of
the
Empire
,
in
every
City
,
(
for
which
and
whose
safety
and
success
,
in
his
Wars
he
contends
and
prays
for
,
and
which
he
owns
and
acknowledges
with
it
)
a
Government
,
framed
constituted
and
erected
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
word
which
is
God
,
and
which
Government
is
the
Church
,
whose
great
King
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
and
Son
of
God
,
who
has
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
Governors
still
appointed
,
resident
and
continued
there
,
ruling
as
he
hath
prescribed
,
according
to
his
own
Laws
and
Dictates
,
the
Laws
of
the
Empire
being
preserved
inviolated
by
them
.
Tertullian
as
plainly
distinguishes
betwixt
the
two
Bodies
,
in
the
Nine
and
thirtieth
Chapter
of
his
Apology
against
the
Gentiles
,
Corpus
sumus
de
Conscientia
Religionis
,
&
Disciplinae
unitate
,
&
Spei
foedere
,
we
Christians
are
a
Body
united
in
a
sense
of
Religion
,
under
a
different
Discipline
,
as
well
as
hope
,
altogether
apart
,
à
Ministris
corum
&
Potestatibus
,
à
statu
seculi
;
from
their
Ministers
and
Powers
,
and
from
the
state
of
the
World
;
and
tells
us
that
Polycarp
was
made
a
Bishop
in
the
Church
of
Smyrna
,
by
Saint
John
,
in
the
23
Chapter
of
his
Book
of
Prescriptions
against
Hereticks
;
as
also
Clement
,
over
the
Romans
,
he
returns
to
the
Chairs
of
the
Apostles
,
which
remained
till
his
time
in
their
Succession
,
as
the
Authors
of
his
Religion
;
and
't
is
not
from
the
Seat
of
the
Empire
,
but
from
Corinth
and
Phillippi
,
from
Ephesus
and
Rome
,
he
dates
their
Power
,
and
fetches
their
derivation
,
Vnde
vobis
autoritas
praestò
est
,
whence
its
rise
and
devolution
.
And
in
his
Fourth
Book
against
Marcion
,
cap.
5.
Ordo
tamen
Episcoporum
ad
Originem
recensus
in
Joannem
stabit
auctorem
,
says
,
that
St.
John
is
the
Author
of
the
Order
of
Bishops
;
a
Polity
and
Dispensation
all
along
,
another
thing
from
that
of
the
Empire
,
flowing
from
another
fountain
,
quite
differing
from
,
and
no
ways
depending
upon
it
.
And
't
is
Tertullian's
Argument
in
his
Book
De
coronâ
Militis
;
that
a
Christian
Souldier
,
who
fights
in
the
Emperor's
Camp
,
and
gives
him
his
just
Allegiance
,
ought
rather
to
lay
down
his
Arms
,
than
wear
a
Laurel
Crown
on
his
Head
,
though
a
mark
of
Favour
from
his
Prince
;
because
relating
too
much
to
a
religious
Custom
among
the
Ethnicks
,
and
he
is
no
where
commanded
it
in
Scripture
,
nor
is
it
traditionally
delivered
to
him
,
by
the
Apostles
,
or
Bishops
,
or
Governors
of
the
Church
,
either
in
Precept
or
in
Practice
;
Quomodo
enim
usurpari
quid
possit
,
si
traditum
prius
non
est
quis
denique
Patriarches
,
quis
Prophetes
,
aut
Sacerdos
aut
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
quis
vel
denique
Apostolus
aut
Evangelizator
,
aut
Episcopus
invenitur
Coronatus
?
Cap.
9.
where
though
it
was
his
mistake
,
in
accounting
such
a
thing
Matter
of
Religion
,
as
the
wearing
a
Crown
of
Laurels
upon
the
Commands
of
his
Prince
.
This
is
a
different
thing
from
that
command
of
Licinius
the
Tyrant
,
enjoyning
all
that
would
remain
in
his
Camp
to
Sacrifice
to
Idols
,
as
in
Eusebius
his
Church
History
,
Lib.
10.
cap.
8.
and
which
rather
than
do
,
Christians
ought
not
only
to
leave
the
Camp
,
but
lay
down
their
Lives
;
yet
upon
the
mistake
and
supposure
,
it
is
plain
,
that
he
remov'd
from
the
Secular
Power
all
Matters
of
Religion
,
such
was
to
be
received
from
Christ
alone
,
from
the
Apostles
and
Bishops
and
succeeding
Church-men
;
and
consequently
,
we
are
thus
to
interpret
those
other
places
of
this
Father
in
his
Works
,
when
speaking
of
the
Emperor
in
these
Expressions
,
Illum
commendo
,
Deo
,
Cui
soli
Subjicio
,
Apol.
adv.
Gentes
,
cap.
33.
quem
sciens
à
Deo
constitui
,
lib.
ad
Scapulam
,
Cap.
2.
Colimus
Imperatorem
sic
quomodo
nobis
licet
,
&
ipsi
expedit
,
ut
hominem
à
Deo
secundum
,
&
quicquid
est
,
à
Deo
consecutum
,
&
solo
Deo
minorem
;
sic
enim
omnibus
major
est
,
dum
solo
vero
Deo
minor
est
,
Ibid.
That
the
Emperor
is
subject
to
God
alone
,
as
appointed
by
God
;
that
he
is
second
to
God
,
less
than
God
only
;
that
he
is
greater
than
all
,
&c.
All
these
are
to
be
understood
in
a
limited
sense
,
suited
to
the
present
Subject
he
is
then
upon
,
as
to
the
Secular
Government
,
he
being
the
fountain
of
all
Temporals
,
and
God
governs
the
World
by
him
;
nor
ought
,
nor
can
any
one
say
,
what
does
he
?
as
accountable
to
God
alone
,
who
is
alone
above
him
.
But
Church
Power
is
of
another
Head
or
Species
,
and
't
is
not
derivable
from
him
;
nor
is
he
the
less
a
Prince
for
want
of
it
;
and
it
was
,
it
must
be
,
if
rational
and
consistent
with
themselves
,
the
least
in
the
thoughts
of
this
or
any
other
Father
of
the
Church
,
that
has
used
these
like
Expressions
,
to
ascribe
thereby
Church
Power
unto
him
.
And
therefore
is
it
,
that
in
their
Writings
and
Declarations
and
Apologies
for
their
Loyalty
and
Obedience
to
the
Empire
,
as
standing
obliged
in
their
Conscience
,
and
by
their
Christianity
,
in
all
manner
of
Obedience
to
him
;
yet
it
is
with
this
reserve
,
that
they
are
withall
to
retain
their
Freedom
and
Rights
as
Christians
,
and
which
they
own
,
and
return
to
another
fountain
.
So
Justin
Martyr
in
his
second
Apology
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
all
joy
and
chearfulness
we
serve
and
obey
you
,
only
the
Worship
of
the
alone
true
God
we
derive
not
from
you
.
So
Tatianus
in
his
Oration
to
the
Greeks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
the
King
Commands
us
to
pay
Tribute
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
Man
wee
'l
obey
him
in
his
Humane
Laws
;
Religion
is
still
exempted
.
So
Athenagoras
in
his
Embassy
to
the
Emperor
,
in
behalf
of
the
Christians
,
declaring
hee
'l
refuse
no
Tortures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
they
fail
in
these
Duties
,
in
a
greater
or
lesser
instance
of
them
.
And
those
excellent
words
of
Minutius
Foelix
are
much
to
this
purpose
,
Quàm
Pulchrum
spectaculum
Deo
,
cum
Christianus
cum
dolore
congreditur
,
cum
adversus
minas
,
&
supplicia
&
tormenta
componitur
,
cum
strepitum
Mortis
&
horrorem
Carnificis
arridens
insultat
,
cum
libertatem
suam
,
adversus
Reges
ac
Principes
erigit
,
Soli
Deo
,
cujus
est
,
cedit
,
cum
Triumphator
&
Victor
,
ipsi
qui
adversus
se
Sententiam
dixit
,
insultat
.
How
Pleasant
a
Spectacle
is
it
to
God
,
when
a
Christian
encounters
with
Sorrow
,
when
he
is
compos'd
against
Threatnings
,
and
Punishments
,
and
Torments
;
when
with
Smiles
he
insults
over
the
noise
of
Death
,
and
the
horror
of
the
Hangman
,
when
he
erects
his
liberty
against
Kings
and
Princes
,
and
gives
place
only
to
that
God
whose
he
is
;
when
with
Triumph
and
a
Victor
,
he
has
the
better
of
him
,
who
gave
Sentence
against
him
?
EVSEBIVS
all
along
in
his
Church
History
,
§
.
VIII
as
he
sets
down
the
particular
Succession
of
the
Emperors
and
Bishops
,
so
he
represents
and
places
them
upon
their
two
distinct
Thrones
;
So
't
is
said
of
Simeon
,
in
respect
of
his
Diocese
,
and
Church-Jurisdiction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
was
worthy
of
his
Throne
,
meaning
his
Episcopal
Chair
,
lib.
3.
cap.
11.
and
of
Justus
his
Successor
in
Jerusalem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
was
placed
on
the
Throne
of
his
Bishoprick
,
cap.
35.
when
entring
upon
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Office
of
a
Bishop
,
is
expressed
in
general
,
cap.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
't
is
varied
,
lib.
5.
cap.
9.
that
his
Administration
,
or
acts
of
his
Episcopal
Charge
and
Office
,
to
be
performed
to
his
People
;
and
accordingly
the
execution
is
expressed
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
words
that
imply
full
Power
&
Autority
in
the
Bishop
,
if
they
imply
it
in
the
Prince
,
which
have
no
other
words
to
declare
it
to
us
by
;
and
particularly
the
Empire
of
Trajan
is
expressed
,
by
the
very
same
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
that
very
Chapter
.
And
this
Hugo
Grotius
has
observed
,
Rivet
.
Apol.
Discuss
.
pag.
699.
and
given
one
reason
of
it
,
Omne
corpus
Sociale
jus
hebet
quaedam
constituendi
,
quibus
obligentur
membra
,
hoc
jus
etiam
Ecclesiae
competere
apparet
,
Actorum
15.
28
Heb.
13.17
.
&
ob
hoc
jus
Episcopatûs
Imperii
nomine
appellantun
;
every
body
by
virtue
of
its
Union
and
Association
has
a
right
to
constitute
such
Rules
as
do
oblige
its
Members
;
that
this
right
does
belong
to
the
Church
,
is
apparent
from
Acts
15.28
.
Heb.
19.17
.
and
for
this
the
Right
and
Power
which
is
annexed
to
Episcopacy
,
is
call'd
by
the
Name
of
an
Empire
;
and
this
very
Empire
,
Power
,
and
Jurisdiction
,
we
have
executed
by
the
Bishop
in
part
upon
Philip
,
who
held
the
Roman
Government
,
and
was
newly
come
over
to
the
Christian
Faith
,
he
enrolled
him
not
,
but
by
the
Rules
and
Laws
of
the
Church
,
but
upon
Confession
of
his
Sins
,
and
passing
through
the
Order
of
the
Penitents
,
and
which
was
submitted
to
by
him
,
Euseb.
Eccles.
Hist.
lib.
6.
cap.
34.
and
the
case
is
farther
clear'd
by
our
Historian
,
lib.
2.
cap.
27
,
28
,
29
,
30.
in
the
instance
of
Paulus
Samosetanus
(
as
to
the
distinct
Power
in
Church
and
State
,
and
the
extent
of
each
)
he
was
Convict
of
Heresie
,
and
his
Bishops
Orders
taken
away
from
him
,
by
the
Jurisdiction
and
Power
of
the
Bishops
in
Council
united
,
who
alone
did
give
them
,
and
who
alone
could
take
them
from
him
,
and
placed
another
in
his
Bishoprick
in
the
Church
of
Antioch
;
But
when
Paulus
Samosetanus
would
not
go
out
of
his
Church-House
,
their
Episcopal
Power
reached
not
so
far
as
to
dispossess
him
of
his
Temporals
;
't
is
the
Business
of
Princes
alone
to
inflict
Banishment
,
or
such
outward
Punishment
upon
Hereticks
,
and
we
have
Theodosius
a
Bishop
blamed
for
his
Persecuting
in
such
like
manner
the
Sect
of
the
Macedonians
,
in
the
Seventh
Book
of
Socrates
his
Church
History
,
cap.
3.
Church
Empire
or
Autority
reaches
not
hither
in
any
degree
or
instance
;
for
this
they
appealed
to
the
proper
Head
or
Fountain
,
to
Aurelian
the
Emperor
(
who
was
then
their
Friend
,
though
he
continued
not
so
long
)
they
asked
the
assistance
of
the
World
,
and
that
his
Secular
Arm
might
relieve
them
;
this
he
granted
,
and
adjusted
it
to
the
present
Bishop
,
consecrated
thereunto
;
and
thus
was
this
notorious
Heretick
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Power
of
the
Prince
is
still
called
,
whether
exercised
in
the
things
of
the
Church
or
of
the
State
)
by
the
Secular
Arm
and
Autority
turn'd
out
of
the
Church
,
every
ways
dishonour'd
and
displaced
.
§
.
IX
I
know
it
will
be
here
reply'd
,
and
't
is
so
generally
,
All
this
was
when
the
Emperors
were
Heathens
,
nay
more
,
Opposers
and
Persecutors
of
Christianity
;
how
could
the
Offices
,
Managery
,
and
Concerns
of
Religion
be
intrusted
with
them
,
who
did
,
who
would
not
understand
it
,
who
scorned
and
affronted
it
,
who
to
their
power
endeavour'd
to
suppress
it
,
by
all
manner
of
Cruelties
executed
on
its
Professors
;
the
Church
then
did
as
well
as
she
could
,
and
exercised
her
own
Prudence
and
Strength
,
that
Power
and
Jurisdiction
,
which
they
agreed
upon
and
assum'd
by
particular
compact
among
themselves
,
and
which
,
became
an
Escheat
to
the
Crown
,
when
the
Empire
became
Christian
;
and
Kings
then
executed
it
in
their
own
Right
,
as
inherent
to
their
Secular
Power
,
designed
,
and
appointed
and
expected
from
them
by
God
Almighty
.
And
in
Answer
to
which
groundless
Plea
,
and
Objection
,
I
shall
add
farther
,
either
the
Bishops
and
Doctors
and
Confessors
of
the
Christian
Church
understood
this
Case
,
as
thus
stated
,
That
this
Power
was
not
really
in
themselves
,
and
their
execution
of
it
was
but
accidental
,
forced
,
under
the
present
Circumstances
,
and
to
return
to
such
Governors
in
State
as
should
become
Christians
,
as
its
proper
Seat
or
Subject
?
or
they
did
not
understand
it
?
To
say
they
did
not
understand
it
,
is
to
implead
,
and
represent
them
to
all
Ages
succeeding
,
guilty
of
Ignorance
gross
and
inexcusable
,
to
give
that
for
certain
Truth
,
which
some
of
our
Reformers
have
made
their
Libel
and
Objection
,
against
these
first
and
Holy
Christians
.
That
they
were
more
Zealous
than
Wise
,
Pious
,
but
imprudent
less
discerning
men
,
and
from
whom
Truth
is
not
to
be
had
nor
expected
,
and
which
is
in
effect
to
put
a
baffle
upon
our
whole
Christianity
in
general
,
and
to
lay
a
ground
for
mistrust
upon
each
of
its
particulars
,
it
must
receive
a
great
blow
upon
such
Supposals
,
when
reflected
upon
and
considered
,
that
those
who
alone
propagated
our
Faith
for
Three
hundred
years
together
,
did
not
understand
the
Power
and
Autority
they
were
invested
with
in
order
to
it
,
or
the
true
tenor
or
state
of
it
.
To
say
they
did
understand
it
,
then
surely
it
had
been
stated
by
them
,
a
Model
of
it
drew
up
,
and
left
,
at
least
for
Posterity
;
a
thing
so
in
course
,
and
most
usual
in
other
cases
,
thus
to
give
Specimens
,
Schemes
and
Draughts
of
the
Design
and
Purpose
;
especially
when
to
propose
,
attempt
,
and
carry
on
something
that
is
but
new
,
not
before
received
;
much
more
when
thwarting
to
the
common
Sentiments
,
and
Apprehensions
of
Mankind
;
That
no
Men
,
but
such
as
the
Christians
were
given
out
to
be
by
their
Opposers
and
Persecutors
,
Mad-men
,
and
Fools
,
the
followers
of
a
Carpenter
and
a
few
Fishermen
,
can
be
supposed
guilty
of
.
Certainly
the
occasion
and
meaning
of
that
particular
Power
they
then
exercised
in
the
Church
,
different
from
the
Secular
;
nay
,
when
enjoyned
and
commanded
the
contrary
,
by
those
Powers
,
that
they
act
and
speak
no
more
in
that
Name
,
when
Persecuted
to
Bonds
and
Imprisonment
,
moreover
unto
Death
for
it
;
had
been
declared
and
published
,
to
such
those
Governors
,
a
Manifesto
or
Remonstrance
made
of
it
to
all
Princes
of
the
World
;
certainly
among
the
many
Apologies
that
were
made
to
the
Empire
in
their
own
behalf
,
this
had
had
a
share
,
a
room
at
least
,
in
some
one
of
them
.
That
what
Jurisdiction
was
then
exercised
by
them
,
the
Pastors
of
the
Church
,
was
only
under
the
present
Necessity
,
a
present
contrivance
of
their
own
,
to
keep
their
Followers
and
Adherents
in
some
tolerable
Peace
and
Order
;
to
awe
and
restrain
as
they
could
,
better
an
assumed
Usurped
Government
than
none
at
all
;
that
the
real
and
whole
Government
was
laid
upon
theirs
,
the
Magistrates
,
shoulders
alone
,
would
they
but
be
pleased
to
come
in
to
the
Faith
,
and
sustain
and
execute
it
.
What
a
plausible
,
even
,
cogent
Argument
is
here
all
along
omitted
,
to
let
the
Powers
of
the
World
know
,
what
a
considerable
Portion
of
their
Birth-right
,
as
Princes
,
they
neglect
,
and
disown
,
abdicate
and
relinquish
?
what
a
real
damage
and
disadvantage
they
receive
,
in
not
coming
in
to
the
Church
?
what
a
principal
Jewel
would
be
added
to
their
Crown
in
so
doing
?
So
great
and
considerable
a
number
,
as
they
which
are
Christians
,
and
which
grow
upon
the
World
,
and
increase
daily
,
Vestra
omnia
implevimus
,
Vrbes
,
Insulas
,
Castella
,
Municipia
,
Conciliabula
,
Castra
ipsa
,
Tribus
,
Decurias
,
Palatium
,
Senatum
,
Forum
,
cui
bello
non
idonei
,
non
prompti
fuissemus
,
etiam
impares
Copiis
,
as
Tertullian
in
his
Apology
,
cap.
37.
Vast
Multitudes
every
where
,
of
all
sorts
,
in
all
Places
and
Offices
,
who
as
they
professed
all
manner
of
Allegiance
,
and
Duty
to
them
in
Seculars
;
so
would
they
acquit
,
resign
into
their
hands
,
their
Power
Spiritual
;
nay
,
it
is
really
theirs
already
,
and
the
execution
falls
in
course
upon
them
,
an
accession
that
must
be
advantageous
,
cannot
be
accounted
mean
and
inconsiderable
to
a
Government
.
Thus
to
be
the
Fountain
and
Head
of
all
Rule
,
and
every
Jurisdiction
,
to
invest
or
abdicate
,
to
oblige
or
punish
,
so
great
,
so
considerable
a
Sect
as
are
the
Christians
,
to
constitute
and
influence
,
to
depose
and
remove
,
every
way
,
to
govern
at
Pleasure
;
their
Bishops
and
Pastors
,
who
thus
grow
upon
the
World
,
and
influence
all
Men
;
the
Motive
could
never
have
been
neglected
;
the
Argument
must
have
had
a
great
deal
of
room
in
their
several
Apologies
and
Embassies
,
to
the
Empire
,
in
behalf
of
themselves
and
their
Religion
,
who
spared
nothing
like
an
Argument
,
that
might
but
ingratiate
,
and
insinuate
into
their
good
favour
,
and
liking
;
as
't
is
evident
from
such
their
Writings
;
and
yet
there
is
not
one
word
there
of
any
such
Pleadings
,
or
any
thing
like
it
,
but
the
quite
contrary
;
as
it
hath
been
already
made
to
appear
.
I
'le
go
on
farther
,
and
assert
,
that
't
is
very
improbable
,
if
not
our
Saviour
himself
,
yet
,
that
the
Apostles
should
not
have
done
all
this
,
and
thus
stated
the
case
down
to
the
World
;
and
yet
no
man
sets
these
two
Powers
of
the
Church
and
State
more
apart
than
does
St.
Paul
,
and
so
leaves
them
.
To
instance
in
no
more
at
present
,
he
often
exhorts
,
That
they
obey
Magistrates
,
and
that
they
also
remember
those
that
have
rule
over
them
,
who
have
spoken
to
them
the
Word
of
God
,
and
his
Bishop
has
his
distinct
care
over
the
Church
of
God
,
1
Tim.
3.5
.
has
his
things
to
set
in
order
,
Tit.
1.5
.
a
Power
to
Summon
by
Process
,
to
receive
Accusations
,
as
in
Court
,
as
upon
a
Seat
of
Judicature
,
before
witnesses
,
1
Tim.
5.19
,
20.
though
no
Power
to
lay
either
Confinement
,
or
any
other
corporal
outward
Punishment
on
their
Persons
.
The
Powers
of
the
World
becoming
Christian
,
it
must
needs
make
a
great
alteration
as
to
its
Worship
,
and
great
was
the
advantage
the
Gospel
received
thereby
;
but
so
great
a
translation
of
Power
from
one
Body
to
another
,
must
in
all
likelihood
have
been
forewarn'd
of
,
and
declared
by
such
,
as
had
a
foresight
for
that
very
purpose
,
of
all
even
Contingencies
,
and
much
more
of
what
was
to
come
to
pass
in
the
future
Ages
of
the
Church
;
and
as
the
thing
it self
was
so
predivulg'd
,
that
Kings
and
Queens
should
be
Nursing
Fathers
and
Mothers
to
the
Church
;
and
this
seems
reasonable
and
requisite
to
be
done
,
were
it
only
to
satisfie
mens
Minds
in
the
revolution
;
especially
since
all
Revelations
ended
in
their
Persons
,
and
't
is
only
for
such
to
believe
and
assent
to
after-translations
,
and
new
appearances
in
the
Affairs
of
Religion
,
and
not
upon
such
notices
aforehand
,
as
expect
and
depend
upon
new
Discoveries
,
and
Periodical
Illuminations
;
whimsical
and
Enthusiastical
Persons
.
WHEN
God
was
to
constitute
the
Jewish
§
.
X
Body
,
engaged
,
and
stipulating
according
to
the
Law
of
Moses
,
the
present
State
and
Necessities
,
as
well
as
other
Occurrences
foreseen
,
hindring
the
perfection
and
full
accomplishment
of
his
designed
Platform
,
for
some
time
;
the
Wisdom
,
and
Mercy
,
and
Providence
of
God
,
which
is
always
present
with
himself
and
his
own
People
,
and
accompanies
his
designs
,
foretold
and
declared
what
they
were
to
expect
,
in
the
particular
instances
,
the
present
narrower
state
of
things
,
and
future
ill
humors
of
Men
,
prohibiting
the
one
,
and
accidentally
occasioning
the
other
.
As
,
when
the
Model
and
Shape
of
their
Government
was
to
be
changed
,
into
that
of
Kings
,
or
a
translation
of
Power
from
Person
to
Person
,
as
is
the
pretended
case
here
;
it
was
declared
long
before
by
Moses
,
Deut.
17.14
.
as
,
when
the
Worship
was
to
be
transferr'd
,
(
at
first
of
necessity
elsewhere
,
as
is
again
also
here
pretended
,
that
Church-Power
was
for
a
time
in
the
Clergy
)
to
the
place
that
God
should
choose
,
to
the
Temple
,
at
that
time
,
not
built
.
Men
are
generally
in
love
with
old
ways
,
and
call
that
old
,
they
have
time
out
of
mind
been
accustomed
to
,
Innovations
are
not
relish'd
without
plain
and
a
great
Autority
,
nothing
but
Prophecy
,
or
present
notorious
Miracles
,
or
a
great
assurance
from
those
,
whom
a
known
outward
evidence
makes
appear
,
and
most
manifest
;
that
't
was
delivered
down
from
Persons
,
so
assisted
by
God
;
and
as
God's
Wisdom
and
Goodness
is
always
the
same
,
so
neither
certainly
had
his
Mercy
and
Providence
been
shorter
to
this
his
Body
of
Christians
,
than
't
was
to
that
of
the
Jews
,
in
the
like
case
;
had
there
been
any
like
it
among
Christians
,
as
indeed
there
was
none
,
the
Government
of
the
Church
,
which
is
here
in
this
Discourse
asserted
,
remaining
one
and
the
same
,
and
in
the
same
succession
of
Persons
,
when
the
Powers
of
the
Earth
were
Christian
,
as
before
,
when
they
were
Heathen
;
and
the
good
Providence
of
God
,
so
ordered
it
,
that
Constantine
the
Emperor's
becoming
Christian
,
and
his
Succession
,
the
Church
and
Church-men
received
only
new
Courage
and
Strength
;
the
greatest
additional
advantages
in
such
their
Charges
and
Offices
,
by
the
Imperial
Countenance
and
Protection
,
with
all
manner
of
supplies
,
and
abundance
,
as
to
Places
,
Utensils
,
Revenues
,
and
Immunities
,
Stately
Churches
being
immediately
erected
,
with
the
greatest
magnificence
and
elegancy
of
Structure
;
the
Furniture
as
rich
,
and
Endowments
as
large
,
with
a
like
Privilege
as
to
Persons
and
Things
.
Investitures
every
ways
answerable
,
and
all
assistance
conferr'd
,
and
Provision
for
the
time
to
come
by
setled
Laws
,
and
most
wholesome
Constitutions
,
to
preserve
and
continue
what
was
thus
done
and
granted
,
Serviant
Reges
terrae
Christo
,
etiam
leges
ferendo
pro
Christo
,
as
St.
Augustine
speaks
in
his
48
Epistle
,
The
Kings
of
the
Earth
serve
the
Church
in
making
Laws
to
defend
her
;
and
which
Saying
was
occasioned
by
St.
Augustine
,
and
more
to
that
purpose
in
that
Epistle
,
by
reason
of
the
severer
Imperial
Laws
and
Penalties
made
against
and
inflicted
upon
that
spawn
of
the
Donatists
,
those
unruly
Circumcellians
,
who
broke
out
into
all
manner
of
Outrages
and
Violence
;
and
though
the
Church
had
not
long
enjoyed
this
Peace
,
but
what
is
the
woful
effect
of
Ease
and
Plenty
,
Divisions
and
Breaches
,
arose
and
grew
wide
within
her self
,
carried
on
to
great
Ruptures
,
and
much
was
innovated
and
taught
amiss
in
other
Points
;
yet
as
to
this
particular
,
the
Subject
of
Church-Power
,
it
was
never
questioned
,
fell
not
under
debate
,
much
less
was
it
wrested
out
of
the
hands
of
Church-men
;
did
any
one
Emperor
,
if
not
withal
known
Heretical
,
either
usurp
it
to
himself
,
or
alienate
it
from
the
Bishops
,
but
all
along
acknowledge
and
confirm
it
to
them
?
and
this
will
be
as
clear
from
the
Aera
or
Date
of
their
turning
Christians
,
as
it
has
appear'd
to
have
been
from
the
first
entrance
of
Christianity
till
then
;
and
that
if
we
continue
our
Method
,
and
look
into
those
times
as
we
have
done
into
the
foregoing
Ages
.
THERE
was
no
Man
of
the
Age
,
more
§
.
XI
tenderly
Conscientious
in
professing
and
paying
his
Obedience
to
the
Emperor
,
than
was
the
holy
Athanasius
;
how
solicitously
and
anxiously
did
he
Vindicate
himself
,
when
accused
as
an
Enemy
and
Traducer
of
him
,
when
by
his
cruel
and
most
malicious
Adversaries
,
which
were
many
,
represented
as
Rebellious
and
Disobedient
?
This
will
appear
sufficiently
from
all
such
as
have
imployed
their
Pens
in
giving
to
the
World
an
account
of
those
Transactions
,
by
the
Arians
and
Meletians
managed
and
improv'd
against
him
,
and
which
were
numerous
,
and
particularly
from
his
own
Apology
,
to
Constantius
,
of
which
he
that
will
take
a
taste
,
let
him
read
the
beginning
of
it
only
,
if
he
thinks
much
of
his
labour
to
go
through
with
it
,
he
acknowledges
,
the
Power
of
the
Empire
in
Religious
things
;
in
assigning
the
Feasts
of
Dedication
,
and
their
times
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
acknowledges
his
Power
over
his
Person
,
and
asks
his
Diploma
or
Letters
of
leave
for
the
exercise
of
his
Episcopal
Function
in
his
own
Church
of
Alexandria
,
and
for
the
Convention
of
Synods
,
Ibid.
p.
682.
754.
761.
Ed.
Paris
.
he
asks
the
Emperor's
Grant
concerning
the
Publick
Service
and
Churches
in
Alexandria
;
as
we
have
out
of
Sozomen
,
Eccl.
Hist.
l.
3.
c.
20.
but
yet
he
puts
a
difference
betwixt
the
Work
of
a
Synod
,
and
that
of
the
Empire
,
and
blames
those
that
confound
them
,
or
rather
refer
all
to
the
Emperor
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
730.
he
refuses
to
receive
Arius
into
Communion
upon
his
Heretical
Terms
and
Principles
,
though
the
Emperor
do
Command
him
,
though
he
threaten
him
if
he
do
not
;
and
for
refusing
,
he
causes
him
to
be
deposed
by
a
Synod
held
at
Tyre
for
that
very
purpose
,
and
of
his
own
Convention
,
and
afterwards
banish'd
him
,
and
which
he
submits
to
,
but
not
to
deliver
up
the
Rights
of
the
Church
of
God
;
as
Socrates
tells
us
in
his
Ecclesiastical
History
,
Lib.
1.
cap.
27
,
28.32.35
.
and
he
is
so
bold
with
Constantius
,
as
to
six
the
mark
of
Antichrist
upon
him
,
when
he
undertakes
the
Protection
of
a
wicked
Religion
,
dissolving
the
received
Orders
of
Christ
and
his
Apostles
,
&
creates
of
his
own
head
new
Constitutions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
Athanasius
,
Ep.
ad
Solit.
Vit.
agentes
,
p.
845.
860.
and
reproves
the
Emperor
farther
,
that
he
pretends
to
have
the
judicial
Determination
of
Bishops
,
but
really
manages
and
does
all
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ib.
and
evidently
again
distinguishes
between
the
work
of
a
Bishop
,
and
the
work
of
an
Emperor
,
he
goes
on
and
is
more
daring
and
positive
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
when
any
such
thing
was
heard
of
from
the
beginning
of
the
World
,
that
the
Judgment
and
Decision
of
the
Church
had
its
Autority
and
Measures
from
the
Empire
?
or
was
ever
any
such
Determination
known
at
all
?
many
Church
Decisions
have
been
made
,
but
never
did
the
Presbyters
perswade
the
Emperor
to
any
such
thing
;
neither
did
the
Prince
intermeddle
with
the
things
of
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ibid.
And
all
this
is
recorded
by
Athanasius
of
the
Divine
and
most
Excellent
Hosius
,
in
that
his
Epistle
Ad
Solitarium
,
&c.
Pag.
840
repeating
there
Hosius
his
Epistle
to
〈◊〉
on
the
same
occasion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
drew
up
the
Nicene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
was
heard
,
and
submitted
to
by
all
,
his
own
words
are
these
to
the
Emperor
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Do
not
interpose
thy self
,
nor
meddle
with
Ecclesiastical
Affairs
,
nor
do
you
Command
in
these
things
;
but
rather
learn
them
of
Vs
;
to
Thee
God
hath
committed
the
Empire
,
to
Vs
he
hath
deputed
what
is
the
Churches
;
and
as
he
that
undermines
the
Government
,
opposes
the
Ordinance
of
God
;
so
do
thou
take
heed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lest
forcing
to
thy self
the
things
which
are
of
the
Church
,
you
become
liable
to
as
great
a
guilt
;
for
it
is
written
,
give
unto
Caesar
the
things
that
are
Caesar's
,
and
unto
God
the
things
which
are
Gods
;
It
is
neither
lawful
for
us
to
have
the
Government
upon
Earth
,
nor
hast
thou
the
Power
of
Holy
things
,
O
King
:
St.
Jerome
speaks
of
the
evil
Bishops
(
only
the
Character
is
upon
them
)
De
Ecclesiae
Principibus
,
qui
non
dignè
regunt
oves
Domini
,
as
of
Princes
in
the
Church
,
with
Power
of
Jurisdiction
in
themselves
,
in
his
Comments
on
Jeremiah
,
cap.
23.
Sacerdos
est
Caput
,
the
Priest
is
the
Head
;
an
Original
devolving
upon
others
,
Comment.
in
1
Cor.
12.
and
upon
Romans
13.
Apostolus
in
his
quae
recta
sunt
,
judicibus
obediendum
,
non
in
illis
quae
Religioni
contraria
sunt
;
the
things
of
Religion
are
not
to
be
subjected
to
Kings
,
nor
any
in
Autority
under
them
.
And
to
this
purpose
he
says
again
,
in
Isai
.
1.
Apostolos
à
Christo
constitutos
,
Principes
Ecclesiarum
,
the
Apostles
were
constituted
by
Christ
Princes
of
the
Churches
.
And
the
same
is
said
in
his
Preface
to
the
Epistle
to
the
Galatians
,
and
particularly
on
Psal.
44.
Fuere
,
O
Ecclesia
,
Apostoli
Patres
tui
,
quia
ipsi
te
genuere
,
&c.
The
Apostles
,
O
Church
,
were
thy
Fathers
that
begot
thee
;
now
because
,
they
are
gone
out
of
the
World
,
you
have
in
their
room
Bishops
,
Sons
,
which
are
created
of
thee
,
and
those
are
thy
Fathers
by
whom
thou
art
governed
;
—
The
Gospel
being
spread
in
all
Parts
of
the
World
,
in
which
Princes
of
the
Church
,
i.
e.
Bishops
,
are
constituted
.
This
Holy
Father
assigning
,
all
Church-Power
to
and
in
it self
;
and
if
it
be
suspected
whether
these
Comments
on
the
Psalms
be
St.
Jerome's
own
,
I
have
yet
here
repeated
this
passage
out
of
them
,
as
most
fully
appearing
his
sense
,
to
whoso
pleases
to
consult
his
Works
,
especially
his
Commentary
.
St.
Augustine's
Opinion
we
have
already
in
part
spoke
of
,
and
he
that
will
undertake
an
Enquiry
,
will
find
him
all
along
of
the
same
Opinion
.
I
'le
only
instance
in
the
differences
occasion'd
by
the
Donatists
,
and
what
Power
the
Empire
assum'd
to
it self
in
those
great
and
many
Controversies
and
their
Decisions
,
related
by
him
;
which
he
tells
us
is
only
to
make
outward
Laws
in
defence
of
what
appears
to
be
Truth
,
and
says
he
,
it
falls
out
sometimes
Reges
cum
in
errore
sunt
,
pro
ipso
errore
contra
veritatem
leges
ferunt
,
that
they
make
Laws
against
Truth
,
themselves
being
in
Error
;
and
good
Men
are
only
prov'd
thereby
,
as
evil
Men
by
their
good
Laws
are
amended
,
Tom.
7.
l.
3.
Cont.
Crescon
.
Gramat
.
cap.
51.
they
command
that
which
is
Good
,
and
forbid
that
which
is
Evil
,
Non
solum
quae
pertinent
ad
humanam
Societatem
,
verùm
etiam
ad
divinam
Religionem
,
in
things
which
belong
not
only
to
Humane
Society
,
but
to
Divine
Religion
,
he
has
Power
to
enquire
into
debates
,
and
to
provide
for
Truth
and
Peaco
by
the
Bishops
,
to
assign
the
Persons
,
Time
,
and
Place
,
Vt
superstitionem
manifesta
ratio
confutaret
,
that
Reason
may
gain
upon
Superstition
,
and
Truth
be
made
manifest
,
Collat.
1.
diei
,
&
3.
cum
Donatist
.
Nor
was
Cecilianus
purg'd
and
set
free
,
but
by
Judiciis
&
Ecclesiasticis
&
Imperialibus
,
by
the
Ecclesiastical
,
as
by
the
Imperial
Judgment
and
Determinations
,
Ibid.
nor
will
it
appear
that
the
Powers
of
the
Empire
have
concern'd
themselves
any
farther
in
those
quarrels
,
than
by
abetting
or
discouraging
by
outward
Laws
and
Punishments
,
what
was
represented
as
Truth
unto
them
,
and
which
the
Church
alone
hath
not
Power
to
do
,
either
to
award
at
first
or
after
mitigate
,
but
by
Prayers
and
Arguments
;
and
therefore
the
Civil
Laws
and
Indulgences
,
have
been
sometimes
severer
,
and
sometimes
too
indulgent
,
as
Accidents
or
Truth
over-ruled
,
as
is
to
be
seen
in
his
Third
and
Fourth
Books
ad
Cresconium
;
and
when
these
Laws
went
too
hard
upon
these
Donatists
,
and
pinched
their
Faction
too
sorely
,
then
they
cried
out
of
Persecution
,
denied
the
Empire
this
Power
in
Divine
things
,
and
that
they
were
to
stand
at
no
humane
Judicature
,
as
is
the
way
of
all
such
Factions
,
when
themselves
only
persecute
and
invade
,
and
whose
Insolencies
and
Rapines
are
at
large
told
us
by
St.
Austin
,
in
his
Forty
eighth
Epistle
,
and
by
Optatus
in
his
Treatise
against
Parmenius
the
Donatist
.
Hence
that
of
Donatus
,
lib.
3.
ibid.
Quid
Imperatori
cum
Ecclesia
?
What
has
the
Emperor
to
do
with
the
Church
?
whom
Optatus
there
sharply
upbraids
,
as
well
as
reproves
for
it
;
tells
Donatus
of
his
Pride
and
unheard
of
insolency
in
so
doing
,
in
lifting
up
himself
above
him
who
is
second
to
God
alone
,
Cum
supra
Imperatorem
non
sit
nisi
solus
Deus
,
who
sits
as
God
in
all
forensick
outward
Judicatures
,
and
no
man
can
withstand
him
;
but
Church-Power
is
still
supposed
a
quite
differing
thing
.
I
mean
,
that
which
our
Saviour
left
immediately
to
his
Church
,
it
falls
not
under
this
head
of
things
;
't
is
derived
in
another
stream
,
as
the
design
of
his
whole
Book
declares
;
nor
is
Optatus
,
for
this
or
any
other
like
Expression
to
be
thought
to
refer
all
Church-Power
into
the
Empire
,
than
those
other
Fathers
did
,
using
much
the
same
Expressions
,
and
which
is
above
observed
,
and
he
in
particular
returns
the
rise
and
devolution
of
the
Bishops
of
Rome
to
St.
Peter
;
by
whose
Successors
it
was
then
in
Siricius
the
Bishop
in
his
days
,
in
his
Second
Book
against
Parmenius
;
and
so
St.
Austin
has
done
on
the
same
occasion
,
in
his
Hundred
and
sixty
fifth
Epistle
,
and
the
breach
of
this
Succession
,
is
the
Charge
and
Crime
of
Schism
,
they
both
object
against
the
Donatists
,
as
guilty
of
a
Church
,
as
well
as
a
State-transgression
,
and
both
on
several
accounts
,
as
two
distinct
Impieties
,
are
they
proceeded
against
.
I
'le
give
but
one
instance
out
of
St.
Chrysostom
,
and
't
is
so
full
,
there
needs
no
more
of
those
many
others
are
producible
,
't
is
in
his
86th
Homily
on
St.
John
,
where
he
says
,
Christ
did
invest
his
Apostles
with
Power
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
King
sends
forth
his
Praefects
,
and
Governors
,
with
a
Power
immediately
from
himself
,
to
imprison
and
release
,
to
bind
and
to
loose
,
to
execute
of
themselves
all
Power
and
Jurisdiction
so
receiv'd
,
and
belonging
to
the
Deputation
.
And
what
was
the
Judgment
of
St.
Ambrose
,
the
particular
case
alone
betwixt
him
and
the
Emperor
Theodosius
,
makes
abundantly
appear
,
occasioned
by
that
cruel
Massacre
committed
in
Thessalonica
,
by
his
,
at
least
,
connivance
;
the
Holy
Bishop
remov'd
him
from
the
Prayers
and
Altar
,
durst
not
Communicate
with
him
,
in
those
Holy
Duties
,
whose
hands
were
so
full
of
Blood
;
not
that
St.
Ambrose
could
impose
these
things
by
force
,
and
that
his
Person
be
so
absented
,
by
any
thing
like
a
Coercive
Power
,
or
did
design
or
pretend
to
it
,
and
that
Penance
which
he
laid
upon
him
,
and
the
Emperor
accepted
of
,
upon
his
Re-entrance
,
was
it
suited
to
his
Imperial
Power
,
no
ways
abating
of
,
or
detracting
from
his
Majesty
and
Soveraignty
;
it
was
to
enact
a
Law
that
no
Penal
Decree
or
Edict
that
comes
forth
,
be
executed
,
till
Thirty
days
after
its
first
Sanction
,
to
avoid
the
fury
of
such
Proceedings
for
the
future
.
No
,
St.
Ambrose
upon
the
either
Plea
or
Execution
of
this
Power
,
does
not
attempt
his
either
Purple
or
Scepter
,
to
Depose
him
from
his
Crown
,
or
Absolve
his
Subjects
of
their
Allegiance
;
he
only
executes
upon
him
his
Pastoral
Charge
,
and
which
is
in
order
to
the
World
to
come
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
as
he
reverenced
his
Kingly
Power
,
so
did
he
take
care
also
,
not
to
transgress
the
Law
of
his
God
;
had
the
Emperor
been
less
a
Christian
,
and
return'd
upon
him
with
violence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
could
receive
the
stroke
with
Pleasure
,
he
did
discharge
his
Duty
as
a
Bishop
,
and
he
was
secure
within
,
he
only
lets
the
Emperor
know
,
that
his
Purple
makes
him
a
Prince
,
not
a
Priest
,
that
it
doth
not
exempt
him
from
the
Laws
and
Discipline
of
God's
Church
;
and
for
this
he
appeals
to
his
own
Education
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nourish'd
up
in
the
Divine
Oracles
,
and
in
which
it
was
clear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
was
the
Priests
,
and
what
the
Princes
peculiar
Office
,
and
,
which
were
there
notoriously
distinguish'd
;
all
this
was
no
Pragmatick
,
newly
started
,
particular
,
extravagant
attempt
,
in
St.
Ambrose
;
but
a
commonly
receiv'd
and
owned
Right
,
and
Truth
,
what
the
whole
Age
had
been
taught
and
bred
up
in
.
And
Theodosius
in
particular
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
knew
it
by
his
Education
;
and
which
caused
his
displeasure
to
some
who
were
willing
to
abate
of
their
Church
Right
,
whether
out
of
Court-flattery
,
or
for
what
other
Reason
,
for
which
on
the
contrary
he
so
highly
valued
and
honoured
St.
Ambrose
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
who
alone
was
worthy
of
the
Name
of
a
Bishop
;
all
which
,
with
more
is
to
be
read
in
our
Church
Histories
,
particularly
those
of
Sozomen
,
lib.
7.
cap.
25.
and
Theodoret
,
lib.
5.
cap.
18.
and
that
which
gave
St.
Ambrose
a
particular
advantage
in
the
asserting
,
and
execution
of
such
his
Power
was
,
that
he
had
the
Autority
of
Valentinian
on
his
side
;
for
that
good
Emperor
had
own'd
all
this
before
,
and
he
Sang
this
Hymn
at
his
Consecration
,
St.
Ambrose
being
then
a
lay
Governor
of
that
Province
,
deputed
to
it
by
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
gave
thanks
to
God
and
Christ
,
that
as
he
had
committed
the
Power
of
Mens
Bodies
to
him
in
that
Province
,
so
from
them
he
had
now
the
Power
of
Souls
,
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
mentioned
,
his
Episcopal
Character
then
conferr'd
upon
him
,
Theodorit
.
Eccl.
Hist.
l.
4.
cap.
7.
§
.
XII
And
he
that
begins
again
where
we
left
off
in
Eusebius
,
and
goes
along
our
first
Church
History
,
to
Constantine
downward
,
will
find
all
along
,
the
same
Church-Power
continued
and
asserted
,
and
expressed
in
the
same
words
too
,
as
is
that
of
the
Empire
.
Nor
can
any
man
any
more
doubt
,
that
there
was
Ecclesiastical
Power
,
seated
in
some
measure
,
in
every
Order
of
the
Church
,
but
primarily
and
chiefly
in
the
Bishop
;
then
that
there
was
a
Civil
Power
placed
by
God
first
of
all
in
the
Empire
,
and
from
him
derived
to
his
Praefects
and
inferiour
Magistrates
;
and
Damasus
Bishop
of
Rome
had
as
real
a
Power
in
his
Diocese
,
and
which
can
no
more
be
questioned
upon
the
score
of
those
publick
Records
,
than
that
Valentinianus
his
Contemporary
had
a
real
Autority
in
the
Empire
of
the
World
;
the
Bishop
is
still
represented
in
his
Chair
,
as
the
Emperor
is
upon
his
Throne
,
or
can
be
by
words
declared
,
they
are
still
called
and
acknowledged
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Euseb.
Hist.
l.
10.
c.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Cap.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
De
Vita
Constantini
,
lib.
2.
c.
62.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cum
Presbyteris
suis
,
l.
3.
c.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cap.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cap.
59.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
de
Eustathio
dicitur
quòd
Concilium
Niceae
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
nimirum
Antiochiae
,
cum
&
eodem
tempore
&
Capite
dicit
quod
Constantinus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sozomen
,
l.
1.
c.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sacerdotes
Vocat
.
lib.
2.
cap.
12.
and
he
gives
this
account
why
the
Bishops
are
Buried
at
Constantinople
,
with
the
Emperors
,
in
the
Church
which
is
call'd
The
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lib.
2.
cap.
ult
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lib.
3.
c.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
De
Episcopis
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
De
Imperatore
,
lib.
6.
c.
4.
Philip
,
who
held
a
Praefecture
,
or
some
kind
of
Government
under
the
Empire
,
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Constantinople
,
and
which
implies
his
Mission
and
Deputation
from
and
under
the
Emperor
;
But
this
word
is
never
applied
to
the
Bishops
,
or
any
one
of
them
,
who
are
no
Deputies
of
his
,
receive
nothing
like
a
Commission
,
nor
have
any
derived
Power
from
him
,
they
are
not
the
King's
Ministers
or
Vicegerents
,
as
are
those
in
Temporals
;
and
they
owe
their
Autority
alone
to
Christ
Jesus
,
Cap.
9.
And
so
again
,
lib.
4.
cap.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
mentioning
the
Officers
of
the
Crown
,
under
Deputation
,
and
all
along
in
the
History
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Romae
,
Sylvester
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Antiochiae
,
Vitalis
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
post
illum
Phlagonius
,
Theodorit
.
lib.
1.
c.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Constantinopoleos
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Flavianus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gennadius
,
Evagr.
Hist.
Eccl.
lib.
1.
cap.
8.
lib.
2.
cap.
11.
lib.
5.
cap.
16.
So
that
if
things
by
words
are
delivered
to
us
,
which
must
be
,
since
we
have
not
converse
with
one
another
,
as
they
tell
us
,
Angels
have
,
or
private
immediate
infusions
from
God
,
he
speaks
not
to
us
,
inarticulately
in
Sounds
,
and
in
Dreams
,
as
of
old
;
we
have
here
the
thing
contended
for
in
this
Discourse
,
viz.
a
real
,
Autoritative
Power
in
the
Church
independent
,
equally
as
in
the
Empire
;
neither
Subordinate
to
one
another
.
The
Argument
and
Evidence
is
as
good
as
the
Story
is
true
,
and
the
reception
of
those
Ages
;
or
as
the
truth
of
Matter
of
Fact
can
make
it
.
§
.
XIII
AND
suitably
the
first
and
most
ancient
Councils
which
are
come
to
our
hands
,
of
the
Christian
Church
,
have
still
owned
the
Empire
,
and
submitted
to
it
,
in
its
full
Latitude
;
but
yet
still
they
reserved
and
asserted
a
Power
within
themselves
,
which
was
neither
derived
from
,
nor
depended
upon
it
in
the
execution
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
they
still
express
their
Chair
by
;
they
could
make
Sanctions
and
Constitutions
,
oblige
and
bind
the
Conscience
of
themselves
,
and
without
it
,
the
first
great
Council
of
Christendome
;
they
met
indeed
in
the
Name
of
the
Emperor
,
were
summon'd
by
his
Writ
;
nor
ought
they
personally
,
and
in
Bodies
,
collectively
to
Assemble
without
it
;
but
they
acted
and
decreed
in
their
own
Names
,
by
their
own
Power
and
Autority
,
were
all
their
Synodical
Determinations
made
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
the
great
and
first
general
Council
of
Nice
,
and
was
the
after-form
of
the
Proceedings
of
the
succeeding
Councils
,
which
still
confirm'd
that
first
,
solemnly
owning
and
receiving
of
it
;
It
seemed
good
to
the
Holy
Synod
,
to
the
Holy
Bishops
and
Fathers
there
;
as
the
immediately
following
General
Council
at
Constantinople
explains
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
form
but
a
little
abating
of
that
of
the
Apostles
Synod
,
Acts
15.
It
seemed
good
to
the
Holy
Ghost
and
to
us
;
and
as
their
Power
is
distinct
,
so
is
its
Execution
in
different
words
and
Penalties
,
so
as
expressed
,
for
the
most
part
,
by
none
else
,
and
in
all
,
never
,
executed
by
any
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Arceri
,
seu
ejici
ab
Ecclesia
,
à
fraternitatis
Communione
,
relegari
,
submoneri
à
limine
&
omni
tecto
Ecclesiae
,
Sacramento
Benedictionis
exauctorari
,
Communione
interdici
,
abstineri
,
depelli
;
these
are
the
words
still
expressing
the
Execution
of
this
Church-Power
,
as
they
are
to
be
met
with
up
and
down
in
the
Greek
Councils
,
and
Greek
and
Latine
Fathers
;
many
of
which
Mr.
Selden
has
took
the
pains
to
Collect
to
our
hands
,
Lib.
1.
De
Synod
.
Pag.
257.
259.
and
are
to
be
seen
also
in
an
earlier
Copy
,
in
the
first
Canon
of
the
Seventh
general
Council
,
held
at
Nicea
,
there
reckoned
up
and
own'd
,
as
bottomed
on
the
Autority
of
the
Apostles
Canons
,
and
the
Six
foregoing
general
Councils
.
And
the
Bishops
have
a
Power
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Con.
5.
Concil.
Anciran
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
before
in
the
first
Nicene
Council
,
Can.
12.
of
absolving
from
and
removing
,
taking
off
such
their
Mulcts
laid
upon
them
,
either
in
whole
or
in
part
;
or
adding
farther
degrees
,
suitable
as
their
repentance
and
amendment
,
is
perceiv'd
,
and
approved
,
or
not
approved
of
,
and
this
Power
asserted
in
the
Church
by
the
great
Council
of
Nice
,
and
that
of
Ancyra
,
is
the
great
instance
of
the
self-existing
,
eminent
,
independent
,
underivable
Power
that
is
in
the
Church
of
Christ
,
wholly
in
her self
,
and
in
none
else
beside
,
as
having
Power
to
punish
and
relieve
,
to
give
Sentence
and
relax
,
in
her
own
breast
;
this
is
,
what
is
not
done
in
the
Civil
Judicatures
,
where
the
Judge
is
in
Deputation
,
who
cannot
correct
his
Sentence
once
given
,
make
heavier
or
alleviate
it
,
that
is
only
in
Soveraign
Power
,
as
the
Lawyers
speak
;
but
the
Bishop
can
do
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Photius
Nomocanon
.
Tit.
9.
cap.
1.
&
3.
(
doctas
videas
&
nuperas
Annotationes
in
Can.
Niceae
)
,
there
was
then
believed
and
accounted
a
first
and
antecedent
Right
in
the
Church
,
to
make
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Laws
and
Rules
,
from
which
,
out
of
Contempt
and
Opposition
,
there
was
not
allow'd
any
Appeal
to
be
made
,
to
the
Empire
or
Secular
Power
,
or
Judicatures
,
unless
by
way
of
imploring
Patronage
,
for
a
better
enquiry
,
as
not
Canonically
executed
,
Can.
6.
Concil.
2.
Gen.
Constantinop
.
Can.
107.
Concil.
Carthag
.
and
he
that
proceeds
otherwise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
according
to
the
Rules
and
Laws
of
the
Church
,
is
to
be
cast
out
of
her
Communion
,
if
a
Lay-man
;
if
a
Presbyter
or
Deacon
,
he
is
to
be
deposed
,
never
to
be
restored
again
,
never
admitted
,
but
to
Plead
his
Cause
,
Conc.
Antioch
.
Can.
11
,
12.
and
the
Clergy-man
is
not
to
leave
his
Bishop
in
Matters
of
Strife
,
and
go
to
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Power
of
the
Realm
is
still
call'd
,
the
Secular
Judges
;
or
if
he
Appeal
from
his
Bishop
,
it
may
be
only
,
when
the
Case
is
with
the
Bishop
himself
,
as
a
Party
,
and
he
is
to
appeal
to
the
Provincial
Synod
,
or
the
Metropolitan
,
Exarch
,
or
Patriarch
,
Can.
9.
Concil.
Gen.
Chalcedon
.
or
he
may
ask
and
Petition
the
Emperor
,
that
he
interpose
with
his
Power
over
all
Persons
in
all
Causes
,
for
a
farther
Enquiry
by
the
Bishop
when
Justice
seems
to
be
not
understood
,
or
to
be
denied
,
Can.
107.
Conc.
Carth.
the
Sin
of
Schism
is
still
defined
to
be
,
when
a
Presbyter
makes
a
Congregation
,
and
makes
an
Altar
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
despite
and
contempt
of
his
Bishop
,
Can.
31.
Apost.
and
so
Can.
6.
Concil.
Gen.
Constantinopolit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
they
unite
for
Religious
Services
in
opposition
to
their
Bishop
;
and
Can.
31.
Concil.
6th
.
in
Trullo
.
and
Can.
5.
Concil.
Antioch
.
Can.
10.
Concil.
Carthag
.
'T
is
more
express
,
If
any
Presbyter
or
Deacon
,
contemns
his
own
Bishop
,
separates
from
the
Church
,
and
makes
a
private
Congregation
and
Altar
,
and
disobeys
farther
,
his
Bishops
Summons
,
to
render
him
accountable
for
so
doing
,
he
is
to
be
deposed
,
and
if
he
perseveres
to
make
farther
troubles
in
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
Seditious
Person
,
the
outward
Secular
Power
is
to
Chastise
him
,
Can.
5.
Concil.
Antioch
.
where
we
have
a
thorow
distinction
of
the
two
Powers
,
with
their
Offices
;
and
the
Canon
goes
before
,
that
of
the
Church
is
antecedent
;
and
therefore
when
Constantius
went
to
cast
some
Bishops
that
were
clamorous
and
contentious
out
of
the
Church
,
Eleusius
with
Sylvanus
and
others
,
told
him
,
That
he
had
Power
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
outward
Punishment
,
what
reach'd
the
Liberties
and
Advantage
of
his
Person
;
but
't
was
theirs
to
judge
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
Piety
and
Impiety
,
Theodoret.
Eccles.
Hist.
l.
2.
c.
27.
§
.
XIV
I
know
it
will
be
here
reply'd
,
this
was
only
the
Judgment
,
Declaration
and
Practice
of
the
Churchmen
themselves
,
or
some
Historians
their
Creatures
,
Men
Ambitious
and
Industrious
,
to
keep
and
confine
to
themselves
that
Power
which
the
present
Circumstances
and
Necessities
gave
occasion
,
even
Necessity
,
to
Profess
and
Practice
,
the
Powers
of
the
World
being
not
become
Christian
,
and
which
though
it
bears
no
Objection
,
as
in
it self
;
for
,
what
ever
of
ill
Church-men
might
design
thencefrom
,
sure
it
is
,
this
sort
of
Truth
and
Power
relating
to
Christianity
,
was
designedly
and
professedly
committed
and
intrusted
in
the
hands
of
Church-men
alone
,
and
by
Christ
himself
,
with
whom
he
has
promised
to
be
,
to
the
end
of
the
world
,
and
always
,
without
any
intermission
,
and
never
to
forsake
them
.
And
't
is
as
certain
again
that
this
is
an
evil
Machiavel
design
,
against
all
Religion
,
in
every
instance
of
it
;
thus
professedly
;
endeavouring
to
wrest
it
out
of
their
Hands
,
to
lodge
its
Possession
;
Care
and
Preservation
elsewhere
,
in
the
Laity
;
or
at
the
best
,
in
Kings
and
Secular
Governors
,
by
the
flattery
of
a
new
Honor
and
Prerogative
cast
upon
them
;
the
easier
to
gain
their
assistance
,
and
with
more
Success
to
manage
their
main
design
.
Is
it
not
now
the
common
Discourse
of
the
Many
?
Religion
,
and
which
is
still
by
that
sort
of
Men
whose
Design
is
to
have
no
Religion
at
all
,
complain'd
of
and
lamented
,
as
decay'd
and
lost
?
what
can
never
be
retrived
,
or
this
done
,
continued
by
Church-men
,
whose
purpose
is
only
,
by
their
Pride
and
Ambition
,
to
usurp
and
inclose
all
into
their
own
hands
,
to
have
within
themselves
an
Arbitrary
,
Autoritative
,
Absolute
Rule
and
Governance
over
Mens
Faith
and
Persons
;
and
the
very
title
of
a
Clergy-man
gives
a
suspition
of
either
Unfaithfulness
or
Insufficiency
;
't
is
what
is
managed
by
the
great
Hugo
Grotius
,
That
Religion
is
not
to
be
entrusted
with
,
nor
can
it
,
as
it
ought
,
be
promoted
and
propagated
by
the
Bishops
and
Councils
,
the
Prince
is
alone
capable
of
it
;
though
it
is
in
his
raw
indigested
youthful
Book
,
De
Imper.
Sum.
Potest
.
in
Sacris
,
and
his
Posthumous
Work
,
after
all
,
he
then
ran
with
the
present
Croud
he
was
ingaged
in
,
as
himself
afterwards
acknowledges
;
and
much
certainly
is
to
be
attributed
to
those
Untheological
barbarous
Proceedings
in
the
Synod
of
Dort
;
which
was
to
be
sure
fresh
in
Memory
,
if
not
actually
on
the
Stage
,
when
he
was
in
those
his
Meditations
;
they
allowing
neither
Humanity
,
nor
Argument
,
to
such
as
were
Remonstrants
,
whereof
Grotius
was
one
;
that
is
,
not
of
the
Calvinistical
Presbyterian
,
both
Faith
and
Faction
,
and
that
in
every
Point
,
as
they
required
.
Deprivations
,
Banishments
,
were
their
Ordinary
Punishment
,
and
the
like
Cruelties
;
nay
worse
,
and
more
rigorous
Proceedings
,
which
was
by
the
French
Calvinists
at
that
time
,
upon
the
same
score
,
and
that
too
,
upon
their
own
Brethren
of
the
Reformation
;
whereof
Peter
du
Moulin
was
the
Head
,
and
great
Manager
;
of
which
a
bitter
taste
and
such
an
act
of
Tyranny
,
as
no
Story
can
Parallel
,
is
to
be
had
in
the
Life
of
Episcopius
;
upon
these
Reflexions
in
all
likelihood
it
is
,
that
we
find
not
only
Grotius
,
but
those
,
otherwise
,
Learned
and
Ingenious
Men
,
on
the
Remonstrants
side
,
still
to
inveigh
against
Synods
,
and
the
unfitness
of
Church-men
to
Preside
and
Rule
,
where
such
controverted
Cases
are
on
foot
,
to
be
debated
and
determined
,
asserting
the
Prince
as
much
the
fitter
Person
,
Oppression
makes
the
Wise
man
Mad.
All
which
is
to
be
seen
of
any
that
are
Conversant
in
those
Transactions
,
particularly
in
the
Epistles
of
those
learned
Men
lately
collected
in
one
Volume
,
and
Printed
at
Amsterdam
.
I
shall
therefore
to
take
off
the
shew
and
appearance
of
this
Objection
,
upon
what
account
soever
it
was
made
,
Vindicate
the
Integrity
of
true
Church-men
,
as
well
as
farther
assert
this
great
Truth
now
in
hand
,
by
adding
,
to
what
has
been
said
already
,
the
Publick
Acknowledgments
and
Declarations
of
the
Christian
Emperors
themselves
.
That
Church-Power
thus
removed
from
them
,
is
no
injury
to
their
Crowns
and
Jurisdictions
,
thus
seated
and
limited
in
the
Bishops
and
Church-Officers
only
,
is
no
Usurpation
on
their
parts
;
't
is
what
is
really
existing
in
them
.
CONSTANTINE
,
the
First
Christian
§
.
XV
Emperor
,
continues
the
same
style
,
and
owns
the
same
Power
in
the
Church
,
which
he
found
in
it
at
his
Conversion
,
and
receiving
Christianity
,
in
his
Epistle
to
Anulinus
,
he
says
of
Cecilianus
the
Bishop
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
is
Chief
,
and
hath
a
Government
,
as
a
Church-man
,
in
that
Province
,
over
which
Anulinus
was
placed
by
himself
,
as
a
President
in
Seculars
;
and
enjoyns
him
that
they
that
serve
at
the
Altar
be
freed
from
all
Publick
Services
in
the
State
,
the
better
to
attend
it
,
Euseb.
Eccles.
Hist.
lib.
10.
cap.
7.
he
calls
the
Bishops
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Vita
Constantini
,
lib.
2.
cap.
2.
and
cap.
46.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
writes
to
the
Bishops
as
Governors
,
having
Jurisdict●on
,
not
in
Secular
Affairs
,
that
belongs
to
the
Presidents
of
Provinces
,
or
the
Praefectus
Praetorio
,
to
whom
he
there
directs
them
for
assistance
,
and
this
is
yet
clearer
in
that
his
known
saying
to
the
Christian
Bishops
,
when
entertained
by
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
You
are
appointed
by
God
as
Bishops
of
those
things
which
are
within
the
Church
,
I
am
appointed
by
God
as
a
Bishop
of
those
things
which
are
without
,
De
Vita
Constantini
,
lib.
4.
cap.
24.
and
what
is
meant
in
the
Ecclesiastical
sense
of
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
appears
plainly
by
a
like
Phrase
in
the
Tenth
Canon
of
the
Council
of
Carthage
just
now
made
use
of
by
us
;
where
to
disobey
the
Bishop
is
Deposition
,
and
if
they
be
still
turbulent
in
the
Church
,
and
go
on
to
Sedition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
but
a
little
changed
,
the
outward
Secular
Power
is
to
Chastise
them
,
i.
e.
by
outward
Penalties
laid
upon
them
,
the
business
and
work
of
every
Prince
being
to
Defend
and
Protect
the
Church
;
or
if
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
interpreted
,
to
relate
only
to
the
World
,
i.
e.
those
that
are
not
Christians
,
as
some
would
have
it
;
and
so
,
the
meaning
is
,
that
Constantine's
Province
is
to
govern
them
which
are
out
of
the
Church
and
no
Christians
,
the
Bishops
can
take
Cognizance
only
of
such
as
are
in
her
Arms
,
and
have
submitted
to
her
Discipline
;
the
two
Jurisdictions
are
fully
owned
,
as
a
part
,
and
distinct
,
and
the
Empire
only
appears
a
loser
by
the
nicety
;
because
his
right
as
from
hence
,
in
Church
Affairs
,
and
over
their
Persons
is
denied
him
;
Nor
has
David
Blondel
any
such
reason
for
his
clamorous
Exceptions
against
Rufinus
,
in
his
Tenth
Book
of
Ecclesiastical
History
,
Cap.
2.
because
he
brings
in
Constantine
speaking
to
the
Bishops
upon
the
occasion
of
some
particular
Quarrels
that
were
amongst
them
,
and
telling
them
,
Deus
vos
constituit
Sacerdotes
,
&
potestatem
dedit
de
nobis
quoque
judicandi
,
&
ideò
nos
à
vobis
rectè
judicamur
,
vos
autem
non
potestis
ab
hominibus
judicari
,
that
God
had
constituted
them
Priests
,
and
gave
them
Power
of
judging
Kings
,
and
they
are
with
just
Autority
judged
by
them
,
but
the
Bishops
are
not
judged
of
Men
;
for
it
is
all
true
in
a
duly
confined
and
limited
sense
,
and
in
which
we
are
to
understand
the
Emperor
there
meaning
it
,
the
last
Appeals
being
to
the
Church
in
some
instances
,
and
even
Kings
must
come
to
Heaven
by
her
Laws
and
Discipline
,
under
their
Spiritual
Guidance
and
Jurisdiction
;
nor
was
this
an
undue
or
less
Cogent
Argument
for
Constantine
to
use
to
the
Bishops
,
for
the
laying
aside
their
Dissentions
in
lesser
Matters
,
the
occasion
of
such
his
Speech
;
it
looking
and
sounding
very
ill
,
that
they
who
were
his
Judges
in
other
Cases
,
and
in
those
too
of
the
highest
concern
,
should
become
liable
to
his
just
Censures
and
Reproof
,
by
reason
of
their
want
of
Love
and
Unity
with
one
another
;
he
argues
with
them
for
Peace
,
from
the
excellency
of
their
own
high
Calling
and
Profession
,
D.
Blondel
,
it
seems
,
had
not
discerned
of
the
difference
,
betwixt
a
Power
to
determine
for
Truth
,
and
that
which
by
Coercive
outward
means
,
engages
to
,
and
maintains
it
,
or
at
least
he
would
not
own
it
;
and
't
is
over
usual
,
and
well
known
a
thing
with
him
,
to
blunder
and
be
clamorous
against
Ecclesiastical
Writers
,
to
run
cross
to
the
received
course
of
Church-Story
,
and
thinks
he
does
nothing
unless
he
brings
in
abundance
of
Inferences
and
Corollaries
,
has
not
Examples
,
heap
upon
heap
,
as
he
has
here
,
in
how
many
Church
Cases
,
and
of
how
many
Clergy-men
Constantine
was
Judge
,
as
Athanasius
,
Caecilianus
,
Eustathius
Antiochenus
,
&c.
and
not
one
hits
the
Nail
,
all
to
no
purpose
;
because
in
other
Judicatures
,
and
quite
diverse
causes
,
than
Constantine
or
Rufinus
designed
;
only
he
amuses
and
confounds
the
Reader
.
If
less
considering
,
he
advantages
and
adds
,
to
the
great
Transmarine
design
of
bringing
a
disrepute
and
baffle
upon
Church-Antiquity
;
all
which
is
to
be
seen
in
his
Formula
Regnante
Christo
,
Cap.
15.
Pag.
175.
6.
when
the
Bishops
Petitioned
Valentinianus
the
Emperor
,
those
who
asserted
the
One
Substance
,
that
they
might
be
permitted
to
rectifie
some
Errors
introduced
,
in
the
Explanation
of
it
,
the
Emperor
thus
reply'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sozomen
.
Hist.
Eccles.
lib.
6.
cap.
7.
That
he
was
in
the
Order
of
the
People
,
or
Laity
,
and
it
would
be
over
Pragmatical
and
unlawful
for
him
to
meddle
with
such
things
,
the
Priests
to
whom
the
care
of
such
things
do
belong
,
are
to
go
and
consult
together
where
they
please
about
it
,
and
where
we
have
the
Power
and
Prerogative
of
the
Empire
giving
leave
,
as
to
place
of
meeting
;
permitting
it
to
their
own
choice
and
discretions
;
but
the
Church-Power
it self
,
is
wholly
and
by
himself
removed
from
him
,
as
not
his
Due
and
Right
.
And
a
Prince
he
was
did
not
use
to
remit
of
his
Rights
,
if
really
his
,
and
knew
well
enough
to
Command
and
Retain
them
;
as
appears
,
That
when
first
ascending
his
Throne
,
and
the
Souldiery
was
impetuous
,
requiring
him
to
choose
a
Partner
in
the
Government
,
made
this
smart
return
,
You
chose
me
,
fellow
Souldiers
,
for
your
Emperor
,
and
now
what
you
demand
is
at
my
choice
,
within
my self
,
and
at
my
alone
disposal
;
you
are
to
Obey
,
I
am
to
see
to
the
Government
.
Nor
would
he
suffer
them
to
proceed
in
their
Demands
,
or
farther
to
advise
him
,
cap.
6.
&
21.
Ejusdem
libri
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
Justinian
the
§
.
XVI
Emperor
calls
the
See
of
Constantinople
,
the
Throne
of
Epiphanius
then
Patriarch
there
,
Cod.
lib.
1.
Tit.
4.
Ed.
Gothofred
.
and
he
evidently
distinguishes
betwixt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
betwixt
the
Priesthood
and
the
Empire
,
he
assigns
them
two
distinct
Offices
and
apart
Duties
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
serving
in
Divine
,
the
other
governing
and
taking
care
in
Humane
things
,
Novel
.
6.
Praefat.
he
calls
the
Ecclesiastical
Power
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
their
Determinations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Throne
of
Episcopacy
,
the
Self-existing
Power
of
the
Priest
,
to
which
the
Empire
gives
it
concurrent
Vote
;
and
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Bishop
and
the
King
,
Divine
and
Humane
going
together
,
a
full
and
due
Sentence
is
given
,
Novel
.
42.
Praesat
.
And
so
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ibid.
cap.
1.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
over
and
over
again
,
upon
each
occasion
,
he
distinguishes
betwixt
Ecclesiastical
and
Civil
Crimes
,
the
Bishop
is
Judge
of
the
Ecclesiastical
,
and
the
Judges
of
the
Provinces
are
not
to
intermeddle
with
them
;
it
is
to
be
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
Sacred
and
Divine
Laws
,
and
which
his
own
Laws
,
those
of
the
Empire
,
do
not
disdain
to
follow
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Novel.
83.
and
Novel.
131.
cap.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
is
decreed
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Holy
and
Ecclesiastical
Canons
have
the
force
of
a
Law
,
those
composed
by
the
four
Councils
of
Nicca
,
Constantinople
,
Ephesus
and
Chalcedon
;
whose
Determinations
we
receive
as
Scripture
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
their
Canons
are
Laws
unto
us
.
That
there
is
something
in
the
Priest
that
is
not
in
the
Emperor
;
though
again
,
more
in
the
Emperor
,
which
is
not
in
the
Priest
.
Theodosius
the
younger
declares
,
That
he
approaches
the
Holy
Altar
,
only
to
Offer
,
nor
does
he
stay
within
the
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Pretend
any
thing
to
the
nigher
Divinity
there
residing
,
Cod.
Theodos
.
9.
Tit.
45.
Edict
.
Imperat.
pag.
367.
Ed.
Gothofred
.
he
calls
the
Ecclesiastical
Ministry
,
Principatum
,
a
Principality
,
or
Power
within
it self
,
Cod.
16.
Tit.
5.
Lex
.
19.
Leo
the
Emperor
,
thus
speaks
of
the
Canons
of
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
were
spoken
by
the
Inspiration
of
the
Holy
Ghost
,
Imperat.
Constitut.
2.
pag.
693.
ad
finem
Novel
.
and
that
his
assent
goes
along
with
,
and
he
follows
in
his
Determinations
,
the
Ecclesiastical
Canons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Constitut.
9.
pag.
701.
§
.
XVII
AND
thus
there
is
a
plain
Prospect
,
that
the
case
,
as
to
the
Church
,
though
not
as
to
the
Empire
,
was
the
same
before
and
after
Constantine
,
nor
did
he
,
or
the
succeeding
Christian
Emperors
,
alter
any
thing
of
the
Church-Power
,
as
not
in
it self
,
so
nor
by
a
change
of
its
but
Subject
,
asserted
and
practised
,
under
those
that
were
Heathen
,
the
Empire
only
cast
in
its
assistance
,
added
Nerves
and
Sinews
,
Strength
and
Corroboration
to
it
;
and
for
this
we
need
have
gone
no
farther
than
that
laborious
Collection
David
Blondel
has
presented
the
World
withal
,
in
his
Book
De
formula
regnante
Christo
,
pag.
373.
where
it
is
plain
,
there
were
still
acknowledged
two
distinct
Empires
in
the
World
,
two
different
Principalities
,
Governments
,
Kingdoms
and
Jurisdictions
,
and
this
as
before
,
so
after
the
Empire
was
Christian
;
and
the
Publick
Monuments
there
produced
,
run
thus
,
Sub
Diocletiano
Regnante
Domino
Christo
.
Sub
Justiniano
,
Regnante
Domino
Christo
,
&c.
and
so
down
to
the
Thousandth
year
of
our
Saviour's
Incarnation
;
and
this
,
because
it
is
found
sometimes
to
run
,
only
,
Regnante
Christo
,
and
the
Reign
of
the
Empire
is
left
out
,
though
it
do
no
ways
infer
and
prove
that
all
Empire
is
originally
in
Christ
,
both
as
to
Spirituals
and
Seculars
;
and
that
he
,
that
is
,
his
Succession
,
the
Church
,
has
the
disposal
of
the
Kingdoms
of
the
World
too
,
Primarily
and
Originally
in
him
,
as
some
zealous
Parasites
of
the
Roman
Faith
,
thence
,
it
seems
,
have
inferr'd
,
and
against
whom
the
main
Plot
of
D.
Blondel
,
in
this
his
Book
is
laid
,
and
very
well
;
yet
this
it
infers
,
and
evidently
proves
,
That
our
Saviour
and
his
Succession
the
Church
,
have
been
always
supposed
to
have
had
a
Kingdom
in
the
World
,
not
to
supplant
and
overturn
,
to
usurp
,
and
encroach
upon
;
but
to
bless
that
other
of
the
World
,
to
render
it
Prosperous
on
Earth
,
and
by
her
holier
Laws
and
Discipline
to
bring
all
to
the
Kingdom
of
Heaven
,
when
the
Reign
on
Earth
is
at
an
end
.
But
this
D.
Blondel
could
not
,
or
would
not
see
himself
;
and
therefore
,
a
thing
too
usual
with
him
,
runs
into
the
opposite
extreme
to
his
Adversaries
,
is
angry
when
this
very
Church-Power
and
its
existence
,
of
which
himself
gives
so
evident
a
Demonstration
,
is
asserted
,
solitary
,
and
not
in
the
Empire
,
as
no
ways
flowing
,
and
included
in
its
Constitution
;
as
the
other
will
have
no
Empire
,
but
from
and
in
the
Church
(
so
hard
a
matter
is
it
for
some
Men
to
contend
for
Truth
,
and
against
the
Church
of
Rome
at
once
)
and
as
has
above
been
observed
;
but
these
Oversights
,
if
no
worse
,
are
usual
with
him
,
't
is
like
his
ill
luck
in
other
cases
.
§
.
XVIII
AND
he
that
duly
consults
and
considers
the
sundry
Proceedings
and
Laws
,
and
judiciary
Acts
of
the
Empire
about
Church-Matters
,
either
as
interspersed
in
our
Church
Histories
,
or
as
Collected
and
United
in
the
two
Codes
,
the
Theodosian
and
Justinian
,
in
their
several
Laws
,
Novels
and
Constitutions
,
will
readily
grant
all
this
,
and
more
,
that
the
Church
and
State
,
the
Worldly
or
Secular
,
and
Ecclesiastical
or
Spiritual
Power
,
were
still
consider'd
,
reputed
and
proceeded
on
,
as
quite
distinct
Bodies
and
Powers
,
though
both
flowing
from
the
same
Original
and
Fountain
,
yet
as
diverse
,
as
the
Soul
,
and
Body
,
with
several
Offices
and
Duties
on
each
incumbent
,
in
different
Channels
convey'd
;
and
all
aiming
at
the
great
and
ultimate
end
,
the
general
advantage
of
Mankind
;
and
each
individual
,
both
with
their
faces
to
the
same
Jerusalem
;
but
in
several
Paths
,
and
Determinations
judiciary
in
order
to
it
.
Hee
'l
find
that
as
the
Church
,
the
Councils
and
Bishops
,
were
ever
Conscientious
and
Industrious
,
that
they
entrenched
not
on
the
Empire
,
withheld
not
from
it
what
was
its
due
;
usurped
not
any
thing
was
not
their
own
,
paid
all
manner
of
Observances
to
Kings
and
Secular
Governors
,
in
all
manner
of
Duties
;
as
Prayers
,
Thanksgiving
,
Instructions
,
Directions
,
Admonitions
,
Tribute
,
Loyalty
,
&c.
So
again
did
the
Empire
preserve
their
Functions
,
Persons
,
and
Estates
;
give
them
Liberties
,
Enfranchisements
,
Protestations
,
(
unless
where
Apostates
,
as
Julian
,
where
overmuch
favouring
Heresies
,
as
some
time
Constantius
,
&c.
)
countenanced
and
provided
for
Truth
and
Holiness
,
and
sound
Discipline
,
according
to
the
Rules
,
Canons
,
Directions
,
Interpretations
,
and
Determinations
,
given
by
the
Bishops
assembled
in
Council
,
or
occasionally
otherways
made
,
and
recommended
unto
them
;
the
Church
still
Petitioned
and
Supplicated
the
Empire
,
when
by
the
Affronts
and
Insolencies
,
the
greater
Impieties
and
Obstinacies
of
the
World
,
the
edge
of
their
Spiritual
Sword
was
dulled
and
blunted
,
when
Coercive
outward
Punishments
alone
could
hope
to
prevail
for
Peace
and
Amendment
;
of
this
we
have
several
Instances
upon
Record
,
as
for
the
deposing
Dioscorus
,
in
Evagrius
his
Ecclesiastical
History
,
l.
2.
c.
4.
in
placing
Proclus
in
the
Episcopal
Throne
,
Socrat.
Hist.
Eccl.
lib.
7.
cap.
4.
which
was
immediately
by
Theodosius
,
Maximinianus
,
the
defuncts
Body
,
being
not
yet
laid
in
the
Ground
,
to
prevent
the
Tumults
of
the
People
.
To
this
purpose
we
have
the
Case
of
one
Cresconius
a
Bishop
,
who
left
his
own
,
and
invaded
another's
Church
,
and
,
upon
a
remand
from
the
Council
,
refusing
to
return
,
the
President
of
the
Country
is
Petitioned
,
and
his
Secular
arm
(
which
alone
has
a
Coercive
Power
over
Mens
Persons
)
sends
him
back
again
,
according
to
the
Constitutions
Imperial
,
Concil.
Carthag
.
Can.
52.
just
such
another
Case
as
that
of
Paulus
Samosetanus
,
in
the
days
of
Aurelian
the
Emperor
above-mentioned
,
and
the
course
of
Proceedings
we
see
is
the
same
now
as
then
,
both
in
Church
and
State
,
as
that
Laws
may
be
made
to
restrain
such
as
were
fled
to
the
Church
for
refuge
,
Can.
60.
that
the
Riot
and
Excess
be
taken
away
on
their
Festivals
,
which
drew
Men
to
Gentilism
again
,
by
the
obscener
Practices
,
and
which
were
without
shame
and
beyond
Modesty
,
Can.
65
,
66.
that
the
Secular
Power
would
come
in
eò
quod
Episcoporum
autoritas
incivitatibus
contemnitur
;
because
the
Power
of
the
Bishops
is
contemn'd
in
the
Cities
,
Can.
70.
ut
Ecclesiae
opem
ferat
,
to
assist
the
Church
against
these
Impieties
,
so
strenuous
and
prevailing
,
Can.
78.
as
in
the
Case
of
the
unrulier
Donatists
,
Can.
95
,
96.
and
the
Thanks
of
the
Bishops
were
given
for
their
Ejection
,
Can.
97.
and
the
Emperor
is
Petitioned
to
grant
Defensors
to
the
Church
,
Can.
10.109
.
and
as
the
Church
thus
supplicated
the
Empire
in
these
arduous
Cases
,
and
when
its
assistance
was
wanting
;
so
on
the
other
side
,
did
the
Empire
still
advise
with
the
Church
,
when
designing
to
make
Religion
the
Municipal
Law
of
the
Empire
,
to
imbody
it
with
the
World
,
under
the
same
Sanctions
,
either
as
to
Punishments
,
or
Rewards
,
to
make
it
the
Religion
of
the
State
also
;
they
still
consulted
antecedent
Canons
,
or
present
Bishops
in
Council
,
or
some
Ecclesiastical
Autority
,
they
created
nothing
anew
,
gave
the
help
of
the
World
,
for
Countenance
,
Assistance
and
Confirmation
,
to
stablish
what
the
Church
had
put
its
Sanction
upon
.
And
those
Emperors
that
designed
to
discountenance
Christianity
,
or
set
up
some
particular
Heresie
,
and
stifle
it
in
part
,
or
depose
any
great
Church-men
,
and
some
such
there
was
,
they
attempted
it
not
,
but
by
the
Clergy
,
though
of
their
own
,
the
Power
as
in
themselves
alone
,
was
not
pretended
to
,
they
had
their
own
Synods
and
Bishops
,
in
order
to
it
,
and
what
they
did
,
was
done
in
their
Names
also
,
and
all
this
will
readily
appear
to
any
one
acquainted
with
the
Canons
of
the
Church
,
and
Laws
of
the
Empire
,
or
if
it
seem
too
hard
a
task
,
he
'l
find
it
,
at
least
,
attempted
to
his
hand
,
and
with
Care
and
Industry
,
reduced
to
a
little
room
,
by
Photius
Patriarch
of
Constantinople
,
in
his
Book
,
therefore
called
the
Nomo-Canon
,
to
shew
the
concurrency
of
the
Laws
and
Canons
,
the
Canons
still
placed
first
,
as
in
course
anteceding
.
And
in
this
sense
only
,
that
of
Socrates
can
be
understood
in
the
Proem
to
his
Fifth
Book
of
Ecclesiastical
History
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Reges
viz.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
soon
as
Kings
began
to
be
Christians
,
the
things
of
the
Church
were
managed
,
and
accomplished
by
them
.
By
which
things
what
is
there
intended
,
and
what
the
Power
came
into
the
Empires
hand
by
becoming
Christian
,
the
next
words
of
the
Historian
clears
,
making
the
Instance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
greatest
Synods
were
by
their
Appointment
Summoned
,
and
still
are
so
.
I
'le
bring
here
some
instances
of
the
Power
and
Procedure
of
the
Empire
,
in
Church
Businesses
to
render
all
more
conspicuous
,
if
possible
.
§
.
XIX
AND
the
first
shall
be
this
of
Calling
Synods
,
just
now
mentioned
,
the
giving
leave
to
Church-men
to
meet
and
unite
in
one
Body
,
in
a
certain
place
of
the
Empire
,
limited
to
them
;
Publickly
to
enquire
,
examine
,
debate
and
determine
in
Religion
,
in
which
Councils
,
if
the
Emperor
himself
was
not
present
in
Person
,
he
deputed
some
chief
Minister
of
State
there
to
represent
him
.
Thus
Constantine
himself
sat
in
Person
,
in
the
Case
of
Cecilianus
,
and
the
Donatists
,
Miltiades
and
the
Bishop
of
Rome
,
and
the
Clergy
debating
it
,
as
St.
Austin
tells
us
,
lib.
1.
cont.
Parmen.
Donatist
.
and
Flavius
Marcellinus
is
deputed
afterwards
by
the
Emperors
Honorius
and
Theodosius
,
in
a
Collation
of
that
Nature
,
as
a
Secular
Cognitor
and
Supervisor
,
16.
Cod.
Theodos
.
Lex
.
3.
Tit.
11.
they
exercised
a
Power
and
Cognizance
over
all
Persons
in
these
Causes
and
Meetings
;
they
were
then
their
Subjects
,
as
before
,
and
whom
they
commanded
,
and
though
such
Members
were
obliged
,
at
the
Summons
of
the
Bishops
themselves
,
and
by
consent
among
one
another
,
to
be
present
at
the
Council
,
to
come
in
and
appear
there
,
Can.
80.
Concil.
Carthag
.
yet
the
Emperor
retain'd
a
Power
above
them
,
and
they
might
be
absent
altogether
,
or
depart
after
they
had
appeared
,
if
the
Emperor
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
Letters
required
it
,
Concil.
Sardicens
.
Can.
7.
they
had
a
Power
over
the
very
Causes
themselves
,
in
these
Conciliary
,
Clerical
Debates
and
Determinations
,
and
were
Judges
here
;
If
all
that
was
determined
,
seem'd
not
duly
reported
,
or
adjusted
,
every
ways
clear
and
plain
unto
them
;
if
scruples
and
doubts
notwithstanding
,
remain
;
if
new
matter
proposed
,
and
adjudged
considerable
,
by
the
adverse
Parties
,
De
Clericis
judicantibus
,
Praesidet
Imperator
ipse
,
&
prout
malè
vel
benè
Judicat
,
16.
Cod.
Theodos
.
l.
42.
Tit.
2.
and
which
Law
though
instancing
in
some
Immunities
,
as
to
Publick
Secular
things
,
yet
holds
in
other
Decisions
.
So
Constantine
heard
the
Cause
of
Cecilianus
and
the
Donatists
a
second
time
,
when
the
Bishops
had
heard
it
before
,
and
Myltiades
of
Rome
was
there
,
as
above
in
St.
Austin
.
And
it
was
the
suit
of
the
Bishops
in
the
Council
of
Chalcedon
,
that
it
might
be
decreed
by
a
Law
,
that
all
things
at
Ephesus
,
since
the
first
Synod
there
;
of
which
St.
Cyril
of
Alexandria
,
was
Chief
,
should
not
retain
any
force
,
implying
it
in
his
Power
to
revise
,
and
reconsider
,
and
he
may
reexamine
the
Actions
of
Councils
,
Compend
.
Act.
Synod
.
Chalced.
apud
Evagrium
.
Eccl.
Hist.
l.
2.
cap.
18.
And
Petrus
de
Marca
gives
us
several
instances
of
the
like
nature
,
of
Appeals
made
to
the
Empire
upon
the
results
of
Councils
,
and
he
accepted
them
,
De
Concord
.
Sacerd.
&
Imper.
l.
7.
c.
2.
that
the
Emperor
had
directed
and
limited
in
what
Points
,
and
how
far
to
proceed
,
calling
Councils
only
for
particular
occasions
;
as
De
Marca
,
Ibid.
&
lib.
6.
c.
22.
and
all
this
the
Security
of
the
Empire
required
,
in
the
common
course
of
things
,
that
no
Men
imbody
,
or
unite
locally
,
upon
any
Plea
whatever
,
or
Pretence
of
what
Business
soever
,
and
not
by
his
Warrant
,
under
his
Oversight
and
Protection
,
whose
Designation
and
Commissions
come
not
from
him
,
and
all
which
Christianity
supposes
,
and
declared
for
upon
its
admission
into
the
World
,
and
Kingdoms
imbracing
of
it
;
it
appoints
every
Man
wherein
he
was
called
there
to
abide
,
if
a
state
of
Honesty
and
Justice
;
not
,
of
that
filthiness
,
sometimes
reign'd
among
the
Gentiles
,
and
many
times
had
a
Chief
Place
in
what
they
called
Religious
Worship
,
this
Christianity
was
designed
to
rectifie
and
remove
,
but
continue
to
Caesar
,
the
things
that
are
Caesar's
;
adds
new
Obligations
to
Government
,
and
gives
new
Arguments
for
Obedience
to
it
;
but
cancels
no
one
,
takes
no
one
subject
,
in
any
one
instance
,
from
under
his
Jurisdiction
,
nor
can
any
Governor
be
secure
upon
other
terms
,
that
has
so
many
Persons
,
so
considerable
,
as
so
many
Professors
are
,
or
at
least
may
be
,
with
Power
to
associate
in
his
Jurisdictions
as
they
shall
please
,
and
when
,
and
not
in
all
instances
,
relating
to
such
their
imbodying
,
his
Subjects
;
or
though
,
if
not
able
to
meet
without
his
Call
;
yet
when
together
,
and
not
under
his
Inspection
and
Jurisdiction
,
not
Govern'd
by
his
Rules
and
Laws
,
with
a
Power
to
canvass
and
unhinge
,
to
insinuate
and
propose
and
manage
,
as
they
shall
list
,
and
how
long
,
in
Ordine
ad
Spiritualia
;
if
they
judge
it
useful
to
Religion
.
This
is
the
same
in
effect
,
as
to
meet
at
their
Wills
;
no
Government
can
bear
it
,
can
subsist
on
such
conditions
,
all
must
,
or
may
,
at
the
Pleasure
or
Piques
,
of
such
the
associated
,
be
undermined
and
ruined
.
Again
,
the
Empire
is
engaged
,
as
to
preserve
the
Laws
of
the
Church
then
in
being
,
so
that
in
making
new
ones
,
those
the
old
be
not
entrenched
upon
and
affronted
;
or
that
the
repeals
be
upon
equitable
accounts
,
and
agreeable
with
the
Catholick
Faith
,
certainly
received
,
with
former
Sanctions
of
either
their
Ancestry
,
or
their
own
;
and
these
we
find
the
Rules
and
Directions
given
by
the
Emperors
,
Honorius
and
Theodosius
,
to
Flavianus
Marcellinus
their
Secular
Cognitor
,
in
the
Debates
about
the
Donatists
,
Ea
quae
circa
fidem
Catholicam
,
vel
certa
ordinavit
antiquitas
,
vel
Parentum
nostrorum
autoritas
Religiosa
constituit
,
vel
nostra
Serenitas
roboravit
,
Novella
Superstitione
remotâ
,
&
inviolata
,
custodire
praecipimus
,
suprà
Cod.
Theodos
.
16.
Tit.
11.
l.
3.
and
indeed
it
were
an
Imposition
not
to
be
indured
in
common
Business
betwixt
one
man
and
another
,
when
but
a
private
Consent
,
Confirmation
and
Autority
is
desired
,
to
deny
liberty
of
Enquiring
,
Demurring
,
Discoursing
or
Debating
,
or
whatsoever
may
seem
best
to
tend
to
Information
,
as
to
particulars
;
and
then
how
insufferable
,
if
not
allow'd
the
Prince
?
when
supplicated
and
call'd
in
by
the
Church
,
to
make
Laws
,
give
the
Royal
Assent
,
Stamp
and
Character
,
and
Protection
,
to
their
Results
and
Determinations
,
and
which
otherwise
,
must
want
the
edge
and
advantage
of
it
;
and
not
upon
a
freedom
to
consider
former
Laws
and
Canons
,
made
and
ratified
,
with
future
inconveniences
that
may
happen
;
this
were
indeed
to
make
Princes
Lacqueys
,
Hackneys
,
or
what
vile
and
mean
enough
we
can
say
,
to
the
Church
,
to
debase
them
into
the
order
of
Ideots
or
Pageants
;
all
true
Church-men
in
their
Offers
and
Proceedings
have
started
at
,
and
abhorr'd
it
.
But
then
we
are
to
note
farther
,
that
when
the
Emperors
appear'd
in
Councils
,
whether
themselves
in
Person
,
or
by
their
Proxies
and
Substitutes
,
the
most
Politick
and
Prudent
,
the
more
Acute
and
Ingenious
;
as
Theodosius
,
or
any
other
,
they
acted
there
,
and
in
these
Church
Debates
,
only
upon
the
forementioned
ends
and
purposes
;
to
secure
the
common
Reputation
both
of
Men
and
Governors
,
and
to
see
that
former
Sanctions
be
not
violated
to
judge
as
to
Matter
of
Fact
,
and
what
was
Law
and
Canon
before
,
and
that
nothing
destructive
be
admitted
and
imbodied
into
the
Empire
,
and
which
many
times
was
deputed
to
the
Bishops
themselves
;
as
we
have
instance
in
the
Comments
of
Jacob
Gothofred
,
in
extravagans
de
judicio
Episcopali
ad
finem
Cod.
Theodos
.
l.
1.
(
and
to
be
sure
the
Empire
never
determined
,
but
by
the
Clergy
in
any
thing
else
)
and
the
Enquiry
was
only
this
,
an
Ordinavit
Antiquitas
?
that
nothing
thwarring
was
introduced
,
and
imposed
.
Nor
can
Theodosius
himself
be
supposed
to
have
done
any
more
,
from
the
Relation
made
of
him
by
Socrates
,
Hist.
Eccles.
l.
5.
c.
10.
or
by
Sozomen
,
l.
7.
c.
17.
where
he
is
engaged
in
Points
of
Faith
,
and
which
is
so
much
insisted
on
by
those
that
resolve
all
Power
into
the
Prince
,
in
the
determining
and
composing
all
differences
arising
in
Points
of
Religion
,
Vid.
Grotium
:
bona
fides
Lubber●i
,
48.
&
alibi
.
Theodosius
was
an
acute
Man
,
and
pursued
his
own
Satisfaction
,
in
those
Points
or
Articles
,
he
made
Law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
all
he
did
upon
his
search
was
this
,
he
concurr'd
in
the
same
Opinion
with
the
Bishops
,
receiv'd
their
Reasons
offer'd
,
and
allow'd
of
the
Grounds
they
proceeded
on
,
and
imbodied
in
the
Empire
the
Decrees
of
the
Council
call'd
by
him
at
Constantinople
,
upon
the
occasion
of
the
Arians
;
and
other
Business
in
the
Eighth
Chapter
of
that
Book
of
Socrates
.
And
so
again
in
Sozomen
,
he
gives
out
his
Rescripts
,
for
equal
Honor
to
be
given
to
the
Persons
in
the
Trinity
;
and
declares
those
Hereticks
which
do
it
not
,
and
enjoyns
Theophilus
to
follow
the
Nicene
Faith
,
for
which
the
antecedent
Church
Canon
is
the
rule
,
lib.
7.
cap.
4
,
5.
9.
THE
Laws
of
the
Empire
against
Hereticks
§
.
XX
are
many
,
and
for
the
Rule
of
Faith
,
and
its
Unity
,
and
against
their
meetings
in
the
exercise
of
their
Fancies
,
they
are
turned
out
of
the
Publick
Churches
,
and
expell'd
the
Cities
,
and
whatever
favour
hath
been
obtained
for
a
Penal-mitigation
by
bribed
Courtiers
misrepresenting
(
for
such
it
seems
there
always
was
,
and
will
be
)
the
Grant
is
to
be
actually
void
,
the
Houses
they
meet
in
are
Confiscated
,
they
that
have
frequented
them
are
Punished
an
Hundred
Pounds
,
and
such
as
continue
at
them
,
Fifty
;
no
Man
is
to
read
their
Books
,
they
are
all
to
be
burned
;
none
is
to
Petition
in
their
behalf
,
their
last
Testaments
are
voided
,
they
are
not
permitted
to
Buy
or
Sell
,
or
Trade
as
do
other
Men
;
all
their
Gifts
,
Endowments
,
and
Revenues
,
settled
on
their
Sects
,
are
transferr'd
to
the
Churches
use
.
Such
of
them
as
set
up
Schools
and
Teach
,
are
to
be
animadverted
upon
Vltimo
Supplicio
,
to
be
sure
by
a
Punishment
,
greater
than
others
;
and
they
that
learn
of
them
are
to
Pay
Ten
Pounds
.
No
Lay-man
that
is
an
Heretick
,
is
to
have
or
exercise
any
Government
,
lest
they
be
vexatious
to
the
Bishops
and
Christians
,
all
the
Moderators
,
Governors
,
and
Under-Officers
in
Provinces
that
neglect
to
execute
these
Laws
,
or
permit
them
to
be
violated
,
are
to
have
a
Mulct
of
Ten
Pounds
laid
upon
them
.
No
Civil
or
Military
Power
is
to
assist
them
in
erecting
their
quasi
Ecclesias
,
falsly
called
Churches
,
Speluncas
fidei
suae
,
under
the
Punishment
of
Twenty
Pounds
of
Gold
.
He
that
entertains
a
Conventicle
in
his
House
,
if
(
vilis
)
of
the
Plebeians
,
he
is
to
be
beaten
with
Clubs
;
if
an
Ingenuous
Person
,
his
Punishment
is
Ten
Pounds
;
and
if
they
go
from
their
Conventicles
to
Mutinies
and
Sedition
,
't
is
present
Death
;
and
to
such
as
frequent
them
,
t
is
Proscription
of
Goods
,
with
many
more
Penalties
assigned
.
Some
greater
,
and
some
less
,
as
was
the
temper
of
the
Law-Maker
,
and
the
apprehended
Guilt
,
as
greater
or
less
the
Heresie
,
of
more
or
less
danger
in
Church
or
State
,
even
to
some
,
as
the
Manichees
,
their
Children
were
not
to
inherit
;
but
then
,
who
and
what
these
Hereticks
,
and
Heresies
were
;
what
made
a
Conventicle
,
or
Schismatical
Meeting
,
what
constituted
this
Rule
of
Faith
and
Unity
?
this
was
not
the
work
of
the
Empire
,
nor
did
it
pretend
to
be
Judge
and
Decide
.
She
believed
,
as
did
the
Church
determine
,
whose
Traditions
and
Confessions
received
Strength
and
Autority
thereby
,
the
Civil
Arm
and
Power
concurring
;
but
the
Catholique
Faith
is
the
Rule
;
and
Praedicationem
Sacerdotum
,
the
Instructions
of
the
Priests
the
Director
.
Nor
is
any
one
condemned
by
the
Law
,
but
such
as
are
Strangers
to
,
and
neglect
the
Church
,
who
are
first
condemned
by
her
;
and
't
is
what
Antiquity
has
ordained
,
appoints
and
constitutes
.
That
Faith
which
St.
Peter
the
Apostle
Preached
at
Rome
,
and
which
was
then
follow'd
there
by
Damasus
the
present
Bishop
,
and
Peter
Bishop
of
Alexandria
,
Nectarius
of
Constantinople
,
Pelagius
of
Laodicea
,
Diodonis
of
Tarsis
,
Amphilochius
of
Iconium
,
Optimus
of
Antioch
,
&c.
Men
led
by
the
Apostolical
,
Evangelical
Discipline
and
Doctrine
;
farther
taught
and
recommended
in
the
Four
first
Councils
,
Determinantibus
Sacerdotibus
,
the
Bishops
there
determining
,
and
the
Exposition
of
Synods
,
by
the
Imperial
Autority
and
Laws
called
together
.
Sacram
Communionem
in
Ecclesia
Catholica
,
non
percipientes
,
à
Deo
amabilibus
Episcopis
,
Haereticos
justè
vocamus
,
Justinian
.
Novel
.
109.
Praefat.
The
Heresie
in
its
own
Nature
consists
here
,
when
they
unite
and
hold
Communion
out
of
the
Catholick
Church
,
not
receiving
of
it
from
God's
beloved
Bishops
,
and
so
Schism
is
defined
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Can.
31.
Apost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Can.
6.
Concil.
Gen.
Constantinop
.
when
they
despise
,
and
make
Assemblies
contrary
to
their
Bishops
.
So
also
,
Can.
31.
Concil.
6.
in
Trullo
,
Can.
10.
Concil.
Carthag
.
and
more
expresly
yet
,
Can.
10.
Concil.
Antioch
,
and
which
we
have
occasionally
made
use
of
before
;
if
any
Presbyter
or
Deacon
separate
from
the
Church
,
contemning
his
own
Bishop
,
and
makes
a
Private
Congregation
or
Altar
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
that
10th
Canon
,
Concil.
Carthag
.
all
which
,
concerning
Schism
and
Heresie
and
Conventicles
,
with
a
great
deal
more
may
be
seen
at
large
,
and
in
every
particular
,
by
whoso
is
conversant
in
the
Canons
and
Church
Proceedings
,
and
Determinations
;
or
,
which
may
be
of
more
Autority
with
him
,
at
least
not
so
lyable
to
Scorn
,
and
contempt
,
to
whoso
pleases
to
read
Cod.
Justinian
,
Tit.
1
,
2
,
3
,
4
,
5
,
&c.
Theodos.
16
Tit.
1.
l.
28.
and
in
the
several
Titles
and
Laws
,
with
the
various
Novels
and
Constitutions
treating
expresly
on
these
Subjects
.
§
.
XXI
THERE
are
as
many
Laws
and
Directions
Imperial
concerning
Ordinations
;
the
Person
to
be
Separate
and
Consecrated
to
the
Ministry
of
what
Order
soever
;
whether
Bishops
,
Presbyters
or
Deacons
,
perhaps
many
more
,
as
indeed
they
are
very
numerous
,
giving
Rules
for
Elections
;
for
the
better
discharge
of
their
Duties
,
providing
against
Symony
,
for
the
daily
Sacrifices
,
and
Ministerial
Offices
,
in
the
Liturgy
,
and
Service
for
the
People
;
give
Rules
to
the
Bishops
what
Presbyters
are
to
be
Ordained
,
inquires
into
,
and
gives
Cautions
and
Charge
for
their
Manners
,
for
their
Abilities
,
that
they
forsake
not
their
Priestly
Office
,
claiming
the
right
of
Investitures
.
That
no
Church
be
built
,
but
the
Bishop
be
first
consulted
;
for
the
maintenance
of
such
required
there
to
officiate
.
That
no
Church
be
consecrated
without
the
Bishop
,
no
Ideot
,
or
taken
out
of
the
number
of
those
Qui
vocantur
Laici
,
who
are
called
Lay-men
,
presently
upon
the
entrance
into
Holy
Orders
,
ascend
to
an
Episcopacy
,
he
gives
to
the
Clergy
Possession
of
their
Churches
,
and
they
are
all
in
Deputation
,
in
their
Ecclesiastical
Courts
from
the
Emperor
,
and
in
Religious
Matters
,
he
gives
leave
for
the
Collects
or
Meeting
together
,
confers
many
Priviledges
on
their
Persons
,
in
order
to
the
better
performing
of
such
their
Offices
,
that
no
trouble
or
obstruction
be
in
Litanies
,
and
Laws
are
given
for
the
manner
of
their
Celebration
,
takes
care
that
they
meet
oft
in
Councils
and
Synods
,
enjoyns
them
residence
on
their
Cures
.
He
limits
the
number
of
such
as
are
to
be
Ordained
,
suitable
to
the
Revenues
of
the
Church
,
that
there
be
not
an
Impoverishment
and
Contempt
thereby
,
that
none
be
Ordain'd
,
but
to
a
Title
,
and
in
relation
to
particular
Cures
,
or
as
the
present
Exigence
may
require
.
He
exempts
certain
Persons
,
forbidding
the
Bishops
to
give
them
Holy
Orders
,
as
such
as
fly
to
the
Church
for
Ease
and
Idleness
,
to
shake
off
their
Secular
Offices
and
Duty
,
and
be
acquit
of
their
Burdens
,
that
they
may
enjoy
the
outward
Priviledges
and
Immunities
,
the
Clergy
by
the
Bounty
and
good
Grace
of
the
Empire
had
granted
unto
them
.
Such
as
are
actually
in
Publick
Offices
,
to
which
thereby
they
become
disabled
,
and
the
State
is
endamaged
.
As
Captains
,
Centurions
,
&c.
whom
he
remands
to
their
first
station
,
and
hence
some
Laws
we
find
,
that
the
tenues
fortunâ
,
the
Poorer
in
the
Church
are
only
to
be
Ordained
,
though
perhaps
with
less
Prudence
;
and
the
reason
was
this
,
because
the
Church
enjoy'd
great
Priviledges
and
Immunities
,
and
the
Rich
too
frequently
ran
to
it
,
to
shelter
and
advantage
themselves
in
this
World
,
a
thing
too
common
in
our
days
,
and
the
like
Laws
might
not
be
amiss
amongst
us
in
some
cases
,
when
particular
Men
leave
their
Secular
and
Military
Station
,
for
the
Profit
and
Grandure
of
the
highest
Church-men
;
he
forbids
that
any
Holy
Offices
or
Ministerial
Functions
be
usurped
,
sine
Sacerdote
,
without
a
Priest
,
appoints
that
every
one
first
receive
Holy
Orders
,
e're
he
attempts
the
Execution
of
the
Publick
Ministry
,
with
more
of
the
like
Nature
,
and
which
are
to
be
seen
.
Cod.
Justinian
,
lib.
1.
Tit.
2.5.14
.
Tit.
3.9.10.11.30.31.34.36.46.52
.
Cod.
Theodos
.
9.
Tit.
40.15.16.45.3
.
Cod.
12.104.115.121
.
Cod.
16.
Tit.
1.3
.
Tit.
2.1.2.3.6.18.25.32
.
Tit.
11.1
.
Novel.
3.
cap.
1.2
.
and
Novel.
6.1.4.7
.
Novel.
16.40.46.68
.
cap.
1.2.3
.
Novel
.
78.
Novel.
123.
Novel.
131.
cap.
8.9
.
Novel.
137.
but
then
,
all
this
amounts
to
only
what
is
said
to
be
the
Office
of
an
Emperor
,
Commonefacere
,
Cod.
Justinian
.
l.
1.
Tit.
3.
to
take
care
,
warn
,
and
see
that
all
these
things
be
done
as
they
ought
to
be
;
the
Rule
is
antecedent
,
and
depends
on
another
Authority
,
I
mean
where
't
is
purely
Religious
,
and
Policy
alone
ingages
not
.
The
general
Rule
laid
down
and
to
be
observed
is
this
,
Ne
fiant
Ordinationes
,
contra
interdictiones
legum
&
Sacrorum
Canonum
,
Novel
.
12.
cap.
12.
that
all
Ordinations
be
made
according
to
Law
and
the
Holy
Canons
,
to
the
observation
of
that
Rule
,
Quam
justi
&
laudandi
&
adorandi
inspectores
&
Ministri
Dei
verbi
tradiderunt
,
Apostoli
&
Sancti
Patres
custodierunt
,
&
explanaverunt
,
Novel
.
6.
Praefat.
which
the
Ministers
of
the
Word
of
God
,
the
Apostles
and
Holy
Fathers
have
kept
and
explained
.
The
Emperor
in
his
own
Person
,
never
Pleads
for
,
or
attempts
the
Sacred
Action
or
Office
of
Ordination
it self
,
never
yet
laid
any
title
to
it
;
and
the
Bishop
upon
his
Ordination
receives
Secular
Priviledges
from
the
Emperor
,
to
be
emancipated
and
made
free
from
that
Service
,
which
otherwise
the
Laws
require
of
him
,
by
his
becoming
a
Spiritual
Father
;
But
the
Ordination
it self
,
the
Right
of
a
Bishop
,
is
no
where
said
to
be
,
or
so
claim'd
from
the
Emperor
,
Novel.
8.
cap.
3.
and
although
it
has
been
disputed
,
only
within
this
Hundred
years
,
at
least
it
never
reached
any
farther
than
the
Whimsical
Brains
of
some
one
or
two
,
now
and
then
,
(
and
what
Point
of
Faith
escaped
such
?
)
whether
the
Power
of
Ordaining
,
has
been
in
the
Presbyter
,
or
in
the
Bishop
only
,
as
a
distinct
Order
and
Superior
to
him
,
and
how
the
Votes
and
Concurrences
of
the
People
,
and
in
what
degree
of
Necessity
,
they
are
required
unto
it
,
yet
none
ever
asserted
it
to
belong
to
any
that
was
neither
Presbyter
nor
Bishop
;
yet
Antiquity
is
altogether
silent
as
to
the
Prince
in
this
case
,
the
Church
always
removed
,
nor
did
the
Empire
ever
claim
it
;
this
is
still
represented
as
the
proper
Work
and
Office
of
the
Bishop
;
whatever
the
Empire
did
in
the
case
,
was
by
commanding
the
Bishop
to
Consecrate
,
when
such
an
one
is
designed
for
the
Function
by
himself
,
or
assenting
to
the
Election
made
by
others
;
but
if
any
more
,
and
not
of
the
like
Nature
,
the
Church
of
God
and
all
understanding
Christians
did
still
look
upon
it
,
as
not
to
be
indured
in
any
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
act
as
a
Priest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
never
entitled
to
,
or
partaking
of
the
Priestly
Power
,
and
it
was
never
first
conferr'd
on
him
by
any
,
it
has
been
adjudged
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
worthy
of
many
Deaths
;
as
in
the
case
of
Ischyras
in
particular
,
Socrates
Hist.
Eccles.
lib.
1.
cap.
27.
§
.
XXII
AND
if
we
look
into
the
Church
censures
,
the
Animadversions
and
Punishments
,
laid
upon
such
as
are
unworthy
their
Christianity
,
that
high
Calling
wherewith
they
are
called
in
Christ
Jesus
:
The
case
will
appear
the
same
as
in
Ordination
in
general
;
great
and
solicitous
was
still
the
care
of
the
Empire
,
for
the
solemn
,
just
and
due
execution
of
these
Powers
;
a
great
many
Laws
and
Constitutions
were
made
in
order
to
it
,
several
Cautions
and
Directions
given
,
that
none
be
interdicted
without
a
just
Cause
,
Cod.
Justinian
,
lib.
1.
Tit.
3.30
.
That
Excommunication
be
not
for
light
Causes
,
39.
1.
That
no
Man
be
excluded
the
Sacred
Communion
,
before
Cause
be
shew'd
,
and
for
which
the
Laws
and
Canons
have
commanded
it
;
and
if
any
Excommunicates
upon
other
accounts
,
the
Person
Excommunicated
is
to
be
absolved
,
and
receiv'd
again
into
Communion
,
Novel.
123.
cap.
11.
and
this
with
the
greatest
reason
in
the
World
,
for
the
Prince
is
Custos
Canonum
,
he
is
the
Keeper
of
the
Canons
,
and
is
to
see
that
their
Rules
be
duly
executed
,
Omni
innovatione
cessante
vetustatem
&
Canones
Pristinos
Ecclesiasticos
,
qui
usque
nunc
tenuere
,
servari
Praecipimus
,
Cod.
Justinian
,
l.
1.
Tit.
26.
and
't
is
as
his
Province
and
Work
;
so
the
great
Mercy
and
Justice
of
the
Empire
,
thus
to
conserve
Mens
Liberties
,
not
to
have
them
expos'd
to
the
Temporal
Punishments
,
which
always
follow'd
,
and
severely
too
,
upon
Excommunication
.
Nor
is
it
sit
,
that
an
Action
of
so
great
a
weight
and
consequence
,
every
ways
of
so
great
a
concern
both
as
to
Body
and
Soul
,
be
altogether
Arbitrary
,
at
the
Pleasure
,
many
times
Pique
of
one
Man
,
the
Prince
at
this
rate
has
not
the
Command
of
his
own
Subjects
,
and
his
own
Laws
may
be
executed
against
the
interest
of
his
Government
;
Excommunications
are
only
then
supposed
to
have
effect
,
Clave
non
Errante
,
when
duly
executed
according
to
Church
Rules
,
of
which
the
Prince
is
,
or
ought
to
be
,
the
Conserver
;
no
one
is
supposed
to
grant
Priviledges
against
himself
,
and
as
he
enstates
certain
Persons
,
with
special
Immunities
,
so
is
he
to
enquire
and
to
be
concern'd
,
as
upon
the
admittance
into
(
as
in
the
case
of
Ordinations
just
now
considered
)
so
upon
an
exclusion
from
them
,
otherwise
his
neither
Favours
,
nor
Punishments
are
his
own
,
and
his
Power
and
Government
may
be
weak'ned
by
it
,
Ne
Immunitatis
Ecclesiasticae
obtentu
,
munia
Publica
,
vel
nervi
Reipublicae
conciderent
,
ad
clericatum
confugientibus
iis
,
à
quibus
munia
Publica
,
per
Provincias
sustinebantur
,
12.
Cod.
Theodos
.
Tit.
1.69.104.115
,
&c.
which
way
soever
his
Subjects
may
be
disabled
for
the
Service
of
the
Empire
,
whether
when
Priviledges
are
too
lavishly
and
inconsiderately
conferr'd
,
or
Exemptions
made
,
the
reason
is
one
,
and
so
is
the
effect
,
in
either
,
and
the
Prudence
and
Power
of
the
Empire
is
to
be
imply'd
alike
,
for
Prevention
of
each
,
and
securing
the
Subject
for
his
own
,
and
the
Subjects
best
advantage
;
and
consequently
,
both
the
Censures
and
Orders
of
the
Church
,
when
inflicted
and
conferr'd
,
are
to
be
under
his
Inspection
.
If
the
Empire
come
in
with
his
Power
to
assist
and
strengthen
the
Church
,
and
Religion
gains
its
outward
aid
and
Protection
,
it
must
be
in
dependance
on
such
the
Power
Secular
,
whose
Temporal
Security
,
is
to
be
consulted
and
included
in
the
Execution
.
The
Plot
and
Contrivance
both
of
our
common
Christianity
,
and
our
common
Reason
,
at
once
,
do
require
it
,
and
the
same
I
have
said
above
,
as
to
the
Power
of
the
Empire
,
in
all
Christian
Councils
,
call'd
and
protected
by
him
.
But
the
Emperor
all
this
while
is
not
found
to
Excommunicate
,
or
Absolve
,
in
his
own
Person
,
by
his
own
individual
formal
Act
;
that
is
a
Power
that
depends
upon
another
Head
,
is
derived
by
a
differing
Stream
,
and
to
a
diverse
Subject
;
it
is
not
in
the
force
of
the
Secular
Arm
,
nor
does
the
Prince
lay
a
Claim
or
Pretence
unto
it
,
Divina
primum
Vindicta
,
the
Divine
Vengeance
,
i.
e.
Excommunication
,
passed
first
upon
the
Hereticks
,
inflicted
by
the
Church
,
and
then
motus
animi
nostri
,
the
Punishments
from
the
Empire
,
those
Penalties
reckoned
up
before
,
and
in
part
following
,
Cod.
Justinian
,
l.
1.
Tit.
1.
And
the
same
Emperor
,
some
Bishops
falling
under
his
Displeasure
,
and
adjudged
worthy
his
Animadversion
,
for
leaving
their
Cures
and
coming
up
to
Constantinople
,
under
Pretence
of
Business
about
Religion
,
without
leave
,
and
to
the
expence
of
the
Church
;
He
says
,
he
will
not
lay
Pecuniary
Mulcts
upon
them
,
(
and
which
was
all
he
could
do
,
except
Banishments
on
their
Persons
,
)
but
thinks
Abstentions
to
be
more
proper
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
this
is
to
be
done
,
either
by
the
Patriarch
of
Constantinople
himself
,
if
he
be
a
Metropolitan
that
offended
;
or
if
a
Bishop
only
of
a
City
,
by
such
his
Metropolitan
,
that
he
is
under
;
and
which
is
no
otherwise
the
work
of
the
Empire
,
then
that
he
urges
a
due
execution
,
Ibid.
Cod.
Justin
.
l.
1.
Tit.
3.43
.
So
again
the
deposition
of
a
Bishop
,
which
is
the
same
as
Excommunication
to
a
Lay-man
,
is
it
made
,
residentibus
Sacerdotibus
,
by
the
Priesthood
it self
,
a
Synod
of
Bishops
,
the
Emperor
only
adds
his
Temporal
Penalties
;
as
,
if
he
accept
not
such
his
Deposition
,
but
is
Seditious
,
and
disturbs
the
Publick
Peace
,
he
be
banish'd
an
Hundred
Miles
from
that
City
where
he
had
officiated
,
and
which
he
had
infested
;
't
is
the
particular
Punishment
of
the
State
,
16.
Cod.
Theodos
.
Lex
.
35.
Tit.
2.
the
very
same
we
have
again
,
Novel
.
42.
Sententia
Sacerdotum
,
't
is
the
Judgment
and
Sentence
of
the
Priest
makes
the
Deposition
,
the
Empires
Secular
Arm
seconds
it
,
proceeds
to
a
Banishment
of
his
Person
,
and
that
his
Books
be
burnt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
and
original
Right
,
being
in
the
Clergy
,
Praefat.
Ibid.
&
Cap.
1.
and
more
expresly
there
,
Cap.
3.
't
is
the
Appointment
of
the
Emperor
,
that
one
Zoaras
,
amongst
others
,
be
anathematized
;
but
it
follows
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Priests
Determination
must
pass
upon
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
Churches
own
inward
Autority
,
and
derived
from
none
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
only
the
Empire
makes
it
of
more
Force
and
Autority
;
that
is
,
by
a
Penal
Mulct
annexing
Banishment
unto
it
,
as
it
there
follows
,
and
so
't
is
promised
for
the
future
,
whatever
are
the
Church
censures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Laws
Imperial
shall
corroborate
and
strengthen
them
,
ibid.
and
so
all
along
,
the
Church
censuring
,
the
Empire
punishing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epilog
.
ibid.
Novel
.
42.
and
't
is
a
Law
of
Theodosius
the
younger
,
that
the
Clergy-man
that
is
unfaithful
in
his
Duty
,
and
retain'd
Servants
at
the
Altar
,
and
gave
them
refuge
to
the
disadvantage
of
their
Masters
,
be
deposed
by
the
Bishop
,
or
his
Animadversion
be
made
,
sub
Episcopalis
jurisdictionis
Arbitrio
,
according
to
his
Discretion
,
and
when
degraded
into
the
Order
of
a
Lay-man
,
Motum
judiciarii
rigori●
accipiat
,
he
be
given
up
to
the
Civil
Magistrate
,
for
farther
Punishment
,
Cod.
9.
Theodos
.
Tit.
45.
l.
5.
and
of
which
more
is
to
be
seen
in
the
Comments
of
Gothofred
there
.
And
indeed
all
the
Cautions
,
Rules
and
Directions
,
given
to
the
Bishops
in
these
instances
,
imply
only
that
they
might
erre
in
the
execution
;
the
Power
is
all
along
supposed
in
the
Church
,
nor
is
it
by
the
Prince
attempted
;
as
he
does
not
Excommunicate
,
though
seeing
just
reason
for
it
,
so
neither
does
he
absolve
upon
the
unjustest
censures
denounced
;
wherein
one
Priest
has
been
defective
,
it
has
been
enjoyn'd
another
,
remitted
,
Majori
Sacerdoti
,
to
a
higher
Order
and
Jurisdiction
,
to
the
Metropolitan
,
or
Patriarch
,
as
was
the
Church
Custom
to
appeal
to
the
Superior
,
Novel.
123.11
.
So
that
we
can
readily
yield
to
all
that
jus
Caesareum
,
Mr.
Selden
speaks
of
,
De
Synedriis
,
l.
1.
cap.
8.
pag.
223.
that
Caesarian
Power
both
as
to
Excommunications
and
Absolutions
.
And
as
Mr.
Selden
explains
himself
too
,
and
allow
his
own
instances
,
in
the
Jews
,
Pag.
234
,
235.
Caligula
Caesar
laid
an
Inhibition
upon
them
,
and
Banished
their
Persons
out
of
Rome
,
and
denied
them
the
exercise
of
their
Religion
;
which
latter
is
the
same
in
effect
as
Excommunication
.
As
he
there
argues
,
this
Inhibition
was
continued
by
Claudius
Caesar
for
some
time
,
and
afterwards
quite
taken
off
by
him
,
and
their
Religion
was
allow'd
after
their
own
manner
again
.
The
meaning
of
which
can
be
only
this
,
that
the
Laws
of
the
Empire
gave
License
and
Indempnity
to
their
Persons
in
the
ancient
and
accustomed
exercise
of
it
,
and
which
they
accepted
and
were
thankful
for
.
But
does
it
hence
follow
that
they
acknowledged
,
and
return'd
their
Original
Right
,
either
for
their
Worship
in
general
,
or
Excommunication
in
particular
,
in
,
and
to
,
Caesar
;
and
that
they
ceased
to
have
any
because
denied
by
the
Empire
?
surely
not
;
they
only
were
more
streightned
in
its
exercise
,
when
under
his
interdict
.
Nor
had
they
less
right
,
or
stood
they
less
bound
to
its
Obligations
,
in
every
respect
,
when
this
liberty
was
not
conceded
,
under
their
Vassalage
;
and
though
the
Empire
own'd
them
not
,
even
at
this
very
time
,
i.
e.
during
their
Captivity
,
Mr.
Selden
says
,
they
assumed
this
Discipline
of
Excommunication
,
or
a
naked
Exclusion
from
outward
Communion
,
by
consent
among
themselves
,
the
better
to
keep
up
,
and
preserve
this
their
Religion
,
when
so
suppress'd
by
the
Civil
Power
,
Ibid.
suprà
,
Cap.
7.
pag.
141.
143.
&
alibi
;
as
they
would
not
this
day
,
in
England
,
or
in
what
other
Countries
they
are
dispersed
,
therefore
forego
such
their
Right
,
should
the
present
Government
distress
,
and
frown
upon
them
.
Nor
do
I
know
any
one
case
or
instance
,
coming
up
nearer
to
the
state
of
the
Power
and
Right
of
the
Prince
in
Ecclesiasticks
,
and
the
Right
of
the
Church
,
Absolute
too
and
Independent
,
than
this
of
the
Jews
under
the
Empire
;
their
Religion
is
from
another
Fountain
,
and
the
Empire
does
not
derive
it
unto
them
,
and
Gallio
the
Secular
Deputy
,
could
discharge
his
Duty
,
without
caring
for
any
of
these
things
,
when
the
Matters
were
purely
of
their
Laws
and
Customs
;
but
yet
their
Persons
,
and
the
Publick
exercise
of
it
,
are
subject
to
this
Government
,
and
Jurisdiction
,
to
limit
,
or
enlarge
,
indulge
,
or
recall
,
as
may
be
the
Reasons
and
Motives
;
and
,
is
his
Will
and
Pleasure
:
Thus
it
stood
with
the
Jewish
Church
,
in
the
days
of
our
Saviour
in
the
Flesh
,
and
of
his
Apostles
,
and
so
it
is
to
this
day
,
where
the
Association
,
or
imbodying
is
continued
;
nor
did
the
Empire
conceive
its
Power
any
ways
intrenched
upon
or
abated
thereby
,
did
he
cease
upon
the
account
of
their
Worship
,
to
continue
to
them
his
Protection
;
or
had
they
any
ingagement
to
withdraw
their
Obedience
,
only
those
uncircumcised
in
Hearts
and
Ears
,
which
always
resisted
the
Holy
Ghost
,
and
Crucified
the
Lord
of
Life
;
sometimes
attempted
Insurrections
and
Rebellions
against
him
.
BUT
however
it
was
with
the
Heathen
§
.
XXIII
Emperors
in
respect
of
the
Jews
,
Mr.
Selden
positively
says
it
,
that
the
Christian
Emperors
did
actually
exercise
the
censures
of
the
Church
,
judicially
Anathematize
and
Excommunicate
,
in
their
own
Persons
and
Rights
,
he
having
first
swollen
up
himself
with
an
Opinion
,
and
a
true
one
;
too
true
it
is
,
that
himself
is
the
great
Searcher
of
Records
and
Authors
,
and
Laws
,
of
the
Books
and
Practice
of
all
Ages
;
and
if
the
mighty
,
the
laborious
,
Selden
,
has
said
it
,
it
must
be
so
,
there
can
be
no
doubt
of
,
there
needs
no
other
search
after
it
;
otherwise
he
could
never
have
ventur'd
to
obtrude
it
on
the
world
,
as
out
of
the
Imperial
Code
,
that
Princes
have
so
Excommunicated
,
whose
Laws
,
Declarations
,
Practice
,
Positive
Assertions
,
and
Dogmatical
Resolutions
,
are
quite
another
ways
,
as
I
have
already
made
it
appear
in
these
foregoing
Pages
;
which
Collection
and
Citations
,
if
any
one
distrust
,
let
but
himself
peruse
the
particulars
,
with
much
more
that
might
be
added
out
of
the
Nomocanon
Church-story
,
and
Primitive
Fathers
,
concurring
with
,
and
giving
strength
,
to
such
the
Relations
;
and
the
Grounds
he
delivers
it
from
is
such
,
that
a
Man
may
swear
,
't
was
his
bloated
conceit
of
his
Name
at
the
Fount
,
like
gild
to
the
Pills
,
possessed
with
as
aery
a
Phancy
,
that
any
thing
would
down
of
his
wrapping
up
,
in
the
following
Pages
,
could
engage
him
to
it
.
I
confess
could
any
one
have
found
such
things
out
,
none
likelier
than
he
,
his
Zeal
and
Industry
being
singular
,
I
wish
his
Integrity
had
been
so
too
,
he
seldom
missing
of
any
thing
within
the
compass
of
his
designed
subject
,
that
may
be
any
ways
useful
to
his
present
Plot
and
Enquiry
,
had
he
as
little
fail'd
in
his
use
and
applying
of
them
.
The
places
he
produces
for
Evidence
in
his
Treatise
De
Synedriis
,
lib.
1.
cap.
10.
pag.
318.
is
out
of
the
Sixteenth
Code
Theodosian
,
Tit.
5.
Lex
.
6.
where
Gratianus
,
Valentinianus
and
Theodosius
,
thus
give
the
charge
to
Eutropius
(
not
Hesperius
as
he
)
That
all
Hereticks
,
especially
such
as
oppose
the
Nicene
Faith
,
Ab
omnium
summoti
Ecclesiarum
limine
,
penitus
arceantur
,
communione
Sanctorum
inhibentur
,
&c.
with
others
to
the
same
purpose
in
the
following
Laws
,
both
here
and
in
the
Justinian
Code
.
That
Justinian
oft
,
in
his
own
Name
,
thus
speaks
,
Anathematizamus
,
Anathematizentur
,
sub
Excommunicatione
fiet
,
&c.
and
which
are
to
be
found
,
Code
.
lib.
1.
That
such
be
not
suffer'd
to
come
into
the
Church
,
be
inhibited
the
Communion
of
Saints
,
we
do
anathematize
them
,
Let
him
be
Anathematized
,
let
him
be
under
Excommunication
,
&c.
by
which
,
all
that
can
be
meant
,
is
only
this
,
and
which
is
the
Province
of
every
good
Christian
Governor
,
to
see
that
the
Laws
of
the
Church
be
duly
put
in
Execution
;
that
the
royal
Will
and
Pleasure
is
,
it
should
be
so
;
the
Laws
and
Canons
of
the
Church
,
the
Rule
of
Faith
to
be
believed
and
adhered
to
,
requiring
it
,
and
to
which
his
Imperial
concurrence
is
annexed
,
which
he
confirms
and
strengthens
by
his
Autority
,
and
will
stand
by
in
the
Execution
;
as
't
is
explain'd
,
Novel.
42.
and
that
is
to
be
his
sense
,
if
the
Codes
may
interpret
themselves
,
which
is
much
more
proper
than
for
Selden
to
do
it
;
it
being
there
most
certain
that
the
judicial
Act
was
from
the
Church
,
and
Phrases
must
be
interpreted
according
to
the
present
Subject
,
and
designed
Matter
,
and
no
more
is
meant
,
then
,
that
Prerogative
which
we
see
to
have
been
given
always
to
all
Godly
Princes
in
Holy
Scripture
,
by
God
himself
,
that
they
should
rule
all
Estates
and
Degrees
committed
to
their
Charge
by
God
,
whether
they
be
Ecclesiastical
or
Temporal
,
and
restrain
with
the
Sword
the
stubborn
and
evil
doers
,
as
't
is
expressed
in
our
Seven
and
thirtieth
Article
;
and
he
himself
confesses
unawares
,
in
the
next
lines
,
having
a
Quotation
to
bring
in
,
and
cannot
either
omit
it
,
or
tell
where
else
to
do
it
,
That
they
only
simply
judged
them
cursed
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
the
Georgick
Laws
;
and
that
their
design
was
,
they
should
be
notabiles
,
and
marked
out
for
it
,
by
whose
act
and
judicial
Sentence
,
't
is
not
express'd
.
And
what
he
brings
out
of
the
Hundred
and
three
and
twentieth
Novel
.
cap.
11.
and
Photius
his
Nomocanon
.
9.9
.
to
prove
it
the
Act
of
the
Empire
,
is
quite
another
thing
,
and
none
but
he
arrived
to
that
strange
Presumption
;
as
to
believe
,
that
every
one
that
reads
his
Book
is
sworn
to
his
Name
and
Words
,
could
possibly
have
produced
them
.
The
Emperor
only
there
takes
care
that
Excommunication
be
according
to
the
Church
Canons
,
suitably
,
as
Ecclesiastici
hoc
Canones
fieri
jubent
,
(
in
the
Nomocanon
)
the
formal
Power
and
Act
is
always
supposed
to
be
in
,
and
to
be
done
by
the
Bishop
,
or
Priest
;
if
the
Bishop
or
Presbyter
Excommunicate
otherwise
than
as
the
Canons
enjoyn
,
the
Person
so
Excommunicated
is
to
be
absolved
by
another
Bishop
,
or
Presbyter
,
who
has
the
inspection
of
them
,
à
Majore
Sacerdote
in
the
Novel
;
and
that
Bishop
or
Presbyter
that
did
the
wrong
,
is
to
be
censured
by
the
Bishop
,
under
whose
Inspection
,
or
in
whose
district
he
is
,
and
lye
under
the
Mulct
at
his
Pleasure
;
nor
is
there
one
word
sounds
that
way
,
that
the
Emperor
did
Excommunicate
.
Nor
can
the
Emperor
with
any
more
shew
of
reason
,
be
said
to
pass
the
formal
Sentence
of
Excommunication
,
by
taking
care
,
and
making
Provision
that
it
be
done
according
to
the
Laws
and
Canons
of
the
Church
,
than
he
can
be
said
to
make
Articles
of
Faith
,
and
determine
in
the
high
Points
of
the
Trinity
,
for
which
he
appoints
that
the
first
Council
at
Nicea
shall
be
the
Rule
,
and
often
enacts
and
resolves
it
shall
be
so
explain'd
and
believed
,
and
professed
accordingly
,
as
in
that
Council
.
He
may
as
well
be
said
to
make
Creeds
,
which
he
enjoyns
to
be
done
,
but
by
the
Patriarchs
and
Bishops
,
and
the
particular
Faith
,
to
be
professed
by
them
,
or
to
Baptize
,
for
which
Directions
are
given
,
especially
about
Re-baptization
,
and
he
judges
him
unfit
for
the
Priesthood
,
that
does
it
,
Cod.
Justinian
.
l.
1.
Tit.
6.
Ne
Baptismus
iteretur
,
he
may
no
otherwise
be
said
to
Excommunicate
,
than
to
obstruct
Conversion
,
or
hinder
Repentance
;
and
yet
't
is
the
Imperial
Edict
against
,
and
Punishment
upon
Apostates
,
Nè
unquam
in
Pristinum
statum
revertentur
,
nè
flagitium
morum
obliterabitur
Poenitentiâ
,
Cod.
16.
Theodos
.
Tit.
6.
l.
1.
that
they
are
never
to
return
to
their
ancient
state
,
that
the
vileness
of
their
Manners
be
never
blotted
out
by
Repentance
,
intimating
only
the
greatness
of
the
Sin
,
and
the
height
of
his
indignation
against
them
;
or
that
he
did
publickly
officiate
in
his
own
Person
in
the
daily
Sacrifices
,
because
he
takes
care
for
a
just
Performance
of
the
publick
Liturgies
and
Services
,
and
when
he
declares
against
Oaths
and
Blasphemies
,
that
the
guilt
is
not
antecedent
,
and
from
another
Sanction
,
Novel.
78.
and
to
put
an
end
to
these
like
instances
,
that
he
Ordains
in
Person
,
and
makes
Priests
,
by
whom
so
many
Laws
and
Rules
,
and
Limitations
,
and
Qualifications
are
set
and
appointed
,
as
is
above
to
be
seen
.
But
as
for
this
last
instance
,
Mr.
Selden
has
found
out
so
handsom
an
expedient
for
the
Original
of
Holy
Orders
otherways
,
and
thereby
renders
them
so
accidentally
trifling
,
inconsiderable
a
thing
,
that
he
answers
his
aim
,
evacuates
and
baffles
so
effectually
,
all
Church-Power
;
and
indeed
,
upon
his
Hypothesis
,
so
inconsiderable
a
thing
it
is
,
that
a
Church-man
would
not
desire
it
upon
such
terms
;
much
less
is
it
a
Prerogative
fit
for
a
King
;
a
Jewel
for
the
embellishing
the
Crown
Imperial
,
so
that
he
needs
not
contend
to
have
this
in
the
Magistrate
as
he
doth
the
Church
Censures
;
He
tells
us
,
De
Synedriis
,
lib.
1.
cap.
14.
pag.
569
,
570
,
571.
and
lib.
2.
cap.
7.
pag.
313
,
314
,
&c.
That
Holy
Orders
has
no
more
in
it
,
than
an
imitation
of
that
particular
School
,
wherein
St.
Paul
was
educated
under
Gamaliel
;
where
it
was
usual
for
one
that
had
arrived
to
a
degree
of
Eminence
above
others
,
as
that
of
a
Doctor
;
to
appoint
and
send
out
others
under
,
and
after
,
him
.
And
so
St.
Paul
did
in
the
managery
of
his
Apostleship
.
But
did
our
Saviour
also
take
this
great
Example
of
Gamaliel's
School
in
his
Eye
,
when
he
sent
forth
his
Twelve
and
Seventy
?
or
was
it
from
his
particular
Education
in
some
such
place
,
he
took
his
Autority
and
Platform
?
or
did
the
Holy
Ghost
do
the
l●ke
,
when
placing
Overseers
in
that
Church
,
which
Christ
had
Purchased
with
his
own
Blood
?
was
not
,
as
the
Purchase
,
that
of
his
own
Blood
,
so
the
Power
by
which
he
gathered
and
established
it
,
that
All
Power
in
Heaven
and
Earth
,
first
given
unto
him
,
peculiar
and
extraordinary
?
or
did
St.
Paul
himself
say
,
it
was
from
Gamaliel's
School
,
or
from
the
Will
of
any
Man
,
or
from
the
Will
of
God
,
he
received
his
Apostleship
himself
?
and
thereby
had
a
Power
to
depute
others
,
as
Timothy
and
Titus
.
And
surely
unless
his
bare
fiction
of
Story
,
and
Eutopian
Plot
,
must
go
for
Truth
,
and
without
any
search
and
enquiry
,
there
can
be
nought
in
it
to
engage
any
assent
,
or
adherency
unto
it
;
it
is
so
precarious
a
begg'd
thing
,
that
only
those
that
deserve
to
be
begg'd
themselves
can
believe
it
;
and
Mr.
Selden
doubtless
pleased
himself
mightily
,
to
think
how
many
fools
it
would
meet
with
,
and
he
was
sure
of
others
of
as
ill
a
mind
and
design
with
himself
,
to
tread
under
foot
the
Ministry
when
it
was
down
,
that
it
rise
no
more
,
especially
at
that
time
,
when
he
wrote
,
at
least
,
laid
the
contrivance
of
,
those
his
Tracts
De
Synedriis
,
when
the
Sword
of
the
Libertine
alone
bore
rule
,
and
he
took
the
advantage
of
it
.
Nor
has
any
one
reason
to
believe
that
he
bore
better
Will
to
the
King
than
to
the
Church
,
for
he
was
a
Member
of
that
Rebellious
Parliament
of
Forty
Two
,
and
continued
actually
amidst
them
,
and
bore
a
special
sway
in
their
Traiterous
Actings
;
and
however
his
Pretence
was
,
That
all
Church-Power
as
from
Christ
was
an
Imposture
;
and
invading
the
Prerogative
of
the
Crown
,
it
was
in
reality
only
to
serve
his
Parliamentary
Designs
,
to
take
away
the
chief
Support
of
the
Crown
,
that
Church
which
mostly
upheld
it
;
and
't
was
a
sadder
Sight
yet
,
to
see
it
,
not
only
the
usual
fate
of
common
Subjects
,
but
the
Case
of
the
greatest
Prince
then
in
Europe
,
to
be
first
stript
of
his
Crown
and
Kingly
Power
,
to
be
made
and
publish'd
a
Bankrupt
in
the
State
,
lost
as
to
his
worldly
Imployments
,
and
then
made
a
Priest
,
to
have
only
the
Power
and
Benefit
of
his
Clergy
,
remaining
in
,
and
confirm'd
unto
,
him
.
§
.
XXIV
THE
sum
of
all
is
this
,
The
Empire
it self
never
made
any
thing
Law
,
that
related
to
the
Church
,
but
what
was
first
made
Canon
,
by
the
Church
it self
,
and
those
Powers
always
took
their
Direction
from
Church-men
,
either
in
full
Council
,
or
from
the
Practice
of
particular
Churches
,
or
eminent
Bishops
of
the
Christian
World
,
and
superadded
their
own
Sanctions
,
put
under
it
their
Secular
Arm
,
adjoyn'd
their
Autority
,
to
support
,
and
stablish
them
;
all
those
Directions
to
the
several
Patriarchs
,
Exarchs
,
Primates
and
Metropolitans
,
were
only
to
see
their
own
Results
at
Councils
practiced
,
all
the
Edicts
,
Laws
,
Novels
and
Constitutions
,
were
first
Church-Law
,
and
then
the
Law
of
the
Empire
,
receiv'd
into
the
World
and
imbodied
with
it
;
and
all
the
Injunctions
,
Rules
,
Directions
and
Limitations
,
we
there
meet
withal
,
were
Rule
before
,
only
the
outward
Penal
Coercive
part
(
which
Power
the
Church
never
had
,
never
pretended
to
)
was
conjoyned
with
them
,
for
the
surer
more
due
Execution
,
even
where
the
Empire
was
inclined
to
Heresie
,
as
sometimes
it
was
;
their
own
Bishops
and
Councils
were
first
call'd
and
consulted
,
their
Advice
and
Directions
followed
.
What
was
purely
Secular
,
the
Emperor
's
own
,
and
of
himself
,
was
his
Grace
and
Royal
Favour
,
in
condescending
and
yielding
to
the
Church's
Determinations
,
and
the
many
Immunities
he
invested
their
Persons
withal
,
were
all
his
own
choice
,
as
it
was
to
be
a
Christian
,
no
Power
besides
could
,
none
attempted
to
,
force
it
upon
him
;
none
ever
made
Canons
,
but
Church-men
;
that
is
,
Rules
purely
relating
to
the
Church
of
God
,
only
the
Prince
has
the
outward
Coercive
Power
,
by
force
,
and
bodily
present
Penalties
to
constrain
and
compel
their
Execution
.
Or
where
Princes
assumed
of
their
own
devices
,
as
particular
Extravagant
Actions
still
have
been
,
and
will
be
again
;
nor
do
they
amount
to
the
breaking
a
general
Rule
,
the
Church
still
so
far
opposed
,
as
to
remonstrate
upon
the
encroachment
,
to
assert
their
Supreme
Power
as
from
Christ
,
although
they
suffer
for
it
,
and
after
Emperors
have
altogether
voided
them
.
This
I
have
already
made
good
in
part
,
and
it
will
farther
appear
from
the
several
Emperors
Concessions
,
Acknowledgments
,
and
Declarations
to
the
World
;
that
none
but
bare
,
open
,
foreheads
to
any
thing
,
dare
gainsay
it
.
HONORIVS
and
Theodosius
the
Emperors
§
.
XXV
make
Laws
and
imbody
in
the
Empire
,
what
Canons
they
found
made
,
and
if
any
farther
Doubts
arise
,
they
are
to
be
reserved
Sancto
judicio
,
for
the
Holy
Judgment
of
the
most
Reverend
Patriarch
of
Constantinople
,
as
Supreme
in
Religion
,
and
to
the
Convention
of
the
Clergy
,
Cod.
Justinian
,
l.
1.
Tit.
2.
Lex
.
6.
and
which
he
transcribed
out
of
the
Theodosian
Cod.
16.
Tit.
l.
45.
and
,
by
receiving
into
his
own
,
confirmed
.
Valentinianus
and
Marcian
make
void
all
Pragmatick
Sanctions
,
which
by
Favour
or
Ambition
were
gained
against
the
Ecclesiastical
Canons
,
1.
lib.
Tit.
12.
l.
1.
Zeno
calls
it
the
state
of
Tyranny
,
where
there
is
Innovations
against
the
Church
,
and
its
setled
Constitutions
,
he
calls
the
times
wicked
,
and
those
Laws
and
Constitutions
impious
,
and
confirms
all
the
Priviledges
his
Royal
Predecessors
had
granted
to
Holy
Church
,
Lex
.
16.
ibid.
'T
is
Decreed
that
all
the
Canons
or
Holy
Ecclesiastical
Rules
made
by
the
Four
first
General
Councils
,
obtain
the
force
of
a
Law
,
Novel.
131.
cap.
1.
Nor
can
we
think
that
the
Christian
Empire
could
do
less
,
when
these
very
Canons
are
esteemed
by
them
as
the
Holy
Scriptures
,
ibid.
Novel
.
131.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
himself
directing
the
Speakers
of
them
.
As
Leo
the
Emperor
of
the
Canons
in
General
.
Constitut.
2.
ad
finem
Novel
.
and
which
Expressions
,
though
they
might
be
over
extravagant
;
yet
it
shews
to
the
World
,
how
the
Emperors
thought
of
the
Autority
and
Canons
of
the
Church
,
what
a
Precedency
they
gave
unto
them
.
Justinian
openly
speaks
it
,
and
calls
them
Sacras
&
Divinas
Regulas
,
Holy
and
Divine
Laws
,
Quas
etiam
nostrae
sequi
non
dedignantur
leges
,
and
that
himself
in
framing
his
Laws
,
does
not
disdain
to
follow
them
,
and
which
he
Commands
his
Praefectus
Praetorio
to
make
known
by
Publication
to
the
whole
World
,
Epilog
.
ibid.
and
Novel
.
6.
Epilog
.
what
he
enjoyns
all
Patriarchs
,
Metropolitans
,
Bishops
and
Clergy
,
under
a
civil
Punishment
,
if
not
observing
it
,
is
only
what
Church-men
had
before
appointed
;
't
is
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
virtue
,
and
in
observancy
,
of
the
Sacred
Canons
foregoing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Judgment
of
the
Empire
concurs
with
that
of
the
Church
,
adding
Nerves
and
Autority
to
its
Predeterminations
,
and
what
to
the
Church
seemed
most
convenient
,
Novel.
42.
cap.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Zeno
Imperator
.
Constitut.
9.
when
the
Patriarch
of
Constantinople
required
of
the
said
Emperor
Zeno
,
that
it
might
by
the
Law
of
the
Empire
be
determined
,
concerning
the
time
of
Baptizing
Children
,
and
resolved
him
that
he
might
do
it
without
a
formal
Council
,
(
which
to
call
together
to
consult
only
about
one
Point
,
might
be
inconvenient
)
being
directed
as
to
the
particular
Matter
;
the
Emperor
yielded
to
him
,
but
told
withal
the
Patriarch
,
Such
things
were
to
proceed
from
the
Church
,
and
not
originally
from
him
;
and
that
in
Holy
Matters
his
Holiness
ought
to
pass
the
Sanction
,
Constitut.
17.
and
if
in
these
lesser
things
,
and
Circumstantials
,
much
more
in
the
weightiest
Church-Matters
,
as
Abstentions
,
Excommunications
,
Depositions
,
is
the
Church
to
be
followed
,
are
her
Determinations
and
Judicial
Acts
to
precede
,
and
so
they
did
.
Among
all
the
Temporal
Punishments
upon
Hereticks
and
Schismaticks
,
none
was
inflicted
,
till
by
the
Councils
and
Bishops
rejected
,
the
Clerk
that
is
unfaithful
in
his
Office
,
the
Bishop
is
commanded
first
to
depose
him
,
and
then
follows
the
Secular
Judgment
;
as
in
the
Theodosian
Code
.
supra
ultimum
Supplicium
,
a
farther
Punishment
succeeds
,
and
which
Dionysius
Gothofred
interprets
to
be
Death
,
in
his
Notes
upon
Cod.
Justinian
,
lib.
1.
Tit.
lib.
3.3
.
(
though
I
cannot
assent
to
him
in
that
,
finding
no
Sanguinary
Laws
in
those
Cases
)
with
many
more
of
the
like
Nature
which
we
have
already
produced
.
§
.
XXVI
AND
now
I
think
here
is
opportunity
sufficient
for
Information
,
to
any
one
into
whose
hands
these
Papers
shall
come
,
or
that
will
receive
it
,
what
the
Church-Power
is
in
it self
,
and
what
the
Power
of
the
Empire
,
in
Religious
Matters
;
And
particularly
for
Dr.
Tillotson
Dean
of
Canterbury
,
who
in
his
Sermon
April
2.
1680.
Pag.
11
,
12
,
on
Joshua
24.15
.
has
thus
expressed
himself
:
And
to
speak
freely
in
this
Matter
,
I
cannot
think
(
till
I
be
better
informed
,
which
I
am
always
ready
to
be
)
that
any
Pretence
of
Conscience
warrants
any
Man
,
that
is
not
extraordinarily
Commissioned
as
the
Apostles
and
first
Publishers
of
the
Gospel
were
,
and
cannot
justifie
that
Commission
by
Miracles
as
they
did
,
to
Affront
the
Establisht
Religion
of
a
Nation
(
though
it
be
false
)
and
openly
draw
Men
off
from
the
Profession
of
it
,
in
Contempt
of
the
Magistrate
and
Law
,
all
that
Persons
of
a
different
Religion
can
in
such
a
case
reasonably
Pretend
to
,
is
to
enjoy
the
Private
and
Exercise
of
their
own
Conscience
and
Religion
;
for
which
they
ought
to
be
very
thankful
,
and
to
forbear
the
open
making
of
Proselytes
to
their
own
Religion
(
though
they
be
never
so
sure
that
they
are
in
the
right
)
till
they
have
either
an
extraordinary
Commission
from
God
to
that
Purpose
,
or
the
Providence
of
God
make
way
for
it
by
the
Permission
of
the
Magistrate
.
That
there
has
been
always
a
Spiritual
,
Ecclesiastical
Power
in
the
World
,
as
derived
,
and
received
once
by
the
Holy
Ghost
,
and
not
of
Man
,
so
preserved
,
and
propagated
,
devolved
and
continued
from
the
same
Fountain
,
in
order
to
the
first
great
end
,
for
the
support
and
continuance
of
the
same
Religion
,
though
the
extraordinary
Commissions
have
ceased
,
which
the
Apostles
and
firsh
Publishers
of
the
Gospel
had
,
though
by
present
Miracles
not
to
be
justified
.
And
this
equally
enabling
and
warranting
the
Church
of
God
,
such
as
can
evidence
the
Succession
of
Power
,
in
its
own
and
appointed
way
,
as
when
Miracles
were
annexed
,
to
affront
,
is
an
improper
Speech
,
but
to
Teach
,
Declare
and
Protest
against
the
Establish'd
Religion
of
a
Nation
if
a
false
one
,
openly
to
draw
Men
off
from
the
Profession
of
it
,
in
Contempt
,
is
again
an
ill
Expression
,
but
in
different
ways
and
rules
of
Duty
,
then
those
false
ones
of
the
Law
and
Magistrate
;
though
the
Men
of
the
World
do
Publish
their
dislike
and
threaten
and
punish
,
and
go
on
into
a
Law
against
them
,
as
they
did
when
Christianity
was
first
Taught
,
and
Church-Power
first
came
down
,
was
setled
and
professed
in
the
World
;
though
the
Kings
of
the
Earth
stand
up
together
,
and
the
Rulers
take
Council
,
they
rise
up
as
one
Man
,
as
did
Herod
and
Pontius
Pilate
,
and
all
the
Gentiles
,
against
the
Child
Jesus
;
as
it
was
then
the
Apostles
,
so
is
it
no
less
our
Duty
,
thus
to
speak
before
Kings
,
and
not
be
ashamed
.
Church-Power
came
first
into
the
World
,
as
not
from
the
School
of
Gamaliel
,
so
nor
from
the
Thrones
of
Kings
;
and
't
is
independant
and
distant
as
in
its
rise
,
so
in
its
execution
,
though
embellish'd
,
assisted
and
strengthened
,
advantaged
much
,
by
the
outward
favours
of
Princes
,
their
many
Adjuncts
and
royal
Appendages
,
and
which
where
conferr'd
,
will
equally
embellish
and
add
to
their
own
Crowns
,
to
be
sure
,
in
Heaven
.
And
upon
these
terms
to
suffer
,
will
be
our
Duty
,
if
what
we
profess
be
not
received
,
it
will
amount
to
Martyrdom
.
If
the
King's
wrath
be
the
return
,
and
our
Doctrine
with
our selves
be
cast
out
;
and
if
we
do
not
this
,
it
will
come
too
near
the
Traditores
,
in
the
days
of
the
Donatists
,
or
to
those
that
offer'd
at
Heathen
Shrines
in
the
Persecutions
before
,
what
will
it
be
,
but
to
give
up
our
Bibles
and
Profession
,
upon
the
Summons
of
any
prevailing
Party
,
to
give
up
,
to
be
sure
,
our
Church-Power
,
and
which
amounts
to
,
in
effect
the
same
;
nor
can
Christianity
continue
without
it
,
when
upon
Perswasion
of
the
Arians
;
first
,
upon
point
,
as
he
thought
,
of
interest
,
receiving
his
Father's
Will
from
an
Arian
Priest
;
and
then
by
the
Miletians
,
joyning
with
them
,
Constantius
the
Emperor
engaged
against
the
Faith
of
one
Substance
;
and
great
and
rigorous
Persecutions
were
its
consequent
.
Athanasius
and
his
followers
,
that
adhered
to
the
Nicene
Faith
in
that
Doctrine
,
did
not
therefore
in
point
of
Conscience
submit
,
and
say
nothing
,
with
but
silence
,
give
over
and
desert
the
Truth
;
but
the
rather
were
more
vigorous
,
and
active
for
it
,
even
to
the
greatest
Calumnies
and
Distresses
,
which
through
the
malicious
instigations
of
the
Arians
and
Meletians
,
(
as
evil
Men
always
unite
against
Truth
)
the
Emperor
laid
upon
them
.
And
though
Liberius
of
Rome
and
Hosius
of
Corduba
,
(
this
latter
the
ancientest
Bishop
then
in
the
Christian
World
,
and
who
was
one
of
the
Council
of
Nice
,
and
Penned
that
Creed
,
)
and
Gregory
Nazianzen
,
and
others
,
even
the
whole
World
becoming
Arians
,
(
as
St.
Jerome
complain'd
)
by
the
height
of
Threats
,
and
succession
of
Miseries
,
after
sharp
trials
and
resistancies
,
did
at
length
submit
and
subscribe
to
their
Doctrines
,
yet
it
cost
them
both
repentance
and
tears
;
as
Gregory
Nazianzen
declares
in
particular
in
the
Life
of
Athanasius
.
And
all
this
they
did
,
and
thought
themselves
bound
in
Conscience
to
do
,
not
as
extraordinarily
Commissioned
as
the
Apostles
and
first
Publishers
of
the
Gospel
were
,
as
warranted
and
justified
by
Miracles
,
but
as
commissionated
,
in
course
by
their
Holy
Orders
,
instated
with
the
same
Autority
,
though
not
in
so
open
a
shew
,
and
equally
bound
to
render
an
account
to
God
,
of
such
their
trust
and
charge
committed
then
and
therewith
unto
them
,
as
the
same
Stewards
of
his
Mysteries
,
and
this
,
not
upon
the
receipt
of
any
new
Revelation
from
Heaven
;
but
upon
the
score
of
their
ordinary
Ministry
,
contending
for
the
Faith
once
delivered
to
the
Saints
,
guided
and
directed
by
the
Tradition
of
Faith
,
delivered
by
the
Apostles
,
and
conserv'd
in
the
Church
by
a
continued
devolution
,
and
to
which
St.
Athanasius
and
all
the
Catholick
Bishops
,
which
strove
against
Arianism
,
always
referr'd
themselves
,
and
is
evident
on
all
Occasions
from
Church
History
;
as
Socrat.
Eccl.
Hist.
l.
2.
c.
46.
l.
3.
c.
7.
Athanasius
,
ad
Serapion
.
ad
Epictet
.
Ep.
that
Faith
into
which
,
when
recommended
to
him
,
and
explain'd
,
the
Emperor
Theodosius
was
Baptized
,
Socrat.
Hist.
Eccl.
l.
5.
c.
6.
upon
which
rule
all
the
Councils
proceeded
,
in
their
Conciliary
Acts
and
Determinations
,
as
Can.
13.
Conc.
Nic.
1.
Can.
19.
Conc.
Hab.
in
Trullo
.
Can.
2.
Conc.
2.
Nic.
Athanas
.
Orat.
1.
Cont.
Arios
;
and
they
proceeding
upon
this
bottom
what
they
Decreed
,
is
to
be
receiv'd
for
Truth
by
all
Christians
,
is
to
be
subscribed
and
assented
to
,
is
to
be
taught
before
Kings
,
when
denying
of
it
;
't
was
this
Theodosius
himself
acknowledged
at
his
Death
,
't
is
reputed
as
the
Law
,
the
Voice
of
God
himself
,
as
St.
Basil
ad
Diodorum
among
his
Canons
,
apud
Pandect.
Can.
Beverig
.
and
so
by
Constantine
the
Emperor
,
in
Socrates
,
Hist.
Eccl.
l.
1.
c.
9.
&
Sozom.
l.
1.
cap.
20.
25.
and
in
particular
,
it
will
be
expected
,
that
that
common
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
usual
shift
be
omitted
,
so
usual
among
us
,
when
this
known
Power
of
the
Church
is
urged
.
That
't
is
accidental
only
in
its
Original
,
introduced
by
the
present
necessity
,
and
upon
a
common
consent
and
compact
;
the
Christians
being
then
under
Heathen
Governors
,
to
whose
Judicatures
it
was
neither
for
their
Safety
nor
Honor
to
Appeal
,
and
stand
their
Trial
and
Verdict
;
and
therefore
they
resolv'd
it
all
into
the
chief
Church-men
,
and
which
Power
,
Constantine
becoming
Christian
,
and
so
the
succeeding
Emperors
,
confirmed
by
his
Royal
Autority
,
and
continued
,
of
his
own
choice
and
motion
unto
them
.
This
is
the
common
tattle
of
the
wiser
Men
,
as
they
think
,
and
are
generally
so
reputed
,
reporting
it
to
the
World
,
with
much
Confidence
;
and
yet
upon
no
other
ground
than
old
Womens
Stories
are
told
and
bottom'd
,
at
the
farthest
;
they
'l
tell
you
,
that
Mr.
Selden
and
Mr.
Hobs
said
so
;
and
every
one
is
as
secure
of
its
Autority
and
Credit
,
as
if
they
had
read
it
in
the
Gospel
of
our
Saviour
,
or
in
one
of
St.
Paul's
Epistles
,
when
't
is
all
as
false
as
the
Gospel
it self
is
true
.
Great
and
many
were
the
Priviledges
,
Royal
Favours
and
Immunities
,
that
Constantine
bestow'd
upon
the
Church
and
Church-men
,
he
receiv'd
them
with
both
hands
,
and
with
him
in
the
Comedy
,
could
he
have
found
a
third
,
he
would
have
gave
it
them
.
He
annex'd
to
them
Adjuncts
and
Appendages
,
which
their
Lord
and
Master
,
Christ
Jesus
,
did
not
,
could
not
,
would
not
do
,
his
Kingdom
being
not
of
this
World
;
nor
was
it
his
business
to
divide
Inheritances
,
and
he
had
all
the
reason
in
the
world
for
it
,
Christianus
nulli
Inimicus
praesertim
Imperatori
,
as
Tertullian
;
a
Christian
is
an
Enemy
to
no
Man
,
especially
the
Emperor
,
whom
he
acknowledges
,
as
a
Man
immediately
under
God
,
that
receives
his
Power
only
from
God
;
nor
hath
any
Man
a
Power
above
and
beyond
him
;
to
Obey
and
Serve
him
is
his
Conscience
,
his
Religion
,
and
he
expects
his
Heaven
,
his
eternal
Salvation
by
it
;
and
indeed
Christianity
is
the
great
,
truly
rational
,
permanent
Support
of
Kingdoms
,
and
Bodies
Politick
.
What
favour
Constantine
shew'd
the
Christians
,
was
his
real
particular
Interest
,
and
perhaps
he
could
not
have
retain'd
his
Empire
,
had
not
the
Christian
Bishops
been
of
his
side
,
without
their
Aid
and
Assistance
;
and
,
as
by
them
his
Crown
might
be
fixed
the
more
firm
and
secure
on
his
Head
,
who
yet
gave
him
not
his
Original
Right
unto
it
,
for
that
was
his
,
upon
other
terms
than
his
Christianity
he
prosessed
;
nor
did
they
add
one
cubit
to
his
Power
in
this
sense
,
Dominion
is
not
founded
in
Grace
;
so
did
they
receive
from
him
his
outward
aid
and
assistance
,
for
the
more
due
and
advantageous
execution
of
that
Power
they
had
,
but
not
from
him
;
they
had
exercised
before
he
was
Emperor
,
though
perhaps
with
less
success
,
by
a
Donation
antecedent
to
his
,
by
a
Right
from
Christ
Jesus
;
thus
the
Empire
became
their
Nursing-Father
,
to
support
and
encourage
,
but
did
not
,
could
not
give
their
Power
,
as
Church-men
unto
them
.
As
God
gave
to
the
Empire
the
Government
of
the
World
,
so
he
gave
to
the
Bishops
the
Government
of
the
Church
,
and
which
they
were
to
use
for
the
Empires
advantage
;
but
might
not
use
it
against
him
:
And
all
this
Constantine
well
knew
,
and
was
highly
sensible
of
,
as
were
his
Succession
that
was
Christian
,
still
acknowledging
Church-Power
from
another
hand
;
nor
was
it
in
the
arm
of
Flesh
,
by
favour
or
frowns
,
as
to
its
Power
purely
from
above
,
to
extinguish
or
enlarge
it
.
I
'le
conclude
this
Section
and
Chapter
with
that
of
St.
Austin
,
Ep.
165.
Quia
Constantinus
〈◊〉
aus●…
est
de
causa
Episcopi
judicare
,
eam
discutiendam
&
finiendam
Episcopis
delegavit
.
And
again
,
Ibid.
Imperatores
non
si
in
errore
essent
,
quod
absit
,
pro
errore
suo
contra
veritatem
leges
darent
,
per
quas
justi
&
probarentur
&
coronarentur
,
non
faciendo
quod
illis
juberent
,
quia
Deus
prohiberet
.
Religion
,
as
such
,
falls
not
under
the
Determination
of
the
Prince
;
and
if
he
gives
Laws
against
Truth
,
the
Just
will
be
both
Tried
and
Crown'd
in
disobeying
him
.
Chap.
3.
CHAP.
III.
The
Contents
.
Church-Power
is
a
Specifick
,
constituted
by
Christ
,
in
order
to
a
Succession
;
the
erecting
a
new
and
lasting
Government
upon
Earth
;
a
Community
of
divers
Orders
,
Offices
,
Acts
,
Stations
,
every
ways
peculiar
,
the
Body
of
Christ
,
Sect.
1.
A
Government
to
Rule
,
and
defend
it self
,
and
Independent
,
Sect.
2.
The
main
Objection
,
That
it
is
against
the
Civil
Power
.
Common
Sense
and
Experience
confutes
it
.
The
more
a
Christian
the
better
Subject
.
The
Christians
supported
Constantine's
Crown
.
Sect.
3
,
4.
They
did
not
want
Power
to
do
otherwise
;
nor
consequently
Integrity
,
as
is
objected
,
Sect.
5.
To
say
they
were
Fools
,
is
more
plausible
to
the
Age
,
but
then
the
Empire
must
be
so
too
;
who
were
equally
ignorant
of
these
destructive
Consequences
to
their
Government
,
Sect.
6.
The
reason
of
the
present
Misunderstandings
,
and
that
we
do
not
see
as
the
Ancients
did
;
because
no
Government
own'd
but
that
which
is
Temporal
and
outwardly
Coercive
,
Sect.
7.
So
't
was
stated
by
an
Anonymous
Author
,
1641.
All
Power
and
Punishment
was
outward
and
bodily
among
the
Jews
,
and
so
it
must
be
among
Christians
,
Sect.
8.
So
Mr.
Selden
,
allowing
no
Punishments
but
what
are
outwardly
Coercive
,
because
none
other
;
as
not
under
,
so
nor
before
the
Law
,
Sect.
9.
Erastus
went
the
same
way
before
him
,
Sect.
10.
And
Salmasius
,
and
says
,
the
Apostles
had
no
Power
,
because
without
Whips
and
Axes
;
Concludes
against
all
Church-Power
upon
these
terms
,
and
that
he
may
surely
take
it
from
Bishops
.
So
does
a
French
Reformer
usually
lose
his
Senses
,
when
running
his
Forehead
against
our
Prelacy
,
Sect.
11.
Grotius
is
in
this
Error
,
but
oft
corrects
himself
.
His
Inconstancy
is
to
be
lamented
;
He
imputes
it
to
his
Education
.
He
fights
with
the
very
same
Weapon
against
Church-Power
in
general
,
the
Jesuite
does
against
the
Supremacy
in
the
Church
of
England
,
Sect.
12.
IT
returns
then
with
more
force
and
strength
,
what
was
laid
down
in
the
§
.
I
beginning
of
the
foregoing
Chapter
,
That
Church-Power
is
a
Specifick
,
a
Constitution
of
its
own
,
originally
from
Heaven
,
deliver'd
by
Christ
to
his
select
Apostles
,
Men
chosen
from
all
other
,
fill'd
with
the
Holy
Ghost
for
the
Service
of
Mankind
,
in
the
propagating
Christianity
,
to
speak
before
Kings
,
every
where
and
in
all
Circumstances
,
to
declare
and
publish
it
,
a
Power
limited
to
their
Persons
,
to
be
retain'd
within
themselves
;
and
as
no
Heads
but
their
own
receiv'd
it
,
so
no
Hands
but
their
own
could
devolve
and
conveigh
it
to
others
,
only
as
their
own
Prudence
saw
fit
,
was
it
derived
,
and
in
what
measures
and
degrees
they
pleased
,
as
the
World
came
into
the
Church
,
Believers
were
made
,
the
Harvest
grew
great
,
and
there
needed
more
Labourers
to
be
sent
forth
into
it
;
a
Power
,
I
say
,
received
for
the
use
of
others
,
the
advantage
of
Mankind
,
in
the
Successions
of
it
;
not
for
one
single
Purpose
and
Action
,
as
were
several
Commissions
and
Delegations
both
before
and
under
the
Law
,
and
one
at
the
entrance
of
the
Gospel
,
viz.
That
given
to
St.
John
Baptist
,
but
to
erect
a
new
and
standing
Government
,
and
this
to
continue
till
the
World
is
no
more
,
and
then
only
is
the
Kingdom
to
be
delivered
up
to
the
Father
,
whose
is
the
Kingdom
and
the
Power
and
the
Glory
,
for
ever
and
ever
,
Amen
.
And
St.
Clemens
Romanus
in
his
Epistle
to
the
Romans
,
and
which
place
we
had
occasion
to
use
before
,
tells
us
,
That
the
Apostles
receiving
Commands
,
and
imbued
with
a
full
certitude
by
the
Resurrection
of
the
Lord
Jesus
Christ
,
and
confirmed
by
the
Word
of
God
,
with
all
fulness
of
the
Holy
Ghost
,
they
went
out
declaring
the
coming
of
the
Kingdom
of
God
,
and
Preaching
through
the
Regions
and
Cities
,
they
constituted
Bishops
and
Deacons
,
in
order
to
those
that
should
believe
,
knowing
by
our
Lord
Jesus
Christ
,
that
Contentions
would
arise
by
reason
of
the
Episcopacy
,
or
Power
of
the
Ministry
;
and
therefore
having
a
perfect
fore-knowledge
,
as
they
constituted
the
fore-mentioned
Bishops
;
so
they
afterwards
gave
them
Rules
for
Ordinations
,
that
others
,
Approved
Men
,
might
succeed
in
the
Places
of
such
as
should
die
,
and
execute
such
their
Offices
;
the
Consult
and
Design
was
laid
for
future
Ages
also
.
A
Power
and
Autority
framing
and
fashioning
Believers
into
a
Body
,
not
an
accidental
casual
concurrency
of
People
only
,
but
a
Community
,
well
and
duly
associated
,
every
part
proportionably
fitted
and
put
together
,
increasing
with
the
increase
of
God
,
in
which
all
things
are
to
be
done
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
decently
and
in
order
,
as
the
Lord
commanded
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
St.
Clemens
there
goes
on
,
not
without
Reason
and
Rules
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
,
at
appointed
,
fixed
seasons
and
hours
,
Oblations
and
Holy
Services
are
to
be
offered
and
performed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
what
Place
,
and
by
what
Persons
.
God
has
appointed
,
that
all
things
being
religiously
Performed
,
and
according
to
his
Will
,
they
may
be
grateful
and
acceptable
unto
him
,
where
every
Man
has
his
Order
and
Station
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
therein
gives
his
Thanks
to
God
,
or
serves
him
in
his
Publick
Worship
,
expressed
by
that
one
principal
Branch
or
Performance
.
To
the
chief
Priest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
his
Offices
appropriated
,
to
the
Priest
or
Presbyter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
special
Province
is
assigned
,
and
the
Levites
have
their
own
Ministry
incumbent
upon
them
.
The
Lay-man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
confined
to
his
Laick
Affairs
,
a
Body
it
is
like
to
that
of
an
Army
,
and
which
this
Apostolical
Person
there
recommends
to
their
Consideration
,
where
the
Souldier
is
under
the
Captain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
in
order
?
how
in
readiness
?
and
in
all
subjection
,
executing
Commands
,
and
Obeying
,
where
all
are
not
Praetors
or
Rulers
of
Thousands
,
nor
Rulers
of
Hundreds
,
nor
Rulers
of
Fifties
,
every
one
in
his
Station
and
Sphere
,
discharges
,
what
of
the
King
and
Tribunes
is
enjoyned
him
,
where
the
great
cannot
be
without
the
less
,
nor
the
less
without
the
great
;
in
which
is
a
yielding
,
a
mixture
and
condescension
,
and
all
becomes
useful
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
May
then
this
our
Body
be
kept
whole
and
entire
in
Christ
Jesus
;
and
every
one
be
subject
,
according
to
that
Order
in
which
by
the
Grace
of
God
he
is
placed
.
So
that
Apostolical
Person
goes
on
,
and
so
are
his
Prayers
,
as
well
as
Directions
;
as
is
to
be
seen
at
large
in
that
his
Epistle
.
A
Collection
,
Community
,
or
Body
,
gather'd
out
of
the
World
;
and
so
not
of
it
,
as
with
a
differing
Head
,
so
by
another
infusion
,
differing
Laws
,
diverse
Offices
,
for
quite
another
end
,
and
with
Powers
for
a
present
Peace
,
which
the
World
cannot
give
unto
us
,
Ye
are
my
Body
,
saith
our
Saviour
;
and
each
one
Members
in
particular
;
his
Body
which
is
the
Church
,
ye
are
not
of
this
World
,
so
Christ
tells
his
followers
again
,
are
neither
the
Subjects
of
it
,
nor
from
its
Powers
,
receive
neither
Rules
,
nor
Measures
,
by
it
.
§
.
II
AND
surely
then
,
as
a
Body
in
and
of
it self
,
so
to
Rule
and
Govern
it self
,
to
execute
its
own
jurisdiction
,
to
pass
its
own
Laws
and
Sanctions
,
to
allot
its
rewards
and
penalties
,
to
receive
and
shut
out
,
to
censure
or
remit
,
to
provide
for
a
Succession
;
in
every
thing
furnished
for
self-existency
and
preservation
;
in
a
word
,
if
there
be
a
Church
upon
earth
,
a
body
,
whose
head
is
Christ
,
and
each
Believer
,
Members
in
particular
,
if
any
thing
like
a
visible
Association
,
the
Rules
,
and
Laws
,
and
Reasons
,
of
all
Associations
in
general
enjoyn
this
;
nor
can
that
Community
be
supposed
,
such
as
is
the
Christian
in
particular
,
to
subsist
under
another
,
live
in
dependency
upon
,
or
by
its
concessions
,
whose
call
and
separation
was
on
purpose
to
be
another
thing
from
it
,
which
had
the
grant
for
its
being
,
to
reduce
and
recall
,
in
some
Cases
to
gainsay
,
and
thwart
it
,
which
is
so
fram'd
and
contrived
,
as
to
be
,
and
increase
,
under
the
severest
of
its
frowns
,
and
the
most
raging
Persecutions
,
from
those
very
Powers
of
this
World
,
which
in
its
lay
and
make
,
was
to
have
the
Kings
of
the
Earth
stand
up
,
and
the
Rulers
to
take
Council
together
against
it
.
Our
Saviour
,
who
knew
all
things
,
who
had
the
full
design
of
his
Father
in
his
Head
,
and
before
him
,
knew
also
the
several
Accidents
and
Contingencies
that
would
befall
the
Church
,
and
his
Wisdom
provided
suitably
;
he
did
not
leave
his
Church
,
as
the
Ostrich
in
Job
did
her
young
ones
,
that
every
foot
might
crush
and
kill
them
;
nor
did
he
Build
upon
those
Sands
either
,
that
every
Wind
which
blows
,
and
Storm
which
descends
,
could
destroy
her
,
and
which
he
must
have
done
if
founding
his
Church
purely
in
Subordination
to
the
secular
Arm
,
to
the
Wills
and
Passions
of
Princes
;
which
Experience
tells
us
,
how
various
,
how
mutable
,
and
disorderly
they
have
sometimes
been
;
even
the
best
of
them
,
has
but
the
breath
in
his
Nostrils
;
and
yet
even
the
worst
of
them
,
the
greatest
,
and
a
succession
too
,
of
Tyrants
,
has
never
been
able
to
dissolve
this
Community
,
to
erase
its
Foundations
.
To
erect
a
Body
solitary
and
alone
,
without
its
own
Laws
,
and
a
strength
,
that
is
singular
,
to
subsist
and
be
Ruled
by
a
Foreign
Power
,
and
that
is
extraneous
to
it
,
is
in
course
to
be
swallow'd
up
,
throughly
absorpt
thereby
.
And
't
is
again
as
bad
or
worse
,
where
every
private
Member
is
not
obliged
to
such
its
own
Constitutions
,
and
Jurisdictions
,
this
is
Anarchy
and
Confusion
,
which
God
cannot
be
the
Author
of
;
the
Society
must
on
these
terms
equally
dissolve
and
perish
,
be
as
liable
to
Invasions
as
before
.
Our
Saviour
therefore
erected
his
Corporation
independent
to
the
Secular
Power
,
but
dependent
,
and
in
subordination
,
as
to
its
own
Members
,
and
to
one
another
;
and
if
any
be
unruly
,
and
do
not
submit
,
to
the
Laws
of
their
Body
,
some
of
which
are
unchangeable
,
and
as
the
Sun
,
for
evermore
;
others
occasional
,
and
in
the
Prudence
and
Discretion
of
the
present
Governors
,
Penal
Laws
,
Abstentions
,
Interminations
,
Excision
it self
is
to
follow
,
the
Church
Censures
most
justly
pass
upon
them
;
nor
ought
they
to
have
any
benefit
of
that
Body
,
can
they
indeed
,
if
such
disorders
permitted
,
which
they
so
rent
in
pieces
,
and
which
by
such
their
Rebellions
,
in
course
must
decay
,
be
rendred
unserviceable
to
themselves
and
others
.
§
.
III
AND
that
this
special
Power
is
derived
and
thus
limited
to
the
Church
,
is
what
,
as
as
the
common
reason
,
so
the
common
sense
of
Mankind
,
must
assent
and
submit
unto
,
it
is
notorious
to
the
common
Senses
;
nor
is
there
any
one
Demonstration
carries
more
Evidence
along
with
it
;
't
is
as
plainly
and
legibly
set
before
our
Eyes
,
as
Christ
Crucified
,
was
before
the
Eyes
of
the
Galatians
,
Gal.
3.1
.
upon
the
common
Sense
,
and
traditional
conveyance
of
Mankind
,
as
evidently
seen
from
one
to
another
,
by
handing
it
downwards
,
as
those
particular
Persons
who
stood
under
the
Cross
,
did
see
and
behold
Christ
distended
and
dying
upon
it
;
and
yet
so
foolish
and
bewitched
were
those
very
Galatians
as
to
dissent
from
,
and
make
of
none
effect
Christ
Crucified
unto
them
;
and
there
are
of
the
same
unhappy
temper
still
amongst
us
,
that
deny
and
exclude
this
Succession
of
Church-Power
now
,
and
in
whom
to
rectifie
and
undeceive
.
By
answering
such
Objections
they
produce
in
their
own
behalf
,
is
what
I
am
in
the
next
place
to
undertake
.
Their
grand
Objection
runs
thus
.
To
assert
a
Church-Power
independent
,
and
residing
in
differing
Subjects
,
from
that
of
the
State
,
must
be
a
restraint
to
the
Civil
Power
,
or
that
Power
of
the
State
,
to
erect
an
Autority
against
it
;
because
not
of
,
and
under
it
;
that
Prince
cannot
be
said
to
be
Supreme
,
if
a
differing
Power
within
him
;
To
be
Supreme
is
to
be
above
all
,
there
must
be
no
Power
apart
from
his
,
who
is
the
Supreme
,
if
so
,
he
is
not
Supreme
.
This
they
urge
with
a
great
deal
more
to
the
same
purpose
,
and
is
the
Stone
that
the
great
Hugo
Grotius
stumbles
at
,
in
the
entrance
to
his
Treatise
,
De
jure
Summarum
Potestatum
in
Sacris
,
and
which
occasions
so
many
more
falls
he
has
all
along
in
that
Discourse
;
it
being
stuffed
with
inconsistencies
to
it self
throughout
;
and
no
wonder
,
when
bottomed
on
so
false
a
Principle
,
that
the
Power
of
our
Saviour
is
an
Usurpation
on
the
State
;
nor
does
one
absurdity
go
alone
.
A
Suspition
upon
Church-Government
that
has
not
the
Honor
to
be
new
,
't
is
as
old
as
our
Saviour
in
the
Flesh
,
and
Herod
we
know
started
it
against
him
so
soon
as
Born
in
the
World
,
and
his
Title
as
King
was
known
unto
him
;
for
this
he
sought
to
kill
him
when
an
Infant
,
and
the
little
Children
in
Bethlehem
were
barbarously
Murdered
,
hoping
the
Babe
Jesus
might
have
died
in
the
croud
;
distrusting
,
if
he
escaped
,
he
would
have
supplanted
him
of
his
Kingdom
.
Nor
did
his
Apostles
after
him
,
escape
the
Suspition
and
Censure
;
and
yet
,
our
Saviour
all
along
his
life-time
upon
Earth
,
and
notoriously
at
his
death
,
still
clear'd
himself
of
the
Aspersion
,
asserting
and
maintaining
his
Power
and
Kingdom
delivered
him
of
the
Father
,
that
All
Power
in
Heaven
and
Earth
;
and
so
did
his
Apostles
too
,
retain
and
exercise
the
same
Power
,
and
with
the
same
Innocency
.
Nor
do
I
doubt
but
to
Vindicate
his
Body
the
Succeeding
Church
,
still
claiming
the
like
Power
,
and
that
to
every
rational
considering
Person
,
to
each
one
,
that
with
Herod
,
has
not
a
design
,
and
believes
it
his
interest
,
to
kill
our
Saviour
,
to
blot
out
his
Power
,
and
Name
and
Memory
on
Earth
.
§
.
IV
AND
indeed
to
pass
by
the
particular
Answers
to
the
Objection
,
which
will
follow
in
course
upon
our
Procedure
,
the
Objection
must
fall
of
it self
,
to
any
one
of
common
sense
,
that
exercises
not
his
Enquiries
more
about
Tricks
and
Phrases
,
to
wheedle
,
delude
,
and
carry
on
his
own
particular
Plot
,
and
Party
;
then
about
that
which
is
notorious
Matter
of
Fact
,
certain
Truths
,
and
realities
.
One
thing
I
know
,
that
whereas
I
was
blind
I
now
see
,
a
Man
that
is
called
Jesus
made
clay
,
and
anointed
mine
eyes
,
and
said
unto
me
,
Go
to
the
Pool
of
Siloam
,
and
wash
;
And
I
went
and
washed
,
and
I
received
sight
.
He
put
clay
upon
mine
eyes
,
and
I
washed
,
and
do
see
.
This
was
the
Answer
of
the
Man
that
was
born
Blind
and
cured
by
our
Saviour
,
John
9.11.15.25
.
and
this
great
notoriety
to
common
sense
baffled
all
the
Malice
and
Purposes
,
superseded
all
their
trifling
Enquiries
,
designed
to
obscure
the
Power
and
Miracle
of
our
Saviour's
working
that
mighty
Cure
upon
him
;
as
whether
it
was
done
on
the
Sabbath
Day
!
the
Person
was
a
Sinner
!
&c.
and
the
same
common
sense
and
notoriety
of
Matter
of
Fact
,
will
be
our
Evidence
and
Avoucher
in
this
our
particular
Case
also
,
and
is
the
alone
Answer
we
need
to
give
in
,
able
indeed
to
baffle
whatever
the
Skill
of
an
Objector
can
lay
,
or
whatever
inconsistencies
the
wit
of
Man
may
urge
against
us
.
Can
any
,
even
a
Pharisaical
race
of
Men
,
ill-natur'd
and
Perverse
,
give
out
and
believe
,
That
,
that
Body
of
Christians
,
their
Bishops
and
Governors
,
should
Assert
and
Maintain
a
Kingdom
and
Jurisdiction
upon
Earth
,
destructive
to
that
of
the
Empire
,
or
Secular
,
by
whose
breath
,
they
in
their
Persons
professed
to
subsist
;
for
whose
Persons
and
Government
,
and
the
Prosperity
of
both
,
they
always
Pray'd
;
and
in
the
first
place
,
as
by
whose
Influences
they
were
to
live
Godly
lives
,
in
all
Godliness
and
Honesty
,
whose
Battels
they
fought
,
whom
they
Honoured
with
all
the
titles
of
Power
,
and
Majesty
,
and
Magnificence
,
whom
but
to
think
Evil
of
,
to
Curse
in
their
Hearts
,
in
their
Bed-Chambers
,
much
more
openly
to
Defame
and
speak
Evil
of
,
was
their
Sin
and
Irreligion
,
whom
they
acknowledged
upon
Earth
,
as
under
God
alone
,
and
to
God
alone
accountable
for
all
their
Actions
and
Designs
,
nor
could
any
Man
say
what
doest
thou
?
And
all
this
they
still
Remonstrated
and
Publish'd
to
the
World
,
under
the
deepest
sense
of
Religion
and
Zeal
,
with
the
most
solemn
Protestations
,
as
in
all
their
Apologies
,
Defences
and
Writings
does
appear
;
who
made
it
a
term
of
their
Communion
,
to
Serve
,
Support
,
and
Assist
the
Emperor
;
to
shew
themselves
Faithful
and
Just
,
and
Conscientious
towards
him
,
equally
as
to
serve
their
God
and
Saviour
,
as
to
say
their
Prayers
for
themselves
,
and
live
Righteously
and
Soberly
in
the
World
;
and
the
contrary
was
a
just
occasion
for
their
Censures
,
an
Intermination
upon
the
Offender
,
who
too
often
died
under
their
Tyranny
,
came
peaceably
to
the
Stake
,
neither
accusing
nor
reviling
,
as
under
the
stroke
of
God
himself
,
sealing
with
their
Blood
,
such
their
Obedience
.
Nor
in
all
our
first
Church-Story
do
we
find
the
Catholick
Christian
engaged
in
any
thing
like
a
Plot
,
or
Council
,
against
his
Governor
,
his
either
Person
or
Power
;
much
less
an
open
Rebel
against
him
,
when
either
an
Heathen
or
Heretick
,
and
his
professed
Persecutor
;
for
an
Heretick
has
been
no
less
Cruel
than
an
Heathen
:
and
when
to
make
up
the
Charge
by
their
Malice
,
as
in
the
particular
case
of
Athanasius
,
accused
,
as
designing
against
the
Empire
by
the
Arians
and
Meletians
,
to
be
accused
was
his
great
trouble
,
to
be
under
the
Suspition
of
so
foul
a
Crime
,
being
otherways
able
to
acquit
himself
,
and
so
he
did
;
and
indeed
so
generally
received
a
Truth
was
it
,
that
a
Christian
could
not
be
a
Rebel
,
or
attempt
any
thing
upon
the
Empire
.
So
much
was
it
concluded
of
the
Essence
of
his
Profession
,
that
when
his
Enemies
thought
effectually
to
blemish
,
and
make
him
appear
no
Christian
,
they
libell'd
him
as
a
Rebel
;
the
more
and
the
better
a
Christian
,
the
more
did
his
Prince
confide
in
him
,
and
't
is
very
well
urg'd
by
our
Adversaries
,
that
Constantine
did
look
upon
them
as
his
great
Support
and
Preservers
;
nor
could
the
Empire
in
all
Probability
have
been
continued
to
him
,
without
their
Aid
and
Fidelity
;
and
for
which
his
Favours
and
Temporalities
,
were
deservedly
large
unto
them
;
but
this
is
their
Error
when
they
tell
the
World
,
that
all
Church-Power
was
then
,
and
is
still
,
continued
upon
this
score
,
and
by
the
alone
favour
of
Princes
.
IF
it
be
said
that
all
this
was
the
effect
§
.
V
alone
of
common
Prudence
,
and
usual
Wisdom
,
they
thus
provided
for
their
interest
,
the
Security
in
general
of
their
both
Religion
and
Persons
,
and
which
all
Wise
Men
do
in
the
first
place
take
care
of
,
they
were
wanting
both
of
Power
and
Opportunity
to
do
otherwise
;
and
had
it
not
been
so
,
the
Hypocrisie
had
ceased
,
they
had
both
appeared
and
acted
,
as
their
Principle
of
independent
Power
,
receiv'd
of
the
Lord
Jesus
,
did
influence
and
in
course
suggest
unto
them
,
set
up
against
and
oppose
the
Empire
.
So
Buchanan
and
Knox
give
the
reason
,
why
the
Apostles
did
not
Mutiny
and
Rebel
for
the
Gospel
,
as
they
did
in
Scotland
;
because
they
wanted
Power
,
had
neither
Force
,
nor
Opportunity
as
had
they
.
And
the
same
was
the
usual
Plea
,
of
our
Presbyterian
Classical
Men
,
both
in
their
Pulpits
and
Printed
Pamphlets
,
in
defence
of
their
Rebellions
Reformation
against
King
Charles
the
First
;
and
too
many
of
the
Romish
Doctors
urge
the
same
for
the
Maintenance
of
the
Bishop
of
Romes
Omnipotency
,
laying
claim
to
both
Swords
;
the
wielding
and
executing
both
Governments
,
and
disposing
of
the
Kingdoms
of
Princes
,
from
a
Donation
and
Right
by
Christ
Jesus
.
To
which
my
Answer
is
,
That
whatever
particular
designing
Sects
may
have
asserted
or
done
,
and
which
I
cannot
be
supposed
to
be
engaged
to
defend
;
nor
need
I
attempt
their
Confutation
,
where
the
Plea
in
it self
is
so
Notorious
and
Criminal
,
to
urge
and
conclude
these
things
against
these
Primitive
Professors
and
Doctors
of
the
Church
,
against
the
Apostles
themselves
,
to
suggest
against
and
implead
them
of
,
Hypocrisie
and
unsincere
Dealings
,
underhand
Designs
and
Actings
,
against
the
most
frequent
Protestations
to
the
contrary
,
where
no
one
outward
,
overt
Act
has
appear'd
,
or
but
collateral
Evidence
,
or
one
Circumstance
,
implying
it
;
where
the
whole
course
of
their
Lives
and
Conversations
visible
to
outward
sense
,
was
quite
contrary
,
this
is
what
is
against
the
common
Faith
of
Mankind
;
and
the
whole
race
and
make
is
impleaded
and
condemned
at
once
,
as
reserved
and
persidious
,
without
Faith
or
Honesty
,
and
in
particular
,
is
it
Scandalous
and
to
the
dishonor
of
our
common
Christianity
,
when
the
first
Divulgers
,
and
most
eminent
after-Professors
of
it
,
upon
whose
Fidelity
alone
depends
its
Reception
and
Imbracement
,
by
whose
hands
it
came
to
us
,
and
who
sealed
it
with
their
Blood
,
are
so
notoriously
double-hearted
and
handed
,
are
not
to
be
believ'd
in
their
common
Actions
,
and
singular
Protestations
;
and
the
censure
it self
is
the
more
odious
and
abominable
,
because
in
all
Probability
,
they
did
not
want
Power
,
and
the
Objectors
themselves
suppose
and
concede
i●
;
for
they
say
the
Christians
were
the
Support
of
Constantine's
Crown
,
and
indeed
so
numerous
and
considerable
,
of
so
much
repute
were
they
,
and
so
great
influence
had
the
Christians
in
and
over
the
World
,
as
to
turn
the
Scale
which
way
they
pleased
to
lean
,
to
declare
for
and
assist
,
and
consequently
ground
enough
they
had
to
have
themselves
grasped
the
Scepter
,
had
they
believed
it
annexed
to
their
Christian
Kingdom
,
had
it
been
derivable
from
Christ
Jesus
,
or
had
they
had
but
thoughts
of
making
attempt
upon
it
,
an
injured
right
lies
not
long
concealed
,
especially
on
such
bottoms
,
nor
is
a
Zeal
for
its
recovery
,
usually
long
suppressed
,
the
late
Boutefeaus
,
and
Zeloti
of
the
Age
,
upon
a
like
mistaken
ground
,
give
over
fresh
instances
to
the
contrary
.
He
that
reads
over
the
37
Chapter
of
Tertullian's
Apology
against
the
Gentiles
,
will
there
find
,
That
the
Christians
in
his
time
,
were
no
ways
inconsiderable
,
either
as
to
Number
,
Power
,
or
Opportunity
;
they
could
in
one
Night
burn
down
their
City
,
or
joyn
openly
with
Neighbour-Enemies
,
which
were
numerous
,
and
greater
than
all
the
World
besides
;
such
as
the
Marcomanni
and
Parthians
;
they
fill'd
both
their
Cities
and
Isles
,
and
Castles
,
and
Corporations
,
and
Councils
,
and
Tents
,
and
Tribes
,
and
Companies
,
the
Palace
,
and
the
Senate
and
Market
,
they
only
relinquisht
their
Temples
,
they
were
ready
for
any
War
to
inequality
,
they
could
baffle
them
,
without
Weapons
or
Fighting
,
only
by
Discords
and
Separations
made
among
them
,
by
leaving
their
Cities
,
and
leaving
only
their
Enemies
there
,
to
their
amaze
and
astonishment
,
tranplanting
to
other
Colonies
;
and
besides
all
,
lay
them
open
to
the
incursions
of
Devils
,
and
which
they
alone
kept
off
,
exorcised
,
and
expelled
from
them
.
Now
under
all
these
advantages
,
whether
real
,
or
supposed
,
it
matters
not
,
so
long
as
certainly
believed
,
and
thought
such
,
where
so
many
favouring
Circumstances
,
could
any
Men
sit
down
under
an
Usurpation
?
their
right
over
Kings
must
have
been
asserted
and
demanded
,
and
contended
for
,
had
they
had
any
,
or
but
fancied
it
,
Qui
tam
libenter
trucidamur
,
si
non
apud
istam
Disciplinam
,
magis
occidi
liceret
,
quam
occidere
,
to
be
sure
they
could
never
so
willingly
have
suffer'd
and
been
killed
,
without
resistance
and
opposition
,
only
such
was
their
Discipline
and
Instructions
,
rather
to
be
killed
,
than
to
kill
.
Had
they
ever
had
thoughts
of
assuming
to
themselves
the
Empire
,
or
but
exempting
themselves
,
by
their
Charter
as
Christians
,
from
the
Government
of
it
.
'T
WILL
be
much
more
agreeing
with
the
§
.
Designs
of
our
present
Adversaries
,
and
their
Adherents
,
and
also
to
the
looser
debaucht
part
of
the
Age
we
live
in
,
and
which
will
not
be
the
only
instance
they
oblige
them
in
,
to
say
these
Holy
Primitive
Men
were
fools
,
that
is
,
as
they
in
their
great
Modesty
phrase
it
,
Men
of
weaker
heads
,
and
so
allow
of
their
Simplicity
,
and
Integrity
;
and
this
is
the
more
plausible
and
likelier
way
to
render
them
cheap
and
contemptible
,
and
their
Examples
of
no
force
;
and
so
indeed
they
are
at
this
day
represented
and
accounted
of
,
as
Men
of
more
Zeal
,
but
less
Knowledge
,
which
Character
goes
for
Current
,
and
has
the
great
Masters
of
our
Assemblies
,
for
the
either
Authors
or
Patrons
of
it
.
They
thus
through
Ignorance
and
Inadvertency
of
the
designs
of
our
Saviour
,
usurp'd
a
Power
and
Regiment
in
the
Church
that
was
never
purposed
for
,
nor
committed
to
them
;
and
then
through
the
same
Ignorance
,
and
super-added
Zeal
,
farther
asserted
and
defended
it
,
not
seeing
the
absurd
and
ill
consequences
attending
it
,
the
infinite
unlimitedness
of
that
Power
,
the
vaster
force
and
influence
of
such
their
Principles
,
grasping
in
all
Government
whatsoever
,
giving
Laws
and
Rules
to
the
Empire
,
when
improved
as
it
will
bear
,
and
more
cunning
Heads
take
it
into
their
hands
,
have
their
particular
Interests
and
Designs
to
serve
upon
,
and
maintain
by
it
.
But
all
this
admitted
,
that
the
then
Clergy
were
so
stupid
and
sottish
,
serving
only
present
Zeal
and
Ignorance
,
its
Mother
,
that
there
was
not
one
wise
Man
among
them
,
to
foresee
,
and
consider
,
and
determine
,
and
which
,
with
less
Perswasions
may
be
done
,
we
can
endure
this
Scandal
upon
our
common
Faith
,
we
contend
too
usually
to
have
it
so
;
what
!
was
it
so
with
the
Laity
too
?
with
the
Emperors
themselves
,
their
Court
and
Senate
?
or
was
it
reserved
alone
for
Mr.
Selden
and
Mr.
Hobs
,
and
some
few
more
of
their
Adherents
,
to
see
in
such
Causes
,
these
fatal
and
noxious
Effects
?
That
a
Church-Government
,
derived
from
Christ
,
independent
to
that
which
is
Temporal
,
is
not
only
an
Usurpation
in
it self
,
but
upon
all
Civil
Government
also
,
that
these
two
are
wholly
inconsistent
,
and
can
no
ways
stand
together
?
If
they
must
all
go
for
Fools
in
these
great
Mens
opinions
,
undiscerning
,
unconsidering
Persons
,
we
cannot
help
it
.
Sure
it
is
they
both
acknowledged
and
abetted
this
very
Church-Power
,
and
saw
not
these
killing
Consequents
,
were
aware
of
no
such
destroying
aim
upon
themselves
,
thought
the
Power
of
the
Empire
not
one
whit
the
less
,
or
their
Persons
to
receive
any
abatement
by
it
;
and
yet
Men
of
reputed
Fame
and
Renown
,
for
all
manner
of
Wisdom
and
Prowess
in
their
Generations
,
nor
would
they
actually
forego
,
or
but
endure
a
lessening
discourse
of
their
Prerogative
;
and
particularly
their
Care
and
Provision
,
in
respect
of
Church-men
was
great
and
Eminent
,
that
no
Damage
return
to
the
Crown
,
upon
any
Pleas
of
Exemptions
,
or
Priviledges
derived
from
them
.
How
severe
they
were
in
limiting
them
in
their
Ordinations
,
we
have
already
observed
;
that
,
by
any
Excessive
Practice
of
that
special
Power
,
acknowledged
in
the
Bishops
alone
,
and
still
remov'd
from
themselves
,
the
State
might
not
be
weakned
,
it
being
it
seems
too
usual
for
Men
of
great
Fortunes
,
and
sufficient
Abilities
otherways
,
to
Serve
their
Prince
in
his
Wars
or
other
Secular
Imployments
,
to
come
into
the
Church
,
and
receive
Holy
Orders
,
only
to
exempt
themselves
for
the
advantage
of
those
Freedoms
and
Immunities
invested
in
the
Clergy
,
to
crowd
under
the
Church's
Protection
for
Ease
and
Idleness
.
And
therefore
the
Bishops
were
forbad
to
Consecrate
any
such
Persons
,
and
many
other
such
like
Restrictions
are
to
be
seen
in
the
Imperial
Laws
and
Constitutions
.
I
'le
instance
in
one
or
two
of
them
.
As
that
the
Jews
when
Criminal
and
under
bad
Circumstances
,
turn'd
Christians
only
for
Favour
and
an
easier
discharge
in
the
Courts
of
Justice
,
were
not
to
be
received
into
the
Church
,
nor
imbodied
among
the
Christians
;
Nor
Servants
and
Debtors
,
which
fled
to
the
Altar
to
avoid
their
Masters
and
Creditors
;
and
the
Clergy
that
received
them
were
first
to
be
deposed
,
and
then
to
be
delivered
over
to
the
Civil
Power
,
for
farther
Punishment
,
Cod.
9.
Theodos
.
l.
l.
1
,
2
,
3
,
4
,
5.
And
surely
the
Empire
that
was
so
Industrious
and
Vigilant
to
preserve
from
Church-incroachments
,
such
the
Accessories
of
their
Power
and
Government
,
that
the
meanest
of
their
Subjects
be
not
oppressed
,
by
any
such
Plea
or
Charter
;
much
greater
must
be
their
severity
upon
that
Body
or
Community
,
if
suspected
in
the
Make
and
Constitution
,
to
strike
at
the
Original
Power
it self
,
to
lay
Limits
and
farther
inconveniencies
upon
their
own
Persons
and
Actions
,
to
wrest
the
Government
it self
out
of
their
hands
;
to
Countermand
and
Supersede
with
their
Canons
,
the
most
Sacred
and
Solemn
of
their
Sanctions
and
Determinations
.
And
though
Clergy-men
,
as
to
every
particular
Person
,
or
some
lesser
Collection
of
them
,
may
not
be
altogether
Innocent
,
as
to
some
attempts
and
incroachments
upon
the
State
,
through
Zeal
ill
guided
,
or
incogitancy
,
or
some
particular
designed
interest
,
(
for
who
Pleads
that
they
are
all
exempted
from
all
faults
?
)
and
suitably
strict
Provision
was
made
by
the
Imperial
Laws
,
to
prevent
or
restrain
,
or
punish
;
yet
no
one
Law
,
or
but
Provision
,
was
made
,
that
we
read
of
,
against
the
Body
of
Christians
themselves
(
unless
by
the
Heathen
Power
designing
an
Extirpation
)
or
their
Power
and
Government
as
from
Christ
,
because
not
under
such
a
Suspition
,
its
frame
and
make
was
such
,
as
designed
for
the
Support
,
but
no
ways
for
the
Injury
of
the
Empire
.
The
best
and
wisest
of
Emperors
,
at
the
same
time
that
they
write
to
the
Patriarchs
and
Bishops
of
the
Church
,
as
its
Supreme
and
Universal
Governors
,
and
own'd
and
remonstrated
their
Power
as
from
Christ
Jesus
alone
,
yet
reserved
among
their
own
Titles
,
that
of
Pontifex
Maximus
,
the
chief
Priest
,
as
Mr.
Selden
according
to
his
usual
Industry
has
Collected
several
Inscriptions
of
theirs
to
this
purpose
,
lib.
1.
De
Syned
.
c.
10.
and
by
which
Title
,
if
they
meant
the
same
,
he
would
have
them
to
have
done
,
as
it
matters
not
now
to
inquire
,
since
the
Church
and
Empire
still
gave
and
allow'd
one
another
these
Compellations
interchangeably
,
the
Inference
is
strong
on
our
side
,
that
they
were
not
conceived
to
carry
and
imply
any
thwarting
or
opposition
to
one
another
;
and
upon
what
account
soever
Julian
the
Emperor
was
so
obliged
by
,
and
tenacious
of
the
Title
,
we
have
reason
to
believe
he
did
it
not
on
this
account
to
affront
in
others
,
and
ingross
to
himself
Church-Power
,
Antistes
legis
Christinae
,
being
the
Title
also
in
his
days
of
the
Bishop
;
and
so
Bishops
are
still
occasionally
call'd
,
by
Ammianus
Marcellinus
,
an
Heathen
Historian
of
his
time
,
whose
History
is
mostly
made
up
of
his
Actions
and
Praises
,
and
may
not
amiss
be
called
his
Parasite
,
as
well
as
Historian
;
nor
can
he
be
thought
to
give
that
to
Church-men
,
which
in
its
execution
carries
so
great
an
Opposition
to
the
Prerogative
of
his
admired
Master
.
But
that
which
comes
nearer
,
is
this
;
when
the
Emperors
submitted
to
the
Laws
of
the
Church
,
as
from
God
himself
,
made
them
their
Rule
for
their
civil
Sanctions
,
disdained
not
to
follow
them
,
gave
them
every
Eulogy
,
or
Character
that
might
declare
them
of
an
Heavenly
stamp
,
a
Divine
race
and
infusion
,
as
I
have
already
shew'd
;
yet
did
they
not
believe
their
own
Laws
and
Sanctions
the
less
from
God
by
reason
of
it
,
or
of
a
lower
Institution
,
and
suitably
still
expressed
themselves
,
in
the
Heads
of
their
Laws
,
the
Forms
and
Preambles
of
their
Constitutions
,
in
these
following
manners
,
Quem
ex
coelesti
Arbitrio
sumpserimus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Justinian
.
Code
.
l.
1.
Tit.
1.1.3
.
The
Laws
themselves
are
called
Oracula
,
Sacra
absolute
.
And
then
again
,
Leges
Sacrae
,
Sanctio
sacra
,
Sacratissima
,
Sacratissimae
leges
,
Judicium
Sacrum
,
Praeceptio
Sacra
,
Praeceptum
Sacrum
,
Sacrae
literae
,
Sanctionibus
Consecratae
,
Oraculum
Coeleste
,
Divales
Sanctiones
,
Divina
Precepta
,
Divino
arbitrio
Decreta
,
Divalia
Beneficia
,
Divale
Praeceptum
,
Lex
Divalis
,
Divalia
Scita
,
Divalia
Statuta
;
all
which
,
and
more
,
he
that
will
not
Peruse
in
the
several
Laws
,
may
read
at
once
Collected
to
his
hand
by
the
Excellent
Jacob
Gothofred
,
1.
Cod.
Theodos
.
Tit.
1.
Paratitlon
.
&
Tit.
2.
Paratitlon
.
Hereby
declaring
the
Laws
both
of
the
Church
and
Empire
to
come
alike
from
God
,
and
to
be
equally
Heavenly
,
although
by
differing
conveyances
,
upon
Persons
of
different
Orders
,
for
particular
diverse
ends
;
but
both
uniting
in
,
and
serving
the
great
End
,
the
Universal
Good
,
and
Directions
and
Government
of
Mankind
;
and
yet
each
one
to
act
in
,
and
keep
its
Sphere
and
Order
,
and
so
independent
;
and
the
Objection
was
not
raised
in
those
days
,
just
now
recited
,
nor
was
any
thing
like
a
thwarting
suspected
,
and
which
is
now
contended
for
;
nor
indeed
can
their
hitting
and
justling
be
otherwise
supposed
,
than
can
that
be
of
the
Orbs
,
or
that
Dissonancy
of
the
Spheres
talked
of
,
the
one
or
both
must
become
Eccentrick
,
be
Perverse
and
Irregular
,
the
whole
Universe
be
untuned
,
in
disorder
,
and
suffer
by
it
;
as
our
own
Experience
has
been
a
great
Evidence
of
late
,
and
whether
has
lost
more
by
it
,
the
King
or
the
Priest
,
is
not
easily
determined
,
though
the
Pretence
was
on
the
Princes
side
laid
,
by
those
that
set
the
Controversie
on
foot
,
and
with
shews
,
to
disenthrall
and
enlarge
him
.
WHAT
is
the
reason
of
such
our
misunderstandings
?
§
.
VII
that
we
cannot
think
and
discern
with
the
Ages
before
us
?
is
it
that
this
Power
has
been
abused
in
later
Ages
of
the
Church
,
as
by
those
of
the
Roman
and
Geneva
Discipline
?
who
out
of
a
Plea
to
one
,
took
both
Swords
,
invaded
Kings
and
Kingdoms
by
it
.
Let
but
the
same
Rule
take
place
here
,
as
in
the
other
Points
of
the
Reformation
,
and
all
will
soon
be
well
again
.
Return
to
such
the
beginning
,
those
first
and
purer
Ages
of
the
Church
,
to
be
ruled
,
and
governed
by
,
where
the
Platform
is
plain
,
the
Model
easie
for
any
Capacity
,
and
the
Aberrations
of
some
cannot
in
reason
prejudice
it
.
But
this
will
not
do
,
the
ground
of
the
Quarrel
has
really
another
bottom
,
and
their
Reasons
are
another
thing
;
as
must
be
obvious
to
him
that
is
conversant
with
the
Writings
either
of
the
Principal
Authors
of
these
new
started
Opinions
,
or
such
as
were
accidentally
only
their
occasion
,
or
after
Abettors
of
them
.
They
cannot
see
,
nor
assent
to
any
Government
,
as
existing
in
the
World
;
but
what
is
visible
and
sensible
,
has
its
Operations
and
Effects
upon
outward
Sense
,
and
its
Organs
,
upon
the
Person
or
Estate
,
the
Life
or
Bodily
Action
of
Mankind
;
and
this
to
be
presently
inflicted
.
Men
they
are
that
will
allow
no
Corporations
or
Societies
but
those
of
this
World
,
for
Buying
and
Selling
,
for
Trading
and
Trafficking
,
for
the
Belly
and
the
Back
,
for
outward
Peace
and
Ease
,
to
Preserve
themselves
from
one
another
at
Home
,
and
Invasions
from
Abroad
,
for
the
present
Mess
of
Pottage
,
good
and
gain
on
Earth
;
nor
can
any
other
Power
but
such
as
this
,
or
in
order
to
it
,
be
apprehended
.
We
have
above
observed
,
That
Herod
the
King
,
was
the
first
Man
that
suggested
this
great
Error
,
and
that
the
Kingdom
of
our
Saviour
must
supplant
and
abolish
the
Kingdoms
of
this
World
,
his
Power
and
Caesar's
could
not
stand
together
.
And
this
was
managed
by
the
Jews
all
along
after
,
who
united
with
Herod
to
destroy
our
Saviour
as
an
Usurper
,
allowing
and
owning
no
King
but
Caesar
,
upon
that
one
Design
and
Principle
.
And
these
Men
we
have
now
to
deal
with
,
are
every
ways
as
blind
,
as
gross
and
carnal
in
this
particular
Point
,
as
were
the
Jews
their
Predecessors
;
and
the
Veil
of
Moses
is
it
so
over
their
Faces
,
that
they
are
stark
Blind
either
beyond
or
besides
it
.
The
Jews
of
old
did
not
with
more
Zeal
and
Industry
contend
for
his
Temporal
Canaan
and
Promises
,
Ordinances
and
Administrations
,
or
with
greater
Blindness
rest
himself
in
them
,
or
with
greater
Malice
,
scorn
and
pursue
such
as
said
they
saw
beyond
it
;
then
do
these
Men
now
adays
deride
those
that
say
,
there
is
a
Spiritual
Kingdom
which
is
our
Saviour's
,
a
Power
originally
from
Christ
derived
by
Succession
to
his
Body
the
Church
,
to
remain
till
the
Restitution
of
all
things
,
that
there
is
,
or
can
be
,
any
King
but
Caesar
,
resolving
all
Power
whatever
into
that
which
is
Secular
,
and
rejecting
all
other
,
as
Opposite
to
the
Dignity
and
Prerogative
of
Princes
.
IT
is
not
much
to
be
marvelled
at
the
§
.
VIII
Pamphlets
that
went
about
of
this
Nature
in
1641.
'T
was
the
Design
of
that
time
to
unhinge
and
overthrow
every
thing
well
established
,
and
the
Argument
was
less
odious
,
that
began
with
the
Church
and
its
Power
,
particularly
I
have
by
me
a
small
Treatise
which
came
forth
in
that
year
,
call'd
The
true
Grounds
of
Ecclesiastical
Regiment
,
&c.
but
the
Title
within
is
,
The
Divine
Right
of
Episcopacy
refuted
,
the
more
to
ingage
the
Reader
;
for
Episcopacy
was
first
to
be
taken
away
,
and
he
had
the
most
advantage
to
do
it
,
it
being
the
particular
quarrel
;
but
the
after-game
was
at
all
Church-Power
in
general
,
and
which
he
endeavours
to
erase
upon
this
score
,
as
against
the
Soveraign
Dignity
of
Kings
,
for
which
he
seems
Zealous
,
when
to
Dethrone
Church-men
,
but
at
last
sets
a
Thousand
more
upon
the
Throne
with
him
,
his
Princes
in
Parliament
,
as
he
calls
them
;
nay
,
he
sets
them
above
the
King
,
and
says
,
though
to
Princes
on
their
lawful
Tribunals
,
something
is
more
due
than
at
other
times
;
but
to
Princes
something
is
more
due
than
at
other
times
,
but
to
Princes
in
Parliament
there
is
most
of
all
due
;
all
Power
being
not
derived
to
the
King
without
them
,
and
whose
Ecclesiastical
Power
he
there
discourses
.
And
which
I
therefore
here
repeat
,
to
shew
what
was
designed
for
our
Kings
by
these
Men
,
when
so
much
Pleading
for
a
Power
belonging
to
them
which
is
the
Church's
;
and
his
chief
Argument
all
along
against
Church-Power
,
independent
to
Princes
,
is
,
that
it
is
not
like
,
nor
does
it
enter
into
any
Rivality
with
that
solid
,
sensible
,
coercive
Power
wherewith
God
has
invested
his
true
Lieutenants
upon
Earth
;
and
therefore
is
it
but
Imaginary
and
Improper
.
That
Power
which
is
proper
,
must
include
not
only
a
Power
of
Commanding
,
but
also
an
effectual
Virtue
of
forcing
Obedience
to
its
Commands
,
and
of
subjecting
and
reducing
such
as
shall
not
render
themselves
obedient
;
that
,
as
among
the
Jews
,
the
Church
and
State
was
the
same
,
had
the
same
Body
,
the
same
Head
,
the
same
Sword
;
and
that
Head
was
Temporal
,
and
that
Sword
was
Material
;
and
therefore
't
is
so
with
Christians
,
nor
have
they
any
Sword
or
Head
that
is
Spiritual
.
Christians
ought
not
to
be
so
contrary
to
that
excellent
Discipline
of
the
Jews
,
which
God
himself
ordered
,
and
to
introduce
I
know
not
what
Spiritual
Rule
,
in
prejudice
of
Temporal
Rule
;
nor
does
he
expect
any
Satisfaction
from
his
Adversaries
,
why
there
should
be
less
Division
betwixt
Church
and
State
,
among
the
Jews
,
and
less
use
of
two
several
Swords
;
and
because
Adultery
was
Punish'd
with
Death
,
Christians
ought
not
to
be
Excommunicated
for
it
.
If
God
has
given
them
sole
Knowledge
to
Determine
all
Controversies
,
and
Power
to
Enact
all
Ecclesiastical
Canons
,
doubtless
he
has
given
them
some
binding
Coercive
force
correspondent
thereunto
,
and
if
so
,
why
do
they
not
expel
all
Dissention
by
it
?
If
their
Virtue
extend
no
further
than
to
Exhortation
,
why
do
they
urge
Commands
upon
us
?
If
they
have
a
Commanding
Power
,
why
do
they
not
second
it
with
due
Compulsion
?
it
is
plainly
clear'd
to
us
,
that
Adultery
by
God's
Law
was
Punish'd
by
the
Temporal
not
Spiritual
Sword
;
and
that
the
Abscissio
animae
amongst
the
Jews
,
was
only
Corporal
Punishment
by
Death
,
the
infliction
whereof
was
only
left
to
the
Temporal
Magistrate
;
and
that
there
was
no
difference
observed
between
Crimes
Spiritual
and
Crimes
Temporal
.
And
therefore
there
ought
to
be
none
in
the
Church
of
Christ
;
the
form
or
essence
of
Law
,
is
that
Coercive
or
Penal
Virtue
by
which
it
binds
all
to
its
Obedience
;
if
Priests
had
any
such
Spiritual
Sword
,
doubtless
it
would
have
some
sensible
Efficacy
,
and
work
to
good
Ends
,
and
Men
would
not
,
nor
could
not
choose
,
but
bow
and
submit
themselves
under
it
.
Thus
he
.
Mr.
Selden
who
was
Contemporary
with
§
.
IX
this
worthy
wight
and
Man
of
Sense
,
and
no
question
but
his
Confident
,
engaged
and
succeeded
him
in
the
very
same
Cause
,
and
by
the
very
same
Motives
and
Arguments
,
only
he
appear'd
not
in
the
World
till
Nine
years
after
,
and
so
had
the
advantage
of
much
time
,
and
was
imboldned
by
the
horrid
Anarchy
,
and
dismal
Confusion
of
it
,
and
by
an
incessant
Industry
of
his
own
,
improv'd
the
Argument
to
a
greater
height
of
irreligion
and
audaciousness
,
and
contemptuously
treads
upon
whatever
is
like
a
Church
Power
in
any
instance
of
it
,
which
his
Friend
was
a
little
shy
of
,
who
allows
in
Church-men
a
Power
for
Non-communion
or
Abstention
in
some
Cases
,
which
,
though
he
'l
by
no
means
call
it
Excommunication
,
and
acknowledges
that
Justinian
did
only
command
that
the
Bishop
proceed
against
the
Faulty
,
by
Excommunication
,
Suspension
,
Deprivation
;
but
Mr.
Selden
says
,
with
the
greatest
assurance
and
impudence
,
it
was
his
own
judicial
act
,
with
that
truth
we
have
already
considered
;
but
his
Argument
and
course
of
proceeding
is
all
along
the
same
,
and
upon
the
supposition
founded
in
the
constitution
and
practice
of
the
Jewish
Church
,
and
which
he
proves
by
a
vast
reading
and
intolerable
expence
of
Pains
to
have
used
only
outward
,
Bodily
,
Penal
,
Coercive
Punishments
,
whether
before
,
or
after
giving
the
Law
in
Sinai
,
so
he
tells
us
,
it
was
with
Adam
and
Cain
,
the
one
upon
his
fall
,
the
other
upon
his
murder
,
both
banished
their
Countries
for
it
,
the
Sword
is
the
punishment
for
Murder
,
Gen.
9.3
.
And
they
were
to
be
stoned
that
came
near
the
Mount
at
the
giving
the
Law
,
Exod.
19.
And
the
punishment
was
only
secular
upon
the
violation
of
the
Seven
Precepts
,
given
to
the
Sons
of
Noah
,
the
uncircumcised
was
to
be
punished
,
though
not
forinsecally
,
yet
by
Gods
own
immediate
hand
;
and
a
particular
judgment
of
the
same
nature
was
the
Curse
upon
Meroz
,
the
punishment
of
Kore
,
Dathan
and
Abiram
,
nor
do
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Anathema
,
&c.
as
used
by
the
Prophets
according
to
the
Septuagint
,
or
other
Greek
Translations
,
signifie
any
thing
else
,
nor
are
there
used
for
Excommunication
,
or
afterwards
by
the
Apostles
,
as
in
St.
Paul's
delivering
up
the
incestuous
to
Sathan
,
&c.
and
the
Jews
took
up
that
Excommunication
which
was
of
later
years
exercised
among
them
by
special
Compact
with
one
another
,
in
the
time
of
Captivity
,
and
for
the
present
Exigence
,
when
the
Temporal
Power
was
taken
out
of
their
hands
,
and
which
was
no
ways
appropriated
to
the
Priest
,
or
any
other
Order
of
Men
,
either
now
under
their
Captivity
,
or
for
the
infliction
of
those
other
Punishments
before
or
after
the
Law
;
and
what
Excommunications
were
practised
in
the
Apostles
times
,
and
the
first
Century
(
where
by
the
way
,
his
great
Master
Erastus
will
allow
of
none
,
in
his
Hundred
Theses
answered
by
Theodore
Beza
in
his
Tractatus
Pius
&
Moderatus
de
verâ
Excommunicatione
,
&
Christiano
Magisterio
)
was
first
Judaick
,
in
imitation
of
the
Jews
;
for
there
was
none
of
the
Christians
for
many
years
after
our
Saviour's
Ascension
,
which
were
not
either
Jews
originally
,
or
Greek
Proselytes
,
and
were
accounted
as
Jews
in
common
repute
,
and
members
of
their
Synagogue
,
and
so
used
their
Customs
and
Rights
as
before
,
and
of
which
this
of
Excommunication
was
one
,
and
so
living
among
the
Jews
,
and
call'd
by
the
same
Name
,
when
Caesar
indulged
the
Jews
,
and
they
had
the
liberty
of
their
own
Religion
,
the
Christians
enjoy'd
the
Priviledges
together
with
them
;
and
thus
their
Excommunication
became
Caesarean
,
their
Church
Acts
derived
a
Publick
Autority
from
the
Empire
;
(
having
none
before
but
by
private
Covenant
)
and
by
this
Autority
they
held
Presbyteries
,
had
Judicatures
,
relating
purely
to
their
Religion
,
and
retained
a
Power
to
Punish
under
Death
,
as
did
the
Jews
,
and
if
not
thwarting
the
Laws
Imperial
;
and
which
grant
of
Favour
,
though
abated
by
succeeding
Emperors
,
they
notwithstanding
retained
a
Body
,
and
Union
among
themselves
,
upon
their
own
terms
for
Confederation
,
till
the
days
of
Constantine
,
and
the
Empire
became
Christian
;
and
then
the
Church
being
taken
in
to
the
State
,
the
Jurisdiction
wholly
became
his
,
as
naturally
annexed
to
the
Crown
,
and
there
to
reside
till
all
Autority
and
Power
ceaseth
.
This
is
the
chief
of
Mr.
Selden's
Plot
,
for
the
overthrowing
the
Power
of
Christ's
Kingdom
,
in
the
Polity
,
Laws
and
Rights
of
it
,
Lib.
1.
De
Syned
.
cap.
3.
4
,
5
,
6
,
7
,
8.
11.
and
which
has
with
much
more
advantage
been
very
lately
represented
to
the
Age
,
than
I
am
able
to
do
,
by
a
great
and
Learned
Hand
,
Dr.
Parker
,
Arch-deacon
of
Canterbury
.
Nor
needs
there
any
thing
more
to
be
added
for
the
satisfying
the
World
of
the
vainer
Attempts
,
and
undue
Consequents
there
raised
,
only
the
general
Design
of
this
Discourse
engages
,
that
it
be
not
wholly
passed
by
,
and
which
otherwise
could
not
be
answer'd
.
THOMAS
Erastus
,
Mr.
Selden's
great
and
§
.
X
admired
Master
,
though
not
licking
and
shaping
his
Beastly
&
Abortive
brood
so
throughly
,
Missing
in
many
things
what
the
other
has
Hit
upon
;
yet
in
his
forementioned
Hundred
Theses
he
urges
much
the
same
way
;
as
,
that
because
the
Sword
was
the
Punishment
among
the
Jews
,
so
all
Offenders
of
what
Nature
soever
are
by
the
Coercion
alone
of
the
Magistrate
to
be
Corrected
,
and
the
Christian
Church
is
to
go
no
farther
than
theirs
did
,
and
the
Civil
Magistrate
has
all
the
Care
of
Religion
,
that
it
is
very
difficult
to
conceive
,
how
there
can
be
two
Heads
in
one
Body
,
both
to
have
right
to
Punish
and
Exercise
Domination
over
the
same
Subjects
,
still
supposing
no
Power
to
have
,
or
that
can
have
,
existency
,
but
that
of
outward
Coercion
.
And
which
Plea
,
however
it
might
be
forced
from
him
,
and
seem
necessary
,
and
makes
a
plausible
shew
of
Truth
,
in
regard
of
Beza's
Lay-Elders
and
the
Consistorian
Government
of
Geneva
,
and
in
whose
irregular
Power
he
instances
,
laying
Penal
Mulcts
and
outward
Restraints
,
as
do
the
Civil
Magistrates
;
and
the
Consideration
of
which
ran
him
upon
this
his
,
as
groundless
,
Extreme
.
Yet
as
to
the
Constitution
and
Practice
of
the
truly
Catholick
Christian
Church
,
it
has
no
Pretence
or
likelihood
at
all
,
as
will
hereafter
be
made
to
appear
.
CLAVDIVS
Salmasius
,
though
he
was
§
.
XI
a
Man
very
much
if
not
altogether
of
Beza's
Complexion
;
yet
is
he
not
so
ingenuous
,
and
true
to
their
common
Cause
,
as
was
Beza
in
his
Writings
against
Erastus
;
for
in
his
Apparatus
to
his
Book
De
Primatu
Papae
,
a
long
rambling
,
indigested
,
tedious
Discourse
,
purposely
made
against
the
Divine
Right
of
Bishops
;
he
there
to
pursue
home
his
Design
,
takes
away
all
Church-Government
whatsoever
at
the
same
rate
of
arguing
.
And
if
he
concludes
any
thing
at
all
,
and
which
is
not
easily
seen
,
it
is
this
,
That
a
Bishop
is
so
far
from
having
a
distinct
Power
above
a
Presbyter
,
solitary
and
apart
from
him
;
that
he
has
neither
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
general
,
no
Government
nor
Jurisdiction
at
all
.
And
the
reason
he
backs
it
with
is
this
,
Christ
did
not
invest
his
Apostles
with
the
Power
of
worldly
and
civil
Magistrates
,
when
he
sent
them
out
to
Preach
.
If
so
,
he
should
have
adjoyned
to
them
so
many
Lictors
and
Apparitors
,
furnished
them
with
Whips
and
Axes
;
and
not
having
done
it
,
there
is
no
Magistracy
at
all
,
nothing
of
Power
residing
,
because
able
to
engage
none
by
Violence
;
neither
Corporal
nor
Pecuniary
Mulcts
can
be
inflicted
by
them
.
And
so
in
his
Dissertation
De
Episcopis
&
Presbyteris
contra
Petavium
,
under
the
Name
of
Walo
Messalinus
,
he
concludes
Episcopacy
to
be
Curatio
only
,
and
which
he
distinguishes
à
Magistratu
,
Potestate
&
Imperio
,
from
all
sorts
of
Government
.
And
says
expresly
,
That
any
Jurisdiction
of
one
Clergy-man
above
another
came
from
Constantine
,
Cap.
6.
and
so
Zealous
is
he
to
make
Episcopacy
but
an
Humane
Disposition
,
that
he
delivers
it
as
his
Opinion
,
and
takes
a
great
deal
of
pains
to
prove
it
,
That
the
Presbyters
themselves
,
are
no
other
than
Lay-men
,
have
nothing
of
a
Distinction
,
or
of
a
Power
different
from
the
Laity
,
as
the
Priesthood
of
old
had
amongst
the
Jews
.
That
as
Lay-men
did
Baptize
,
as
well
as
any
,
and
which
is
acknowledged
,
so
that
Bishops
and
Presbyters
do
Administer
the
Sacraments
of
Christ
,
't
is
only
as
dedicated
to
it
,
by
the
choice
of
the
People
,
and
in
whose
absence
Laicks
may
Consecrate
all
Believers
,
and
not
only
the
Apostles
,
receiving
the
Commission
and
Power
at
Christ's
Institution
;
and
suitably
was
it
done
in
every
Family
,
and
after
Supper
,
for
some
Ages
;
and
the
difference
betwixt
the
Order
Ecclesiastical
,
and
the
People
in
common
,
has
nothing
of
Divine
Institution
.
That
Ordination
by
Imposition
of
hands
,
gives
nothing
at
all
of
new
Power
;
only
ranks
them
in
such
a
Body
and
Order
,
as
First
,
Second
and
Third
.
And
the
Door-Keepers
have
as
much
a
place
and
order
in
the
Church
,
as
either
Deacon
,
Presbyter
or
Bishop
;
the
Bishop
and
Presbyter
were
only
the
more
Honorable
and
Honest
part
of
the
People
.
And
thus
he
brings
in
his
Lay-Elders
to
have
an
equal
Right
and
Government
in
Church
Matters
with
them
,
by
a
Primitive
Devolution
,
and
which
Officers
once
were
in
every
Church
,
but
now
remains
only
in
the
Affrican
,
though
with
the
addition
of
the
Order
of
Presbyters
,
for
which
there
is
no
footstep
in
the
Primitive
Apostolical
Church
.
And
at
last
is
angry
with
Petavius
,
that
he
perstringes
the
Waldenses
and
Luther
,
because
they
retained
no
Priesthood
at
all
,
under
the
Gospel
;
but
believe
that
just
and
faithful
Laicks
may
do
all
that
is
needful
in
the
Church
of
God
,
and
discharge
every
Ecclesiastical
Office
,
receiving
a
Power
by
the
Imposition
of
the
hands
of
the
Presbytery
;
that
is
,
the
Senate
not
Ecclesiastical
but
Laick
;
in
which
whether
Petavius
injures
the
Waldenses
and
Luther
or
not
,
is
not
the
matter
now
to
be
enquired
after
;
sure
it
is
,
Salmasius
adopts
these
their
imputed
Opinions
,
and
they
are
his
.
And
he
thinks
it
the
Mind
of
St.
Peter
too
,
whom
he
cites
,
Cap.
2.
calling
the
Laicks
that
are
faithful
,
an
Holy
Priesthood
,
to
offer
Spiritual
Sacrifices
acceptable
to
God
through
Christ
Jesus
,
a
Royal
Priesthood
,
Ibid.
and
all
which
Petavius
the
Jesuite
makes
no
small
advantage
of
,
to
the
Infamy
of
the
Reformation
.
Neither
have
I
done
Claudius
Salmasius
any
injury
in
ranking
him
among
those
that
deny
all
Church-Power
as
from
Christ
Jesus
;
for
he
is
worse
than
those
I
have
mentioned
before
him
,
he
takes
the
civil
assignation
from
the
hands
of
the
Prince
,
and
puts
it
into
the
People
.
So
that
every
Man
may
as
well
Ordain
himself
;
as
in
the
days
of
Jeroboam
.
And
hence
we
cannot
but
take
notice
with
what
furious
,
inconsiderate
,
malicious
purposes
some
Men
have
pursued
Episcopacy
,
and
rather
than
have
it
stand
,
they
'l
fall
themselves
,
deny
what
is
otherwise
their
Diana
and
great
Delight
,
the
Divine
Right
of
Presbytery
,
take
away
all
Church-Power
for
ever
with
it
;
And
indeed
the
Principles
that
these
Men
go
upon
are
such
,
when
to
throw
down
Episcopacy
,
that
they
strike
at
our
whole
Christianity
with
the
same
blow
,
as
does
his
Friend
David
Blondel
in
particular
;
and
there
cannot
,
under
their
Guiding
and
Conduct
,
be
any
such
thing
as
either
Truth
or
Heresie
;
the
one
to
be
convincingly
Vindicated
,
or
the
other
solidly
confuted
;
as
might
be
easily
made
appear
.
BUT
what
is
mostly
to
be
admired
,
the
§
.
XII
great
Hugo
Grotius
goes
along
with
them
in
part
,
and
can
apprehend
only
a
Power
that
is
outward
and
compulsive
,
and
working
by
sensible
force
.
And
whatsoever
Power
is
erected
in
the
Church
independent
to
the
Secular
,
is
an
abating
its
Arm
,
an
Usurpation
,
a
sharing
with
the
Prince
in
his
Government
,
De
Imper.
Sum.
Potest
.
in
Sacris
.
Sect.
3.
cap.
1.
cap.
5.
&
Sect.
9.
That
there
is
no
Empire
by
Divine
Right
granted
to
the
Church
.
The
Ministry
of
the
Empire
is
the
Sword
,
but
the
Weapons
of
the
Church
are
not
Carnal
,
Cap.
4.
Sect.
9.
And
again
argues
,
That
there
is
no
Jurisdiction
belonging
to
the
Church
,
because
none
that
is
Coactive
or
Commanding
,
Cap.
9.
Sect.
3.
with
more
to
this
purpose
all
along
there
.
As
also
in
his
Ordinum
Holland
.
Pietas
,
&c.
Orat.
Habit.
in
Senat.
Amstelodam
,
bona
fides
Sibrandi
,
Lubberti
,
&c.
and
yet
that
this
was
not
his
constant
,
lasting
,
through
digested
opinion
,
't
is
again
as
certain
,
he
going
quite
t'other
way
,
and
fully
thwarting
,
even
in
that
very
Discourse
of
his
of
the
Power
of
the
Supreme
Magistrate
in
Holy
Things
,
and
much
oftner
in
his
other
Writings
.
He
will
not
allow
the
Pastors
to
be
Vicars
of
those
very
Powers
,
any
otherwise
then
as
Subjects
;
and
that
,
besides
their
Pastoral
charge
,
they
receive
aliquid
Imperii
&
Jurisdictionis
,
something
of
Empire
and
Jurisdiction
,
Cap.
1.
Sect.
3.
cap.
4.
Sect.
1.
that
Kings
are
the
Object
of
this
Power
,
not
only
as
the
Gospel
is
tendred
unto
them
in
the
way
of
Preaching
,
but
by
the
application
of
the
use
of
the
Keys
,
Cap.
4.
Sect.
3.
&
Cap.
9.
Sect.
18.
That
the
Church
is
Coetus
,
a
Body
and
Association
,
not
only
permitted
,
but
instituted
by
Divine
Right
;
and
whatever
naturally
belongs
to
any
other
Body
,
this
belongs
also
to
the
Church
,
Cap.
4.
Sect.
9.
That
the
Church
destitute
of
the
Protection
of
the
outward
Government
,
doth
not
cease
to
be
a
Church
,
Cap.
8.2
.
He
asserts
a
Church-Power
to
exclude
from
their
Congregations
,
for
either
Heresie
,
or
Immorality
,
and
that
distinct
from
the
Magistrate
,
who
constrains
for
fear
of
Punishment
,
Annot.
in
Mat.
13.41
.
which
Annotations
he
proposes
for
the
Pattern
of
all
his
other
,
and
if
from
any
Writings
of
his
,
we
may
hence
conclude
his
maturated
Judgment
.
And
again
,
in
his
Annotations
on
St.
Luke
6.22
.
he
instances
in
two
Branches
of
this
Power
,
Baptism
and
Excommunication
.
And
in
St.
Joh.
20.23
.
and
when
the
Apostle
only
advises
to
shun
Evil
Men
,
he
concludes
the
Presbyterium
or
Association
,
was
not
then
setled
at
Rome
,
otherwise
he
had
order'd
,
that
they
had
then
been
Excommunicated
.
In
Rom.
6.17
.
and
in
1
Cor.
5.11
.
by
the
Keys
of
David
,
he
understands
,
not
only
he
that
hath
the
Power
of
Death
and
Hell
,
but
he
that
hath
Plenissimum
Imperium
,
the
entire
Power
in
the
House
of
God
,
as
Eliachim
had
in
the
House
of
David
.
Ad
Apoc.
3.7
.
and
,
then
which
,
what
more
can
be
desired
by
us
,
and
how
consistent
with
himself
any
one
may
see
.
I
'le
only
add
the
words
of
our
Profound
Mr.
Thorndike
in
his
Treatise
of
the
Laws
of
the
Church
,
p.
395.
He
that
in
his
Preface
to
his
Annotations
on
the
Gospel
shall
read
him
disclaiming
whatever
the
Consent
of
the
Church
shall
be
found
to
refuse
,
will
never
believe
that
he
had
admitted
no
Corporation
of
the
Church
,
without
which
,
no
Consent
thereof
,
could
have
been
observed
.
And
't
is
,
I
say
,
from
these
his
Annotations
on
the
Gospels
,
we
are
to
find
and
know
what
are
his
Sentiments
;
if
any
where
,
he
desires
us
to
have
recourse
hither
,
if
we
will
read
his
other
things
with
Profit
,
in
his
Preface
to
the
Reader
.
Now
,
that
those
above
cited
Treatises
in
which
his
Errors
as
to
Church-Government
are
so
visible
,
were
all
wrote
when
he
was
young
,
't
is
certain
;
and
that
he
was
too
much
pre-occupated
and
prejudiced
by
his
Education
and
particular
Converse
and
Business
at
Amsterdam
,
in
such
his
Youth
,
follows
in
course
,
and
himself
was
afterwards
sensible
of
,
and
lamented
it
throughout
his
whole
Life
.
And
thinks
it
less
Candid
and
Ingenious
in
Andrew
Rivette
,
that
he
objects
those
things
against
him
,
that
he
had
wrote
some
times
since
,
Cum
illi
multarum
rerum
conspectum
adimeret
nimius
Patriae
amor
;
cùm
esset
Parvulus
,
loquebatur
ut
Parvulus
;
when
the
over-much
love
to
his
Country
,
did
take
from
him
the
sight
of
many
things
.
When
he
was
a
Child
,
he
wrote
as
a
Child
,
Rivet
.
Apol.
Discuss
.
Pag.
732.
And
it
must
be
also
very
harsh
and
severe
in
us
,
should
we
object
against
him
that
his
particular
Treatise
of
the
Power
of
the
Supreme
Magistrate
in
Holy
Things
,
which
that
it
is
a
Posthumous
work
't
is
most
apparent
.
And
farther
,
That
he
disown'd
it
when
it
was
wrote
,
and
never
design'd
it
for
the
Press
,
't
is
more
then
probable
;
especially
if
we
give
Credit
to
what
account
our
Herbert
Thorndike
gives
of
it
,
in
his
Laws
of
the
Church
,
the
last
Chapter
,
That
at
his
being
in
England
,
he
left
it
with
two
great
Prelates
of
our
Church
,
Lancelot
Lord
Bishop
of
Winchester
,
and
John
Lord
Bishop
of
Norwich
,
to
peruse
;
and
both
of
them
advising
him
not
to
Print
it
,
he
rested
in
their
Judgments
,
and
't
was
laid
aside
till
his
Death
.
And
indeed
,
that
that
Treatise
was
not
the
issue
of
a
fixed
Judgment
,
but
to
serve
a
Party
,
appears
from
the
unevenness
of
the
Discourse
,
contradicting
it self
frequently
,
and
contending
against
the
very
design
of
it
;
the
great
Argument
of
a
raw
imperfect
confused
Notion
.
And
particularly
,
if
we
consider
,
he
was
every
ways
an
adherent
to
the
Holland
Remonstrants
,
a
sort
of
Men
,
that
in
Prejudice
to
the
Church
,
so
extremely
flatter'd
the
Civil
Magistrate
;
as
our
Author
makes
it
appear
,
Ibid.
suprà
;
though
he
never
drank
so
deep
of
the
Cup
,
as
to
take
off
the
Dregs
,
as
he
himself
farther
pleads
to
Rivet
,
concerning
some
Presbyterian
Tenents
,
imbibed
in
his
Youth
,
Ibid.
suprà
,
and
acknowledges
much
to
the
Mercies
of
God
,
that
when
compassed
round
with
their
so
great
Power
,
he
could
never
be
brought
to
Approve
that
which
is
proper
to
Calvinists
,
Ibid.
And
how
easily
these
things
slide
into
Mankind
,
how
incredibly
they
work
,
and
how
difficultly
cast
off
,
Experience
too
much
Evidences
;
The
Natural
Love
to
a
man's
Country
,
the
Prejudice
of
his
Education
,
the
higher
Imployments
in
it
,
its
Applause
and
Acclamations
:
All
which
Grotius
had
in
a
great
measure
.
The
latter
alone
is
able
to
spoil
a
Judgment
;
it
must
do
it
,
where
entertained
and
pursued
:
and
though
he
that
reads
over
Grotius
,
and
says
he
is
not
the
better
for
him
,
such
is
his
excellent
and
incomparable
Notion
,
must
be
either
a
great
Fool
,
or
very
ill
natur'd
;
yet
't
is
to
be
doubted
some
of
these
never
quitted
him
quite
,
his
Theological
Works
,
lately
Printed
together
,
give
too
great
a
Presumption
;
all
Amsterdam
,
somewhere
or
other
being
to
be
found
in
them
,
and
every
one
may
pick
out
,
or
very
near
it
,
his
own
Religion
.
So
fatal
is
it
,
for
Men
of
great
Parts
to
set
out
,
without
some
first
Principles
,
as
he
did
,
and
frame
their
Scheme
of
Divinity
to
the
present
Notion
and
Conception
,
no
regard
had
to
something
receiv'd
,
and
certain
.
So
in
course
does
it
follow
,
what
in
him
is
to
be
found
,
and
nothing
could
have
done
him
so
much
right
,
as
,
in
the
setting
out
of
his
Works
,
to
have
given
account
to
the
World
,
of
the
particular
time
,
when
they
were
each
of
them
Composed
,
and
first
made
Publick
.
All
that
I
shall
add
more
concerning
Grotius
,
is
this
,
In
the
pursuance
of
his
assumed
Notion
of
Supreme
,
laid
down
by
him
in
the
Entrance
to
his
Treatise
De
Imperio
summarum
Potestatum
in
Sacris
,
and
which
is
the
chief
occasion
of
his
following
Mistakes
.
As
,
To
be
Supreme
is
to
be
above
all
,
indefinitely
in
the
full
Latitude
of
things
,
and
where
fixed
and
attributed
to
any
one
Person
or
Subject
,
the
very
Design
and
Nature
of
the
Expression
,
will
allow
none
to
be
excluded
,
or
exempted
from
a
Submission
and
Subjection
;
no
other
Power
can
be
supposed
,
and
not
in
Subordinacy
and
Dependency
upon
,
to
be
and
subsist
,
without
and
besides
it
.
He
is
so
unhappy
,
as
to
fall
into
and
pursue
the
same
Mistake
,
the
Jesuit
had
done
in
Doctor
Bilson's
Book
of
Christian
Subjection
,
and
Obedience
,
in
the
Second
Part
,
who
there
thus
argues
against
the
Oath
of
Supremacy
.
If
Princes
be
Supreme
Governors
over
all
Persons
in
all
Causes
;
then
in
vain
did
the
Holy
Ghost
appoint
Pastors
and
Bishops
to
govern
the
Church
,
then
are
they
Superior
to
Christ
himself
,
in
effect
being
Christ's
Masters
;
then
may
they
prescribe
which
way
to
Worship
God
.
And
goes
on
a
little
farther
,
and
declares
his
dislike
to
Supreme
in
the
Oath
,
because
,
that
word
maketh
Princes
Superior
to
God
himself
,
for
Supreme
is
Superior
to
all
;
neither
Christ's
own
Person
,
nor
his
Church
excepted
.
Now
,
I
say
,
this
one
and
the
same
Notion
of
Grotius
and
the
Jesuit
,
if
adhered
unto
,
and
both
will
continue
to
allow
it
;
they
are
upon
equal
Grounds
,
and
with
the
same
advantage
sight
against
one
another
,
and
the
Combat
may
be
Eternal
,
only
of
Skirmishes
and
some
Blows
;
but
no
Victory
on
either
side
.
When
Grotius
goes
along
with
our
Church
of
England
,
and
makes
his
Magistrate
Supreme
in
all
Causes
,
and
over
all
Persons
,
the
Jesuite
tells
him
,
That
to
be
Supreme
is
above
all
,
to
be
Superior
to
all
,
and
he
sets
up
his
Prince
above
God
and
Christ
,
and
the
Church
;
when
the
Jesuit
asserts
the
Supreme
Power
of
the
Church
of
God
,
Grotius
upon
the
same
Ground
replies
the
self-same
thing
upon
him
.
That
he
exalts
the
Church-Power
above
God
and
Christ
,
and
the
Magistrate
,
as
all
their
Masters
.
And
indeed
,
according
to
these
Mens
Notions
,
to
apply
the
Superlative
to
any
Person
or
Thing
,
is
the
height
of
Blasphemy
.
For
why
?
God
is
not
excepted
.
And
the
most
common
Phrases
,
of
a
most
Mighty
Prince
,
a
most
Holy
Place
,
a
most
Wise
Counsellor
,
are
all
instances
of
it
;
nor
can
any
one
Attribute
of
Gods
,
be
otherwise
applyed
to
the
Creature
.
Whereas
,
if
the
Word
be
understood
and
used
,
as
in
common
use
it
is
to
be
,
and
in
complyance
with
things
it
must
be
,
suitable
to
the
present
Subject
it
is
assign'd
and
limited
to
,
and
the
particular
things
it
is
conversant
with
,
as
under
such
and
such
Heads
and
Orders
,
all
is
easie
and
plain
.
Thus
God
is
the
alone
Supreme
,
all
Rule
,
Governance
and
Autority
being
originally
in
him
and
eminently
.
Christ
is
Supreme
,
as
Head
of
the
Church
,
to
whom
all
Power
is
given
of
the
Father
,
for
bringing
Mankind
to
Heaven
;
the
Apostles
and
their
Successors
,
the
Pastors
of
the
Church
,
were
and
are
now
Supreme
on
Earth
,
in
the
same
Power
derived
from
Christ
,
by
the
Apostles
unto
them
.
The
Prince
is
Supreme
,
and
hath
all
Power
from
God
committed
unto
him
;
as
to
Government
relating
to
this
World
;
over
all
Things
,
Persons
and
Causes
,
to
appropriate
or
alienate
,
to
Endow
,
Limit
,
Restrain
,
Coerce
or
Compel
,
as
the
alone
Supreme
Law-giver
upon
Earth
,
and
none
may
oppose
;
and
the
great
and
gyant
Objection
,
that
is
only
wrangling
about
and
mistaking
of
words
,
falls
to
the
ground
,
as
it
is
in
it self
nothing
.
CHAP.
IV.
Chap.
4.
The
Contents
.
The
Objections
answer'd
.
Selden's
Error
,
that
there
are
to
be
,
no
other
Punishments
by
Christ
,
than
was
before
and
under
the
Law
;
the
Query
is
to
be
what
Christ
did
actually
constitute
;
He
mixes
the
Temporal
Actions
of
the
Apostles
,
and
those
design'd
for
Perpetuity
.
Adam
and
Cain
might
have
more
than
a
Temporal
Punishment
,
Sect.
1.
The
great
Disparity
betwixt
the
Jewish
and
Christian
State
considered
,
no
Inferences
to
be
drawn
from
the
one
to
the
other
,
but
what
is
on
our
side
,
Sect.
2.
Theirs
is
the
Letter
,
ours
the
Spirit
;
They
Punish'd
by
Bodily
Death
,
we
by
Spiritual
,
Sect.
3.
If
Government
was
judged
so
absolutely
necessary
by
the
dispersed
Jews
,
that
they
then
framed
one
of
their
own
for
the
present
Necessity
,
and
whose
Wisdom
in
so
doing
,
Mr.
Selden
so
much
admires
;
it
must
blemish
our
Saviour
much
to
say
,
he
purposely
call'd
together
a
Church
and
design'd
it
none
of
its
own
,
to
preserve
it
,
Sect.
4.
The
Jews
Excommunication
,
was
not
bodily
Coercive
,
and
then
there
may
be
such
a
Punishment
,
an
Obligation
to
Obedience
,
without
force
,
and
that
is
not
outward
;
and
this
much
more
in
the
Christian
Society
,
Sect.
5.
And
this
their
Government
abstracted
from
the
Civil
Magistrate
,
is
an
Essay
of
Christ's
Government
;
so
far
of
the
same
Nature
,
to
come
into
the
World
,
Sect.
6.
The
Christian
Church
might
be
both
from
Caesar
and
Christ
,
as
was
the
Jewish
,
from
God
and
Caesar
,
and
there
is
no
thwarting
.
The
Jews
and
Christians
distinct
,
Sect.
7.
In
answer
to
his
main
Objection
,
That
all
Government
must
be
of
this
World
,
Sect.
8.
It
is
replied
,
To
assert
Christ
to
have
such
a
Kingdom
,
is
to
thwart
his
design
of
coming
into
the
World
,
the
whole
course
of
his
Actions
and
Government
;
and
those
Ancients
that
expected
him
to
come
and
Rule
with
them
on
Earth
;
yet
did
not
believe
it
to
be
accomplished
,
till
after
the
Resurrection
,
Sect.
9.
To
say
he
therefore
has
no
Power
at
all
,
is
as
wide
of
Truth
,
the
way
of
Men
in
Error
,
to
run
from
one
extreme
to
another
,
and
of
Mr.
Selden
here
,
Sect.
10.
The
Church
is
a
Body
of
a
differing
Nature
from
others
,
Sect.
11.
With
differing
Organs
and
Members
of
its
own
,
in
Subordination
to
one
another
,
Sect.
12.
With
different
Offices
and
Duties
,
Gifts
and
Endowments
;
these
either
Common
to
all
Believers
,
or
limited
to
particular
Persons
,
Sect.
13.
As
Christians
in
common
,
they
had
one
Faith
,
into
which
Baptized
,
and
of
which
Confession
was
made
;
the
Apostles
Creed
,
and
other
Summaries
of
Faith
and
sound
Doctrine
.
Interrogatories
in
Baptism
.
How
Infants
perform
it
,
Sect.
14.
They
had
one
and
the
same
Laws
and
Rules
for
Obedience
for
which
they
Covenanted
,
which
is
their
Baptismal
Vow
,
the
Abrenunciation
of
the
World
,
the
Flesh
and
the
Devil
,
Sect.
15.
One
Common
Worship
and
Service
,
and
Religious
Performance
to
God
,
in
their
Assemblies
,
the
particular
Offices
and
Duties
there
,
the
Priest
and
People
officiate
interchangeably
;
as
in
Tertullian
,
Justin
Martyr
,
&c.
Sect.
16.
Common
Duties
and
Services
as
to
God
,
so
to
one
another
;
in
supplying
one
anothers
Necessities
as
occasion
,
Sect.
17.
In
the
supply
of
such
as
attended
at
the
Altar
,
by
a
Common
Purse
deposited
in
the
hands
of
the
Bishop
,
Sect.
18.
Of
the
Poor
and
Indigent
,
whose
Treasurer
was
the
Bishop
,
Sect.
19.
The
Power
,
Offices
,
and
Duties
not
promiscuous
,
but
limited
to
particular
Persons
,
are
those
of
the
Ministry
,
distributed
into
the
three
standing
Orders
of
Bishop
,
Presbyter
,
and
Deacon
,
and
which
make
up
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Gospel
Priesthood
to
remain
to
the
Restitution
,
Sect.
20.
This
Power
and
Jurisdiction
,
though
limited
to
and
residing
in
these
three
,
yet
it
is
not
in
each
of
them
alike
,
in
the
same
degree
,
force
,
and
virtue
;
the
Deacon
is
lowest
,
the
Presbyter
next
;
the
Bishop
,
the
full
Orders
and
Vppermost
,
Supreme
and
including
all
,
Sect.
21.
Against
this
Primacy
of
Bishops
,
that
of
Metropolitans
,
Exarchy
,
Patriarchy
,
and
the
Supremacy
of
Rome
is
objected
,
Sect.
22.
The
Metropolitan
,
&c.
is
in
some
Cases
above
the
Bishop
,
but
not
in
the
Power
of
the
Priesthood
;
't
is
the
same
Power
enlarged
.
No
new
Ordination
in
Order
to
it
,
Sect.
23.
The
Vniversal
Primacy
of
the
Bishop
of
Rome
is
but
Pretended
,
not
bottom'd
on
either
the
Scriptures
,
or
Fathers
,
or
Councils
,
Sect.
24.
25
,
26.
The
Bishops
Superiority
,
or
full
Orders
and
Power
in
the
Church
is
reassumed
,
and
farther
asserted
.
He
with
his
Presbyter
or
Deacon
,
or
some
one
of
them
are
to
be
in
every
Congregation
;
for
the
Presbyter
or
Deacon
or
both
to
assemble
the
People
and
Officiate
,
and
not
under
him
,
is
Schism
.
The
several
instances
of
this
Power
of
the
Priesthood
,
Sect.
27.
To
Preside
in
the
Assemblies
,
Pray
,
give
Thanks
for
,
Teach
and
Govern
there
.
No
Extempore
Prayers
in
those
Assemblies
,
Sect.
28.
To
Administer
the
Sacraments
,
the
Consecration
of
the
Lords
Supper
,
by
Prayer
and
Thanksgiving
and
Attrectation
of
the
Elements
.
Baptism
by
Lay-Persons
.
Rebaptizations
on
what
terms
in
the
Ancient
Church
Confirmation
,
Sect.
29.
To
Vnite
and
Determine
in
Council
.
The
use
of
Councils
and
Obligation
.
Their
Autority
Declarative
,
Autoritative
,
Sect.
30.
To
impose
Discipline
,
the
several
instances
and
degrees
of
it
,
in
the
Ancient
Church
.
Indulgencies
and
Abatements
,
Sect.
31.
To
Excommunicate
or
cast
out
of
the
Church
,
a
Power
without
which
the
Church
as
a
Body
cannot
subsist
;
a
natural
Consequent
to
Baptism
,
Priests
not
excommunicated
,
but
deposed
,
Sect.
32.
To
Absolve
,
and
Re-admit
into
the
Church
,
this
the
design
of
Excommunication
,
which
is
only
a
shutting
out
for
a
time
,
in
order
to
Mercy
,
on
whom
to
be
inflicted
.
It
s
certain
force
in
the
Execution
,
Sect.
33.
To
depute
others
in
the
Ministry
by
Ordination
;
the
Necessity
of
it
.
An
instance
in
St.
John
out
of
Eusebius
,
St.
Clemens
Romanus
,
Calvin
and
Beza's
Opinion
and
Practice
.
It
s
ill
Consequences
.
Only
,
those
of
the
Priesthood
can
give
this
Power
to
others
,
Sect.
34.
The
Objection
answered
,
and
't
is
plain
the
Church
is
an
Incorporation
,
with
Laws
,
Rewards
and
Penalties
of
its
own
,
not
of
this
World
,
nor
opposing
its
Government
,
Sect.
35.
The
outward
stroke
is
reserved
to
the
Day
of
Judgment
,
but
the
Obligation
is
present
.
If
the
Church
has
no
Power
nor
Obligation
,
because
not
that
present
Power
to
Punish
,
or
any
like
it
;
neither
has
any
Law
in
the
Gospel
.
Mr.
Hobbs
the
more
honest
Man
,
says
neither
the
Ecclesiastical
,
or
Evangelical
Law
obliges
.
His
and
their
Principles
infer
it
,
Sect.
36.
The
Power
of
Christ
and
his
Church
cannot
clash
with
the
Civil
Power
,
because
no
outward
Process
till
the
Day
of
Judgment
,
and
then
civil
outward
Dominion
is
to
cease
in
its
course
;
the
present
Vnion
and
Power
to
be
sure
cannot
:
this
is
clear
from
the
several
instances
of
it
,
already
reckon'd
up
,
Sect.
37.
Their
Faith
is
an
inward
act
of
the
Soul
,
acquitted
by
Mr.
Hobbes
;
and
that
which
is
more
open
,
Confession
,
obliges
,
if
opposed
,
but
to
dye
,
and
be
Martyrs
,
Sect.
38.
That
they
Covenant
against
Sin
,
makes
them
but
the
better
Subjects
,
Sect.
39.
No
Man
that
says
his
Prayers
duly
can
be
a
Rebel
;
because
first
of
all
to
own
his
Prince
and
Pray
for
him
.
The
first
Christians
Innocency
defended
them
,
when
impleaded
for
Assembling
without
leave
.
If
this
did
not
do
,
they
suffer'd
;
Their
Christianity
did
not
exempt
them
from
inspection
,
Sect.
40.
Charity
,
not
obstructive
to
Government
,
when
on
due
Objects
;
a
common
Purse
without
leave
,
dangerous
,
not
generally
to
be
allow'd
.
These
Christians
innocency
indemnified
them
.
The
Divine
Right
of
Titles
how
asserted
.
Nothing
can
justifie
those
Practices
,
but
their
real
Case
.
The
Profession
of
Christianity
must
otherwise
cease
,
Sect.
41
,
42.
Presiding
in
the
Church
,
rises
no
higher
than
the
Duties
exercised
.
'T
is
Dr.
Tillotson
alone
ever
said
,
—
To
Preach
Christ
,
is
to
Affront
Princes
;
If
the
Jesuit
do
,
let
him
look
,
to
it
.
Christianity
is
not
in
fault
.
An
entring
into
,
or
renewing
the
Covenant
,
at
the
Font
or
Altar
,
is
no
Encroachment
on
the
but
Justice
of
Peace
in
the
Neighborhood
,
Sect.
43.
Excommunication
and
other
Censures
change
no
Mans
Condition
as
to
this
World
;
they
have
no
force
,
but
in
relation
to
known
Duties
.
Prudence
is
to
rule
in
the
Execution
,
particular
regard
to
be
had
to
Princes
.
Whatever
is
Coercive
annexed
,
is
from
the
Prince
.
Lay-Judges
,
Chancellors
,
&c.
when
first
granted
by
the
Empire
upon
the
Bishops
Petition
.
The
same
is
Absolution
,
neither
,
innovate
in
Civil
Affairs
,
Sect.
44.
Conciliary
Acts
,
invade
no
more
than
does
the
Gospel
it self
.
That
Canons
have
had
the
precedency
of
the
Law
,
is
by
the
favour
of
Princes
;
a
Council
without
local
meeting
.
Letters
Missive
,
Sect.
45.
Ordaining
others
,
no
more
prejudicial
to
the
Crown
than
the
former
acts
.
This
is
Mr.
Hobbe's
Misapprehension
,
Sect.
46.
HAVING
produced
the
chief
and
first
§
.
I
:
Arguments
and
Autorities
that
are
depended
upon
,
and
urged
in
this
Controversie
;
an
Answer
to
some
of
which
,
I
have
already
prevented
;
others
fall
in
pieces
of
themselves
to
an
easie
Capacity
;
the
rest
I
shall
indeavour
to
refute
,
in
these
following
Conclusions
,
and
which
will
tend
much
to
the
cleering
the
whole
Subject
;
and
I
'le
begin
with
the
first
and
great
Error
of
Mr.
Selden
,
and
his
other
Friends
,
and
which
is
laid
down
and
insisted
on
as
the
Foundation
of
the
whole
ensuing
Fabrick
.
We
are
told
that
all
Punishments
both
before
,
and
after
,
the
giving
the
Law
in
Sinai
,
from
Adam
to
Christ
,
were
bodily
and
outwardly
Coercive
,
and
inflictive
,
the
distinction
of
Sins
Spiritual
and
Temporal
was
not
then
known
,
nor
was
there
any
such
different
Regiments
and
Governors
,
in
regard
to
them
;
the
Sword
punish'd
Adulteries
as
well
as
Burglary
.
And
therefore
't
is
so
still
under
the
Gospel
,
by
the
Institution
of
our
Lord
and
Saviour
Jesus
Christ
;
nor
was
there
a
Jurisdiction
separate
and
apart
,
relating
alone
to
Spiritual
Church
Affairs
,
designed
,
or
erected
,
by
him
.
An
Inference
(
granting
the
truth
of
the
Premises
)
surely
as
wide
as
their
keenest
Adversaries
can
wish
it
to
be
,
and
the
Consequence
had
been
every
ways
as
due
and
firm
,
in
respect
to
the
Law
given
by
Moses
,
that
there
were
never
any
such
Levitical
Rites
,
and
Ceremonies
given
from
God
by
him
,
such
a
Polity
erected
,
because
nothing
like
it
,
that
we
know
of
,
was
given
to
Adam
,
in
Paradice
;
nor
is
there
one
Rule
,
Law
or
Direction
since
given
to
his
Succession
,
the
Patriarchs
in
particular
,
but
upon
the
same
force
and
account
,
must
still
be
exemplary
,
nor
ought
there
,
can
there
be
,
any
institution
that
is
diverse
from
them
received
;
if
a
distinct
Power
,
from
all
the
World
before
him
,
be
admitted
and
allowed
in
Moses
the
Servant
,
much
more
in
Christ
a
Son
over
his
own
House
,
by
whom
God
hath
spoken
to
us
in
these
last
days
,
as
in
times
past
he
did
to
the
Fathers
,
by
the
Prophets
,
whom
he
appointed
Heir
of
all
things
;
by
whom
also
he
hath
made
the
worlds
;
who
is
the
bright
Image
of
his
Person
,
upholding
all
things
by
the
word
of
his
Power
,
Heb.
1.1
,
2
,
3
,
4
,
5
,
6.
who
had
greater
Autority
,
more
full
and
larger
Instructions
and
Commission
,
and
more
signally
evidenced
to
the
outward
sense
of
Mankind
,
than
any
Prophets
or
Messengers
of
Gods
had
before
,
who
had
all
Power
in
Heaven
and
Earth
committed
unto
him
,
both
spake
and
acted
as
never
Man
did
.
And
in
the
same
peculiar
manner
did
he
gather
and
stablish
and
six
his
Church
,
or
Body
upon
Earth
;
and
at
his
going
away
into
Heaven
,
send
down
his
own
Gifts
in
the
face
of
all
Nations
at
the
Feast
of
Pentecost
;
erected
his
own
Kingdom
,
appointed
his
own
Officers
,
assign'd
his
own
Members
,
influenced
them
by
his
own
Spirit
,
governed
them
by
his
own
Laws
,
associated
them
in
his
own
Method
,
and
nothing
of
it
was
of
this
World
.
He
made
a
new
Covenant
,
stablish'd
on
better
Grounds
,
incouraged
with
better
Hopes
and
Promises
,
instituted
new
Ordinances
,
made
new
Seals
and
Conveyances
,
gave
new
Liveries
,
and
Pledges
that
were
diverse
,
a
Government
to
last
for
ever
,
till
the
restitution
of
all
things
,
with
a
respect
to
nothing
future
,
but
Heaven
,
and
all
this
absolute
in
it self
,
and
independent
,
abstract
and
separate
from
any
,
or
all
the
Powers
and
Associations
in
the
world
beside
;
complying
and
yielding
to
no
one
Circumstance
,
Exigence
,
or
Necessity
whatever
;
so
contrived
and
ordained
,
that
as
himself
,
her
Head
,
so
the
Church
his
Body
,
and
every
Member
in
particular
hath
life
in
it self
,
derived
only
from
him
;
their
own
Powers
and
Capacities
,
and
Institutions
,
and
the
gates
of
Hell
are
not
to
prevail
against
them
;
and
then
surely
special
Commands
,
and
different
Offences
,
may
be
allowed
,
there
must
be
new
Animadversions
and
Corrections
,
Discipline
and
Punishments
;
and
these
in
such
hands
as
is
his
Pleasure
.
However
,
to
infer
,
there
is
now
no
such
things
,
or
in
such
a
manner
,
and
such
hands
,
because
never
in
the
World
before
,
is
hugely
inconcluding
;
nor
do
any
Men
that
are
in
earnest
,
or
out
of
a
Plot
,
believe
,
or
declare
themselves
any
otherwise
obliged
by
such
the
forementioned
Instances
and
Presidents
,
whether
in
Law
or
Government
,
any
farther
than
the
Parity
of
Reason
,
and
Correspondency
of
things
enforce
and
engage
;
and
there
would
be
mad
work
were
it
otherwise
.
Only
Mr.
Selden
and
his
Friends
,
are
,
it
seems
,
to
be
excepted
,
who
thus
argue
,
Adam
and
Cain
,
for
their
Offences
against
God
,
had
a
civil
Banishment
.
Achan's
Body
and
all
his
Goods
were
a
devoted
thing
for
his
Sacriledge
.
Others
were
Slain
or
Stoned
,
or
swallowed
up
by
the
Earth
for
their
greater
Impieties
,
Excommunication
was
not
at
all
amongst
the
Jews
for
some
time
,
and
since
,
it
was
received
only
as
a
Compact
among
themselves
to
keep
their
People
in
awe
and
order
,
when
they
were
in
Captivity
,
and
without
the
benefit
of
the
Civil
Magistrate
,
and
their
Penal
Laws
to
correct
and
restrain
them
.
And
therefore
there
are
not
,
neither
ought
to
be
,
any
other
Punishments
under
the
Gospel
;
All
the
Anathema's
,
Devotings
,
Cuttings
off
,
Separation
,
Abstentions
,
Interminations
,
Excommunications
,
are
nothing
else
.
The
Primitive
Christians
,
without
any
Pre-obligation
from
Christ
,
upon
the
same
score
entred
into
their
Discipline
,
and
govern'd
themselves
also
as
they
could
,
while
the
Empire
was
Heathen
;
because
not
capable
any
otherways
to
subsist
,
keep
their
Body
together
and
Protect
it
,
and
which
ceased
when
Constantine
became
Christian
,
who
took
it
all
into
his
own
hands
,
managed
it
as
occasion
,
and
as
he
pleased
;
in
whom
,
by
right
,
alone
it
resided
.
And
the
Argument
is
every
whit
as
good
,
as
to
Baptism
and
the
Lord's
Supper
,
which
were
imitations
of
the
Jewish
Customs
;
and
that
there
is
no
more
in
either
,
than
was
in
their
Baptizing
and
Washing
when
they
made
Proselytes
,
or
in
their
Cup
of
Blessing
,
Drinking
a
Health
,
Eating
and
Banquetting
together
,
and
which
must
be
in
the
Power
of
the
Supreme
Magistrate
,
to
cancel
or
continue
at
his
Pleasure
.
And
much
wider
yet
is
a
farther
Conclusion
of
his
in
his
Twelfth
Chapter
,
That
there
was
no
Excommunication
at
all
amongst
the
Jews
;
nor
is
therefore
to
be
any
among
Christians
,
because
no
mention
of
it
,
in
an
old
Jewish
Manuscript
Ritual
,
which
he
has
by
him
,
and
there
produces
;
and
the
courses
of
Penance
and
Repentance
,
are
all
Innovations
,
because
his
Priest
of
Mahomet
neither
knew
nor
discovered
any
thing
of
it
;
and
which
must
be
the
alone
Inferences
from
all
his
great
Pains
and
Reading
there
shew'd
to
the
World
,
if
there
can
be
any
at
all
.
And
indeed
,
had
he
not
intended
more
to
amuse
the
World
with
a
bulk
of
Stuff
and
Reading
,
as
is
his
usual
way
,
and
by
a
confusion
of
things
first
to
confound
his
Reader
,
the
easier
to
impose
upon
him
,
the
usual
way
of
all
Hereticks
,
as
Tertullian
has
observ'd
Adversus
Praxean
Cap.
20.
Proprium
est
omnium
Hereticorum
,
pauca
adversus
plura
defendunt
,
&
posteriora
adversus
priora
.
Scribis
tanquam
ad
Croesum
&
Pyrrhum
Loxias
;
as
Marius
Mercator
of
the
Pelagian
;
First
,
to
involve
and
entangle
;
he
would
have
omitted
all
these
Impertinencies
,
and
gone
directly
to
the
Business
,
As
whether
such
a
Kingdom
was
once
erected
?
Such
Power
was
left
upon
Earth
or
not
?
and
this
indeed
he
attempts
,
but
't
is
in
the
After-Game
,
the
Bustle
,
and
Distraction
.
And
he
does
it
only
too
in
compliance
with
his
own
false
Supposition
.
He
considers
nothing
of
the
Kingdom
of
Christ
,
the
Nature
of
his
Commission
,
it
's
Power
,
Reasons
,
Design
,
End
and
Reward
,
he
wrests
particular
passages
of
Scripture
,
to
his
perverted
purpose
,
and
I
'le
bring
as
many
Readings
and
Expositions
with
their
tricks
and
turnings
,
quite
against
him
.
And
particularly
intermixes
and
confounds
the
miraculous
,
especial
Actions
of
the
Apostles
,
when
inflicting
Death
and
Temporal
Punishments
,
for
the
Testimony
of
their
Commissions
,
and
terror
to
the
present
Offendor
,
and
warning
to
future
Ages
,
and
which
were
to
cease
,
with
that
setled
fixed
Power
of
theirs
,
design'd
for
a
Perpetuity
.
And
his
Mistake
is
as
great
in
his
numerous
Instances
of
the
Imperial
Acts
and
their
Constitutions
;
of
their
Titles
of
Episcopus
Episcoporum
,
Summus
Pontifex
,
and
the
Application
of
them
,
all
which
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
which
is
already
shew'd
.
The
Power
of
the
Church
,
purely
as
such
,
and
which
is
alone
the
Subject
of
the
Debate
,
is
entire
and
within
it self
,
supported
and
maintained
;
but
never
invaded
,
by
the
Titles
and
Acts
Imperial
.
Nor
need
all
be
let
pass
,
as
for
granted
,
that
he
thinks
himself
so
secure
of
,
as
an
unshaken
Medium
,
for
his
undue
gathered
Conclusion
.
And
certainly
there
was
more
than
a
Bodily
Temporal
Punishment
in
Adam
and
Cain
,
a
single
Punishment
was
not
all
they
had
inflicted
on
,
or
was
intended
to
them
,
there
was
a
withholding
something
Spiritual
too
;
a
Suspension
,
at
least
,
of
inward
Strength
and
Assistances
,
a
turning
out
from
some
other
outward
Advantages
and
Enjoyments
,
and
which
is
imported
,
by
the
turning
out
from
the
Presence
of
God
,
and
the
change
of
the
Earth
,
was
not
the
alone
Deprivation
.
And
sure
I
am
,
we
have
as
good
Grounds
that
it
was
more
,
as
Mr.
Selden
has
produced
to
the
contrary
,
(
though
his
Enumerations
are
great
,
and
his
little
Autorities
are
many
;
as
indeed
he
does
nothing
but
what
is
abundance
in
that
Sense
,
)
did
the
clearing
the
present
Truth
any
ways
depend
upon
it
.
2.
That
then
which
will
be
more
considerable
§
.
II
is
this
,
and
which
renders
an
evident
account
,
why
all
the
Offences
,
under
the
Levitical
Dispensation
,
were
punishable
only
by
the
Civil
Power
,
and
with
Temporal
Awards
,
and
by
one
and
the
same
hand
of
Justice
,
the
distinction
between
Sins
Spiritual
and
Temporal
,
were
less
obvious
,
or
none
;
and
the
Power
of
the
Priesthood
was
not
so
distinct
and
apart
,
and
yet
no
necessity
of
the
like
Constitution
,
in
any
one
instance
now
under
Christianity
;
the
principal
reason
of
all
,
I
say
,
seems
to
be
this
.
The
great
disparity
betwixt
the
Jewish
and
Christian
Body
,
as
to
their
particular
Form
and
Constitution
;
the
Jewish
Church
was
imbodied
in
the
State
in
the
design
and
frame
of
it
;
and
the
Laws
of
both
were
one
and
the
self-same
Law
of
the
Nation
,
the
Government
was
blended
,
and
so
mixed
together
,
that
is
,
was
all
one
Polity
,
dispersed
by
the
hands
of
the
Priests
and
Levites
and
Judges
of
the
Gates
,
each
had
their
original
share
;
and
the
so
much
magnified
Sanedrim
,
is
allowed
to
be
of
the
same
Complexion
,
or
mixed
multitude
together
,
and
united
for
present
Government
.
And
hence
is
it
,
as
Mr.
Selden
says
very
well
,
That
when
a
Conquer'd
People
and
in
Captivity
,
under
the
Civil
Government
of
a
Foreign
Power
,
and
which
consider'd
not
their
Religion
,
it
had
no
Power
to
Protect
it self
;
and
therefore
by
Compact
among
themselves
,
they
submitted
to
Excommunication
.
A
Politick
accidental
Contrivance
of
their
own
,
to
keep
themselves
together
.
The
Offices
of
the
Priests
and
Levites
,
though
appropriate
and
distinct
as
to
some
Acts
and
Powers
,
yet
not
as
to
Government
;
they
,
as
such
,
were
placed
only
in
the
Services
of
the
Tabernacle
,
the
Temple
and
Altar
.
And
Grotius
well
describes
them
,
Judices
erant
de
arduis
Legis
,
ut
viri
caeteris
Eruditiores
,
in
Deut.
17.9
.
They
executed
the
Offices
of
Judges
,
as
Men
more
Skilled
and
Learned
than
others
;
it
flowed
not
purely
from
their
Priestly
Delegation
.
That
Power
came
another
way
,
perhaps
as
Elected
into
the
Sanedrim
,
if
there
was
such
a
continued
Society
for
Government
,
which
from
the
Old
Testament
appears
not
,
however
in
use
in
the
days
of
our
Saviour
.
And
which
makes
me
admire
some
Men
among
us
,
who
contend
so
much
for
the
letter
of
the
Scriptures
,
and
run
down
whatever
is
Tradition
besides
it
;
and
yet
so
much
adore
their
magnified
Sanedrim
,
upon
the
alone
talk
of
some
Jewish
Doctors
which
were
but
of
Yesterday
.
And
it
was
a
great
Error
in
Theodore
Beza
,
and
argued
in
him
more
Zeal
than
Judgment
;
who
,
in
answer
to
this
Part
of
Erastus
in
his
forementioned
Hundred
Theses
,
asserts
the
Jewish
Church
and
State
to
have
been
two
Bodies
,
with
different
Powers
for
Judicature
.
And
who
is
followed
herein
by
Matthew
Sutcliffe
,
De
Presbyterio
,
and
others
;
besides
the
very
Stipulation
and
Compact
betwixt
Moses
and
Israel
was
for
the
Temporal
Canaan
,
upon
Temporal
Promises
and
Rewards
,
the
Milk
and
Honey
,
and
quiet
Possession
of
it
;
Nor
did
the
Levitical
Covenant
as
such
engage
for
any
more
.
Whatever
good
things
to
come
,
were
expected
by
the
more
discerning
part
of
them
,
they
receiv'd
another
way
.
By
accidental
occasional
Notices
,
they
saw
in
the
Glass
,
through
the
Veil
,
in
the
Type
and
Shadow
(
for
so
the
Law
was
in
the
Plot
and
Design
to
be
unto
them
,
)
or
by
the
additional
Advantages
of
the
Prophets
which
God
all
along
sent
unto
them
,
whose
Business
it
was
,
at
least
a
great
part
of
it
,
farther
to
reveal
,
unfold
,
and
discover
the
End
and
Purport
of
the
Law
unto
them
,
and
whose
report
was
very
hardly
believed
:
and
consequently
,
as
were
their
Covenant
,
and
Indentment
;
so
were
their
Awards
and
Punishments
.
In
course
they
were
to
be
Bodily
and
Temporal
,
no
wonder
that
Adultery
was
Punish'd
by
the
Sword
,
and
they
quite
cut
off
from
that
good
Land
,
as
it
afterwards
happened
unto
them
.
So
Saint
Jerome
speaks
of
the
Jews
,
Qui
ob
Praesentia
tantum
bona
,
Legis
praecepta
custodiunt
,
ut
terrenae
Foelicitatis
&
longae
vitae
Praemium
consequuntur
—
Qui
te
ob
praesentia
tantum
rerum
promissa
venerantur
,
Ep.
Damaso
.
Tom.
4.
who
kept
the
Law
only
for
the
present
Advantage
,
for
long
Life
and
earthly
Felicity
;
and
for
the
present
Promises
worship
God
.
And
St.
Clemens
Alexandrinus
,
Strom.
1.
dividing
the
Law
into
Four
parts
,
he
leaves
out
that
Branch
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
belongs
to
Morality
,
and
concludes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Letter
or
Historical
part
to
be
alone
Nomothetical
,
and
to
oblige
as
a
Law
.
And
so
we
find
this
one
Reason
of
that
one
Branch
of
the
Law
which
consists
in
Sacrifices
(
not
excluding
that
which
is
Typical
of
it
)
as
a
tryal
of
the
Jews
Obedience
to
God
,
that
the
Blessing
of
the
Covenant
may
be
continued
unto
them
,
Quâ
Populum
pronum
in
Idololatriam
&
Transgressionem
ejusmodi
Officiis
Religioni
suae
voluit
adstringere
.
Tertul.
adv.
Marcion
.
l.
2.
c.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Just.
Martyr
.
Dialog.
cum
Triph.
Jud.
facilem
ad
Idola
reverti
Populum
erudiebat
.
Irenaeus
,
l
4.
c.
28.
So
St.
Jerome
,
l.
2.
adv.
Pelag.
Tom.
3.
And
in
Jerem.
7.22
.
Isai.
1.12
.
in
Mat.
5.
and
all
which
are
followed
exactly
by
Grotius
Comment
.
in
Exod.
15.26
.
in
Mat.
5.17
.
Eph.
3.10
.
and
De
Veritate
Religionis
Christianae
,
l.
2.
Sect.
9.
l.
5.
Sect.
7.
So
that
to
speak
to
the
whole
at
once
,
the
Disparity
between
the
Jewish
and
Christian
Government
,
being
every
ways
,
in
the
both
Frame
,
Practice
and
Reward
so
great
,
the
Inferences
from
the
Jewish
against
the
Christian
,
cannot
be
due
and
just
,
and
must
be
also
wide
and
inconsistent
.
The
Advantage
by
their
Scheme
and
Objection
,
as
drawn
up
,
is
on
our
side
;
and
we
thence
claim
these
following
Conclusions
,
which
no
Man
,
as
in
themselves
,
can
deny
;
though
in
their
thwartings
,
as
to
the
Design
of
our
Adversaries
,
and
compliance
with
ours
,
they
are
bluster'd
against
and
misrepresented
.
§
.
III
THAT
as
the
Levitical
Discipline
in
its
first
make
and
design
,
had
only
corporal
Rewards
and
Punishments
promised
and
inflicted
suitably
as
the
Command
and
Indentment
was
Carnal
;
So
the
Body
of
Christ
which
is
Spiritual
hath
its
Rewards
and
Punishments
which
are
Spiritual
and
like
it self
,
suitable
to
its
Nature
and
Constitution
,
and
the
Spiritual
Commandment
.
The
earthly
Magistrate
,
or
worldly
Secular
Power
(
as
call'd
in
Antiquity
,
and
which
has
been
sufficiently
already
observ'd
)
can
have
no
first
,
original
share
,
in
the
Churches
Sanctions
,
and
Denunciations
,
Administrations
and
Distributions
,
because
a
Body
in
its
frame
independent
,
in
its
design
call'd
out
from
the
World
,
capable
of
the
World's
favours
;
but
not
of
either
a
rise
or
dissolution
by
it
.
And
this
Mr.
Selden
must
submit
unto
,
upon
the
Supposition
,
that
the
Church
is
a
Body
,
no
body
subsisting
without
its
Laws
,
as
he
learnedly
argues
,
and
concludes
soundly
,
in
his
first
Book
De
Synedriis
,
and
not
to
have
Laws
within
it self
,
but
what
are
Arbitrary
,
or
borrowed
from
others
,
is
to
destroy
the
Supposition
,
and
make
it
no
Inclosure
,
or
Self-Community
.
Or
if
the
Levitical
Polity
does
any
ways
relate
to
and
infer
upon
the
Christian
,
as
the
Christian
Church
affirms
it
to
do
;
't
is
as
its
Type
and
Shadow
,
the
Law
being
a
Shadow
of
good
things
to
come
,
as
the
Author
to
the
Hebrews
speaks
;
for
though
other
Reasons
are
given
,
or
rather
proposed
only
,
by
the
above-mentioned
Fathers
of
the
Church
,
for
the
Sacrifical
part
of
the
Law
,
and
that
it
was
given
upon
other
Motives
;
yet
they
exclude
not
that
design
which
is
Typical
,
but
suppose
it
in
the
first
place
,
and
the
principal
purpose
of
the
Law-giver
,
was
by
Types
and
Shadows
to
represent
the
succeeding
Gospel
.
So
St.
Clemens
Alexandrinus
,
l.
7.
Strom.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
the
Sacrifices
under
the
Law
did
allegorize
,
or
speak
in
other
things
our
Worship
under
the
Gospel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
speaks
,
Ibid.
the
Sacrificing
our selves
,
or
that
we
present
our selves
a
living
Sacrifice
,
holy
,
acceptable
,
which
is
our
reasonable
Service
,
Rom.
12.1
.
Mentem
ipsam
pro
Sacrificio
,
as
Lactantius
,
l.
5.
Sect.
19.
where
the
mind
it self
is
the
Sacrifice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Temperance
,
Righteousness
and
Humanity
,
is
offer'd
,
in
Justin
Martyr
.
Apol.
2.
Opima
hostia
Oratio
.
de
Carne
Pudicâ
,
De
anima
innocenti
,
de
spiritu
sancto
profecta
,
as
Tertullian
,
Apol.
c.
30.
and
't
is
Prayer
out
of
a
chast
Body
,
an
innocent
Mind
,
and
an
Holy
Soul
,
is
the
Sacrifice
of
fat
things
,
Qui
justitiam
Deo
libat
,
qui
fraudibus
abstinet
,
propitiat
Deum
,
qui
hominem
periculo
surripit
,
opimam
victimam
caedit
,
haec
nostra
Sacrificia
,
haec
Dei
Sacra
sunt
,
as
Minutius
Foelix
to
the
same
purpose
.
And
Justin
Martyr
,
Respons.
ad
Quaest.
101.
ad
Orthodoxos
,
or
whoever
was
the
Author
,
calls
the
Law
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Gospel
in
the
Prophecy
,
or
Pre-published
,
and
the
Gospel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Law
fulfill'd
,
or
in
its
Completion
.
Origen
calls
the
Law
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Flesh
of
the
Scriptures
,
speaking
of
the
literal
sense
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cap.
1.
Ed.
Spencer
.
and
divides
the
Scriptures
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Body
and
Soul
,
and
Spirit
.
The
Body
as
to
the
Jews
,
the
Soul
to
Christians
,
and
the
Spirit
,
relating
to
life
Eternal
.
And
again
,
That
there
was
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Writings
of
the
Old
Testament
,
which
the
Jews
understood
not
,
Lib.
2.
adv.
Celsum
.
Nova
veteris
adimpletio
.
So
Lactantius
,
l.
4.
And
Tertullian
says
,
l.
4.
adv.
Marcion
,
That
the
Earthly
Promises
of
Wine
,
and
Oyl
and
Corn
,
in
Spiritualia
figurari
à
Creatore
,
did
prefigure
Spiritual
things
;
In
illa
Vmbram
,
in
hoc
veritatem
esse
dicimus
,
the
Law
is
the
Shadow
,
the
Gospel
is
the
Truth
;
So
St.
Jerome
in
his
first
Book
against
Pelagius
,
Imò
singulae
penè
Syllabae
,
&c.
ad
Paulinum
,
he
makes
every
Letter
there
,
almost
of
the
same
Nature
;
and
he
more
than
once
asserts
,
the
Three
Orders
of
the
High
Priest
,
Priest
and
Levite
,
to
be
the
fore-runners
of
the
Bishop
,
Presbyter
and
Deacon
,
under
the
Gospel-Priesthood
.
And
St.
Clemens
in
his
Epistle
to
the
Romans
said
the
same
before
him
.
And
though
St.
Augustine
seem'd
to
blame
some
,
that
all
things
there
are
involved
in
Allegorical
Expressions
,
as
't
is
too
usual
to
outdo
things
;
yet
he
admits
of
such
as
duly
thence
draw
Spiritual
Senses
,
Civ
.
Dei
,
l.
17.
c.
3.
But
that
which
Hugo
Grotius
cites
out
of
him
,
and
receives
,
and
Publishes
as
his
own
,
in
his
Annotations
ad
Deut.
17.12
.
is
more
full
and
apposite
to
our
purpose
,
Hoc
nunc
agit
in
Ecclesia
Excommunicatio
,
quod
agebat
tunc
interfectio
,
quaest.
super
Deut.
5.
c.
38.
Excommunication
does
now
the
same
in
the
Church
,
as
putting
to
Death
did
under
the
Law
.
And
De
fide
&
Operibus
,
Cap.
6.
Phinehes
Sacerdos
,
Adulteros
simul
inventos
ferro
ultore
confixit
,
quod
utique
Degradationibus
&
Excommunicationibus
significatum
est
esse
faciendum
hoc
tempore
.
Phinehes
the
Priest
stroke
through
the
Belly
with
a
Dart
the
Adulterers
,
when
found
by
him
together
,
and
which
signified
,
what
is
to
be
done
now
by
Degradations
and
Excommunications
in
the
same
Case
.
So
that
the
summ
is
this
,
If
Mr.
Selden
will
say
,
That
the
Levitical
Law
,
and
the
other
Judicial
Acts
among
the
Jews
concern
us
not
at
all
;
and
therein
affront
the
concurrency
of
Christianity
;
then
all
his
Design
and
Labour
,
declaring
what
their
Acts
and
Punishments
were
,
his
main
Plot
,
falls
to
the
Ground
,
is
altogether
to
no
purpose
;
and
he
needs
no
answer
.
If
it
does
concern
us
,
and
thus
typifies
the
Gospel
;
and
which
,
I
think
,
cannot
be
denied
;
then
all
he
has
done
is
against
himself
,
and
his
particular
design
;
for
it
flings
it
unavoidably
upon
him
;
that
the
Spiritual
part
is
now
ours
,
as
theirs
was
Carnal
;
they
punish'd
by
bodily
Mulcts
,
and
Death
;
we
punish
by
Spiritual
,
either
Suspension
,
Degradation
,
particular
Penances
for
a
time
,
or
total
cuttings
off
;
as
,
by
Excommunication
.
§
.
IV
THAT
as
Government
is
absolutely
necessary
for
the
continuance
of
any
one
Body
or
Community
,
and
such
as
live
without
Laws
,
are
defined
by
Aristotle
,
Polit.
l.
1.
c.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
a
Beast
or
a
God
;
incapable
in
their
Natures
,
or
above
the
Inconveniencies
of
it
;
though
God
himself
does
not
manage
the
World
by
his
Supremacy
alone
,
and
higher
incontrollable
Power
;
but
according
to
his
Justice
,
and
Equity
,
and
Mercy
,
and
other
Attributes
;
and
which
perhaps
Aristotle
did
not
consider
.
And
this
the
Jews
were
so
sensible
and
aware
of
,
that
when
their
Power
was
given
over
into
the
Enemies
hands
,
and
they
had
lost
the
Advantages
and
Protection
of
it
,
to
keep
their
Body
together
and
entire
,
and
to
which
they
thought
themselves
obliged
,
by
the
antecedent
Bonds
of
their
Religion
,
they
framed
and
submitted
to
an
Institution
of
their
own
,
in
order
to
their
present
Preservation
.
And
can
we
then
but
suspect
the
incomparable
Wisdom
of
our
Saviour
to
have
so
far
failed
in
this
Point
,
to
institute
a
particular
Society
,
and
leave
it
originally
,
and
in
its
design
,
in
the
hands
of
its
Enemies
,
under
the
deepest
Obligations
of
a
visible
Prosession
,
to
continue
so
imbodied
;
but
without
any
Laws
and
enforcements
of
its
own
,
only
what
is
to
be
received
of
its
Enemies
?
this
certainly
cannot
fix
upon
the
thoughts
of
a
seriously
considering
Person
;
at
least
upon
the●rs
we
have
now
to
do
with
,
who
so
much
admire
the
Policy
of
the
dispersed
Jews
in
this
particular
,
and
even
obtrude
it
,
as
the
Pattern
for
succeeding
Government
;
for
our
Saviour
Christ
to
do
this
,
is
so
far
from
out-doing
all
the
Law-givers
that
have
been
before
him
,
as
it
is
justly
contended
he
did
;
that
it
sinks
him
below
the
meanest
and
most
inconsiderable
.
The
words
of
the
Learned
Grotius
seem
here
most
apposite
,
Quando
quidem
Ecclesia
coetus
est
,
Divina
lege
non
permissus
tancum
sed
&
institutus
(
De
aspectabili
coetu
loquor
)
sequuntur
ea
omnia
quae
coetibus
legitimis
naturaliter
competunt
,
etiam
Ecclesiae
competere
,
De
Imper.
Sum.
Potest
.
&c.
Cap.
4.
Sect.
9.
that
since
the
Church
is
a
Company
not
permitted
only
,
but
constituted
by
God
,
(
I
speak
of
a
Company
that
is
visible
)
all
those
things
which
naturally
belong
to
lawful
Associations
,
do
also
belong
unto
her
.
And
again
,
Omne
Corpus
Sociale
jus
habet
quaedam
constituendi
quibus
membra
obligentur
,
hoc
etiam
jus
Ecclesiae
competere
apparet
,
ex
Act.
15.28
.
Heb.
13.17
.
Rivet
.
Apol.
Discuss
.
every
associated
Body
has
a
right
of
constituting
such
things
by
which
its
Members
may
be
obliged
;
and
that
this
right
does
belong
to
the
Church
is
apparent
from
the
Fifteenth
of
the
Acts
the
Twenty
eight
,
and
the
Thirteenth
to
the
Hebrews
the
Seventeenth
.
§
.
V
THAT
as
these
Jews
by
the
naked
influence
and
force
of
this
their
Excommunication
,
where
nothing
outward
and
violent
to
coerce
and
constrain
them
,
(
for
such
Power
is
supposed
to
be
gone
,
when
this
took
place
,
the
Empire
cared
not
for
it
,
as
relating
to
their
Religion
)
did
oblige
their
Members
,
to
preserve
that
unity
,
they
believ'd
themselves
oblig'd
unto
,
did
govern
,
and
reduce
them
upon
each
occasion
;
and
upon
this
one
score
are
they
continued
as
one
Body
in
the
World
at
this
day
,
the
Secular
Power
giving
them
no
advantage
;
the
case
is
plain
that
there
may
be
Mutatio
Statûs
,
as
Mr.
Selden
expresseth
it
,
a
change
of
the
present
Condition
,
Capitis
quaedam
apud
suos
diminutio
,
in
his
Description
of
Excommunication
,
De
Syned.
l.
1.
c.
7.
abatement
of
Priviledges
in
respect
of
that
Body
,
and
which
is
not
Death
,
on
any
other
Bodily
infliction
,
as
he
there
explains
it
,
falls
under
no
outward
forcible
Restraint
;
for
whatever
was
of
this
kind
,
was
annexed
to
their
Excommunication
,
by
the
Empire
;
and
is
by
Mr.
Selden
acknowledged
not
of
its
Nature
,
Ibid.
nor
indeed
in
their
Captivities
could
they
execute
it
.
And
this
considered
,
will
abate
what
is
so
much
objected
against
Church-Government
,
that
it
cannot
be
at
all
,
because
not
,
as
is
the
Secular
,
sensible
and
coercing
,
not
outwardly
forcing
a
compliance
,
no
such
Penal
Virtue
and
Efficacy
,
that
Men
cannot
choose
but
bow
and
submit
unto
it
.
The
loss
of
that
Communion
to
which
once
imbodied
,
suitable
to
the
Advantages
expected
in
,
or
Peril
incurr'd
upon
a
disunion
from
it
,
is
Motive
sufficient
,
even
coercively
obliging
to
him
;
who
on
rational
and
true
Grounds
closed
with
,
and
submitted
to
the
Association
,
and
this
particularly
to
the
Christian
,
who
imbodies
for
Eternity
,
whose
loss
is
Heaven
,
whose
Punishment
is
Hell
,
if
fully
and
justly
cut
off
;
who
believes
,
that
out
of
this
Society
,
Church
or
Collection
of
Persons
,
there
is
no
Salvation
.
THAT
God's
particular
Wisdom
and
Providence
§
.
VI
did
go
along
with
the
Jewish
People
,
in
whatever
they
were
to
do
or
suffer
;
and
that
all
had
a
special
Relation
and
Prospect
to
Christianity
which
was
to
succeed
.
This
appears
more
than
probable
,
it
was
in
the
Plot
and
Design
,
to
disenclose
the
Jews
by
degrees
,
to
lead
them
by
steps
and
gradations
without
the
Temple
into
the
Church-Catholique
,
to
work
them
off
from
their
Carnal
Ordinances
,
and
Expectations
;
and
prepare
the
way
for
the
coming
of
Christ
,
and
the
Worship
in
Spirit
and
Truth
;
to
accomplish
upon
them
with
more
case
,
and
facility
and
obviousness
,
what
was
at
first
design'd
for
a
full
End
and
Period
.
And
that
the
Gospel
might
with
less
prejudice
,
and
more
readiness
be
received
at
its
Promulgation
.
And
we
have
several
Instances
of
this
kind
,
both
before
,
all
along
throughout
,
and
the
midst
of
the
Levitical
Dispensation
.
Such
as
were
not
of
the
Descent
of
Abram
were
still
taken
in
,
and
Gentiles
admitted
to
Salvation
,
and
not
upon
either
the
Levitical
,
or
Abrahamitical
Compact
or
Indentment
.
So
Job
in
the
Land
of
Huz
.
So
the
Ninevites
upon
the
terms
alone
of
Repentance
and
Amendment
.
Of
the
same
sort
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Graecian
Worshippers
amongst
the
Jews
,
call'd
Proselytes
of
Righteousness
,
known
to
every
Body
.
This
was
one
great
end
why
Christ
sent
his
many
Prophets
early
and
late
unto
them
,
to
take
them
off
from
the
Carnal
Services
,
to
open
and
unfold
the
true
and
farther
meaning
of
them
,
and
in
what
respect
they
were
enjoyned
.
That
it
was
not
the
Sacrifice
it self
and
burnt
Offerings
,
new
Moons
,
Incense
and
Oblations
,
God
then
required
,
but
Purity
,
Judgment
and
Humility
,
to
obey
the
Voice
of
God
.
As
is
evident
in
every
one
of
the
Prophecies
,
each
of
their
Sermons
and
Discourses
;
particularly
Isa.
1.
Jer.
7.
Micah
6.
and
the
nearer
they
came
to
their
end
,
the
more
Zealous
and
Active
were
they
;
witness
the
Prophet
Malachy
,
the
last
of
all
.
Unfathomable
and
undiscernible
Providence
,
save
only
in
its
Effects
,
so
order'd
it
,
that
their
Captivities
are
the
greatest
instances
in
this
Nature
,
they
more
sensibly
and
forcibly
prevailed
in
order
to
it
;
disinvested
them
of
their
Temple
,
without
which
they
would
not
have
thought
they
could
have
lived
one
day
,
and
so
led
them
by
the
same
Necessity
,
to
that
Worship
,
and
Service
and
Form
of
Government
,
which
in
the
Design
and
Appointment
of
God
was
to
overspread
the
whole
Earth
,
and
remain
to
the
Restitution
of
all
things
.
Thus
came
it
about
,
that
the
Seventy
and
two
Jews
,
themselves
Translated
the
Holy
Bible
into
Greek
,
the
most
known
Language
of
the
then
civilized
and
learned
Part
of
the
World
,
and
which
at
some
times
to
have
done
was
Piaculous
;
and
what
then
this
,
could
more
tend
to
the
Conversion
of
the
Gentiles
?
This
occasioned
that
Design
of
those
Pious
Persons
,
Jesus
the
Son
of
Syrach
,
and
the
Author
of
the
Book
of
Wisdom
,
whoever
he
was
,
of
drawing
them
off
from
Judaism
,
and
instilling
the
Gospel-Service
and
Obedience
,
which
was
by
and
by
to
succeed
,
and
to
be
Eternal
;
whose
devout
most
Holy
Pens
taking
the
advantage
of
their
present
Captivity
,
and
forlorn
State
,
without
their
Pompous
carnal
Ordinances
,
uncapable
of
the
Temple
Duties
,
instructed
and
urg'd
upon
them
that
Religion
,
which
the
Accidents
or
Contingencies
of
the
World
could
not
deprive
them
the
Exercise
of
.
Neither
time
,
nor
Place
,
nor
Person
,
could
obstruct
the
Performance
,
true
Holiness
,
Obedience
,
and
Judgment
to
come
;
and
which
alone
would
bring
them
Peace
at
the
last
.
And
we
may
safely
say
,
That
in
these
Moral
Writings
of
theirs
,
there
is
,
though
not
more
of
the
Gospel
;
yet
it
is
more
plain
here
,
and
open
and
intelligible
,
than
in
all
the
Books
of
the
Old
Testament
beside
;
what
is
there
only
in
either
Shades
and
Types
,
the
Mystical
allegorical
Sense
,
or
else
upon
the
glance
,
and
by
accident
,
spoken
,
is
here
with
open
face
,
in
the
intent
and
purpose
.
And
I
may
speak
it
out
,
That
the
Resurrection
of
the
Body
is
so
evidently
Professed
by
the
Mother
of
the
Seven
Sons
in
the
Maccabees
,
Cap.
2.
v.
7.
that
the
like
was
not
done
before
it
.
Sure
I
am
,
not
in
the
Levitical
Law
,
which
is
at
the
most
but
shadow'd
there
,
and
even
the
wiser
scarce
saw
and
discern'd
it
;
and
for
certain
,
a
Sect
there
was
among
them
,
those
of
the
Sadduces
,
that
were
Zealous
for
the
Law
,
and
yet
believed
neither
Angel
,
nor
Spirit
,
nor
the
World
to
come
;
so
great
Enemies
to
themselves
,
to
the
early
appearance
of
Christianity
,
to
a
great
Evidence
for
it
against
the
Jews
,
are
they
,
who
refuse
and
reject
,
this
so
huge
an
advantage
of
these
Apocryphal
Writings
,
and
that
will
not
read
them
,
though
Saint
Paul
did
,
and
hence
made
Evidence
to
his
Auditors
,
that
the
Resurrection
in
those
days
was
believed
,
Heb.
11.33
,
34
,
&c.
because
the
Evidence
is
less
clear
,
that
they
were
indited
by
the
immediate
impulse
of
God
,
as
were
the
other
parts
of
the
Old
Testament
,
being
Penn'd
since
the
days
of
Malachy
,
after
whom
we
have
no
avouchment
for
any
other
Prophets
,
and
therefore
call'd
Apochryphal
;
because
thus
hidden
and
obscure
in
their
Original
.
St.
Austin
,
Ep.
4.
to
Volusianus
a
great
Contemner
of
Christianity
,
among
other
Arguments
of
God's
Power
and
Wisdom
in
the
managery
of
it
,
brings
this
for
one
,
Reproba
per
Infidelitatem
gens
ipsa
Judaeorum
à
sedibus
extirpata
per
mundum
usque
quaque
dispergitur
,
ut
ubique
portet
Codices
Sanctos
,
ac
si
Prophetiae
Testimonium
qua
Christus
&
Ecclesia
praenuntiata
est
,
nè
ad
tempus
à
vobis
fictum
existimaretur
,
ab
ipsis
Adversariis
Proferatur
,
ubi
etiam
ipsos
praedictum
est
non
fuisse
credituros
.
The
Jew
carries
with
him
the
Bible
into
what
Nation
he
is
dispersed
,
and
Christ
and
his
own
belief
,
so
plainly
there
foretold
,
never
want
a
Testimony
thereby
,
of
his
own
,
asserting
the
one
,
and
upbraiding
the
other
.
And
on
these
Grounds
it
is
we
may
probably
Collect
,
that
this
Association
of
the
Jews
,
in
a
voluntary
Discipline
,
occasioned
by
reason
of
such
their
Captivity
,
and
which
a
rigider
Necessity
brought
them
to
,
being
depriv'd
of
their
proper
Government
,
and
depending
on
themselves
alone
,
was
an
early
instance
of
the
like
imbodying
and
Jurisdiction
in
the
succeeding
Church
of
Christ
;
a
Prelibation
of
that
his
Kingdom
,
not
long
after
to
come
down
from
Heaven
,
and
such
its
abstracted
independent
Polity
is
therein
anticipated
.
WHEN
Mr.
Selden
goes
on
and
tells
us
.
§
.
VII
That
the
Government
of
the
Church
was
Caesarean
,
only
,
because
it
was
imbodied
in
the
State
,
at
least
indulg'd
by
the
Empire
,
this
has
as
little
of
Argument
as
any
one
could
wish
,
unless
he
had
prov'd
the
Church
had
had
no
other
bottom
to
stand
upon
;
that
to
Institute
and
Protect
were
all
one
;
and
that
it
could
not
be
from
Christ
and
from
Caesar
in
different
respects
,
the
contrary
to
which
has
been
made
to
appear
all
along
in
this
Discourse
;
and
the
Churches
in
Jerusalem
,
Alexandria
,
Antioch
,
Caesarea
,
Rome
,
might
all
be
,
and
were
,
of
an
Antecedent
Institution
,
though
the
Owning
and
Protection
from
the
Empire
was
much
to
their
advantage
;
or
why
should
this
be
concluded
against
the
Christians
,
and
not
against
the
Jews
?
who
are
supposed
to
have
instituted
their
own
Discipline
under
the
Captivity
,
before
Judea
was
reduced
to
a
Province
,
and
they
professed
Subjection
to
the
Empire
,
and
all
along
retain'd
it
,
and
all
other
Rites
,
or
at
least
so
many
of
them
as
their
conquer'd
Condition
did
render
them
capable
of
Practising
,
as
immediately
from
God
,
and
independent
to
the
State
;
nor
will
any
one
venture
to
assert
otherwise
.
The
Law
was
given
by
the
Mediation
of
Angels
,
indeed
;
but
Princes
were
not
so
much
as
instrumental
in
it
,
and
after
its
first
giving
,
even
to
the
days
of
St.
Paul
,
both
the
Law
,
and
the
Temple
and
Caesar
,
were
distinct
Powers
,
created
different
Obligations
,
and
he
Pleads
for
himself
as
injurious
to
neither
of
them
,
in
the
Acts
of
the
Apostles
,
and
the
Deputy
Gallio
there
had
failed
much
of
his
Duty
,
when
caring
for
none
of
these
things
,
had
the
Matters
of
their
Religion
resolv'd
it self
immediately
into
Caesar
,
especially
since
Mr.
Selden
contends
that
all
the
Priviledges
the
Christians
enjoy'd
as
to
their
Religion
,
they
had
as
Jews
,
going
under
their
Names
,
and
,
as
such
,
reputed
.
Nor
could
the
Empire
upon
this
his
Supposition
,
assume
any
Power
as
to
their
Religion
,
he
did
not
over
the
Jewish
.
And
to
make
good
this
his
Precarious
and
impertinent
Presumption
[
That
for
some
years
after
our
Saviour's
Ascension
,
the
Jews
and
Christians
went
under
the
Name
of
Jews
,
and
were
reputed
as
one
]
he
is
more
precarious
yet
;
and
goes
on
in
his
Arbitrary
way
,
and
tells
us
,
That
no
Gentiles
during
that
time
were
admitted
Disciples
to
Christ
,
but
such
as
were
before
Proselytes
,
either
of
the
Gates
,
or
of
Justice
,
or
first
Circumcised
:
all
which
,
if
true
,
is
nothing
to
his
designed
end
;
for
the
Christians
might
shelter
themselves
under
that
Name
,
to
partake
of
,
by
that
means
,
the
Priviledges
and
Immunities
,
the
Empire
bestow'd
upon
the
Jews
,
and
retain
their
distinct
Rites
and
Character
,
their
own
particular
Sentiments
,
as
other
Sects
did
,
Multis
in
locis
Judeos
Christum
sequentes
in
Synagogas
admissos
fuisse
credam
,
dummodo
ritus
servarem
Judaicos
(
Grotius
Appendix
ad
Comment.
de
Antichristo
.
)
That
in
many
places
the
Jews
which
followed
Christ
were
admitted
into
the
Synagogue
,
it
may
be
believed
,
especially
if
we
consider
,
that
the
Jewish
Rites
were
observed
for
some
time
,
together
with
the
Christian
,
at
least
not
publickly
absented
from
and
declar'd
against
.
So
St.
Paul
had
his
Vow
,
and
Paid
it
in
the
Temple
,
upon
a
Private
Consideration
and
future
design
;
so
he
caused
Timothy
to
be
Circumcised
.
But
though
the
Empire
might
consider
them
no
farther
,
then
as
Men
of
another
Profession
,
as
to
Religion
in
general
,
from
it self
,
and
so
grant
one
Toleration
for
them
all
,
and
the
Christians
upon
particular
occasions
might
intermix
with
the
Jews
,
yet
that
they
were
visible
and
distinguishable
,
as
distinct
Bodies
,
and
different
Associations
,
the
Case
of
St.
Paul
makes
manifest
,
when
Purifying
himself
in
the
Temple
,
how
the
Jews
which
were
of
Asia
soon
discovered
him
and
ran
tumultuously
upon
him
,
and
drew
him
out
of
it
.
And
that
those
Greeks
then
with
St.
Paul
,
were
no
Proselytes
at
all
,
either
of
the
Gates
or
of
Justice
,
though
Christians
,
as
Mr.
Selden
supposes
all
Christians
were
,
is
more
than
likely
,
Acts
21.
and
the
whole
Book
of
these
Acts
of
the
Apostles
,
renders
notorious
;
whence
otherwise
all
those
other
Persecutions
from
the
Hebrews
?
and
that
their
Women
so
raved
and
blasphemed
,
when
the
Gentiles
were
received
as
equal
sharers
in
the
Mercies
of
God
with
themselves
,
if
all
were
Proselytes
before
and
no
more
was
now
pretended
to
?
The
Christians
did
not
suffer
more
afterwards
,
by
the
Heathen
Powers
,
than
they
did
thus
early
by
the
unbelieving
Jews
,
so
far
as
they
were
able
,
which
certainly
is
no
mark
of
being
of
the
same
Body
,
and
using
the
same
Synagogue
and
Service
;
the
Jews
in
general
and
the
Christians
were
so
far
from
thus
associating
in
one
Body
,
and
appearing
every
ways
the
same
(
however
upon
particular
occasions
some
of
them
might
)
that
the
Believing
Jews
and
the
Gentile
Christians
,
still
made
a
Separation
for
a
good
pretty
while
after
our
Saviour's
Ascension
;
how
wide
the
rent
,
and
great
the
distance
was
,
we
read
in
the
Epistle
to
the
Galatians
,
even
to
a
with-drawing
and
Separation
.
And
the
Church
Story
is
evident
they
had
their
distinct
Bishops
and
Congregations
in
the
same
City
;
as
St.
Peter
and
St.
Paul
at
Rome
,
and
so
continued
till
after
the
Siege
at
Jerusalem
,
when
the
Christians
departed
to
Aelia
,
as
Grotius
tells
us
,
in
his
Annotations
on
the
Eleventh
Chapter
and
Third
Verse
of
the
Revelations
.
BUT
these
at
the
most
are
but
trifling
§
.
VIII
Discourses
,
and
altogether
Foreign
to
the
point
in
hand
,
nor
could
Mr.
Selden
design
them
any
otherwise
than
as
a
Gild
and
Varnish
to
his
main
Body
,
and
ill
managed
Discourse
preceding
;
That
which
is
his
fundamental
Error
,
the
bottom
of
his
whole
design
,
and
which
all
his
Complices
begin
with
and
manage
together
with
himself
,
is
this
;
That
there
can
be
no
Government
,
which
is
not
of
this
World
,
but
what
is
by
the
Powers
,
Managery
,
Methods
and
Instruments
,
Courses
,
outward
Compulsions
and
Penalties
of
it
;
each
of
whose
Forces
and
Ligaments
must
operate
by
the
outward
Organs
,
sensibly
and
in
a
visible
manner
.
In
this
Supposal
is
his
whole
Discourse
laid
,
as
we
have
already
from
himself
,
stated
it
,
in
the
latter
end
of
the
Third
Chapter
,
in
some
instances
shew'd
the
weakness
of
the
Plea
it self
,
how
inconsistent
with
his
own
Schemes
and
Concessions
;
and
what
seems
farther
necessary
to
a
thorow
Answer
,
and
the
carrying
on
withal
,
and
clearing
this
my
own
particular
Discourse
,
follows
in
the
succeeding
Sections
.
AND
part
of
my
Answer
shall
be
by
way
§
.
IX
of
Concession
,
yielding
to
him
in
some
measure
,
what
he
contends
for
,
That
the
Kingdom
,
Government
and
Jurisdiction
of
the
Gospel
is
not
,
cannot
be
outwardly
forcing
and
Coercive
,
by
the
either
Instruments
or
Penalties
of
this
World
.
To
assert
such
a
Power
erected
by
our
Lord
and
Saviour
Jesus
Christ
,
is
immediately
and
with
the
same
breath
,
to
publish
it
a
Cheat
,
an
Imposture
and
Usurpation
,
't
is
in
the
very
letter
to
Affront
and
Contradict
,
the
very
Plot
,
Frame
,
and
Constitution
of
it
,
since
Christ
himself
has
declared
that
his
Kingdom
is
not
of
this
World
,
neither
laid
in
the
contrivance
,
either
sustain'd
or
supported
in
the
ways
and
courses
of
it
.
If
it
had
been
so
,
he
had
surely
never
appeared
in
the
World
in
that
meaner
form
and
lower
order
he
did
,
a
different
way
then
by
dying
upon
the
Cross
had
been
design'd
for
the
managery
and
accomplishment
of
it
,
he
could
have
call'd
for
Fire
from
Heaven
as
Elijah
did
upon
the
Head
of
his
Gain-sayers
,
a
course
of
Proceedings
agreeable
enough
to
that
present
Constitution
,
whose
Rewards
and
Penalties
were
Carnal
,
in
the
hands
of
a
Temporal
Jurisdiction
,
or
have
had
Millions
of
Angels
his
Seconds
,
to
smite
,
as
they
did
Sennacherib's
Army
,
in
one
Night
,
one
Minute
,
all
that
opposed
,
that
sat
in
Judgment
against
him
;
or
with
but
one
word
from
his
Mouth
,
laid
any
one
gain-sayer
flat
upon
the
ground
;
as
he
did
those
few
that
came
first
to
lay
hold
of
him
,
when
he
was
betrayed
;
He
was
not
sent
into
the
World
weak
and
unable
,
with
less
perfect
Credentials
and
Instructions
,
or
lesser
Power
,
than
other
Prophets
or
Holy
Men
had
,
which
were
sent
into
the
World
before
him
,
all
was
full
and
perfect
,
in
order
to
the
Message
and
Embassy
,
the
Errand
he
came
into
the
World
for
,
he
came
with
more
,
with
all
,
Power
in
Heaven
and
Earth
given
him
,
the
Power
of
the
Kingdom
wholly
and
solely
delivered
up
unto
him
;
only
he
came
of
a
different
Errand
and
Design
,
than
some
others
had
come
of
before
him
,
he
was
of
another
Spirit
,
and
to
work
his
work
quite
in
another
manner
,
and
by
other
Weapons
;
not
such
as
were
Carnal
,
but
Spiritual
,
mighty
indeed
,
to
the
beating
down
strong
holds
,
but
of
Sin
and
Sathan
;
he
came
not
to
destroy
,
but
to
save
that
which
was
lost
,
to
lay
hold
on
the
Seed
of
Abram
,
when
he
passed
by
the
fallen
Angels
,
lest
they
come
into
their
blackness
of
darkness
,
those
Chains
they
are
now
reserv'd
in
for
Judgment
.
And
let
any
one
but
seriously
peruse
,
and
consider
this
great
Mystery
of
Godliness
;
God
manifest
in
the
Flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
Preach'd
unto
the
Gentiles
,
believed
on
in
the
World
,
and
received
up
into
Glory
,
let
him
look
over
the
History
of
his
Saviour
,
his
first
coming
from
Heaven
,
his
whole
Life
,
Actings
,
Suffering
,
Dying
,
rising
again
and
ascending
into
Heaven
,
and
he
can
discern
nothing
like
an
outward
sensible
,
worldly
Regiment
and
Jurisdiction
to
be
erected
or
executed
by
him
,
any
outward
force
upon
Mens
either
Persons
,
or
Lives
or
Fortunes
,
in
bringing
about
that
work
he
was
sent
for
into
the
World
by
the
Father
to
do
,
is
the
intent
and
purpose
of
it
;
and
as
he
had
not
,
neither
can
he
be
conceived
to
have
had
,
a
design
in
his
own
Person
to
exercise
a
worldly
Dominion
,
or
did
he
delegate
others
,
his
Apostles
and
principal
Ministers
,
to
any
such
Office
and
Undertakings
;
his
being
Preach'd
to
the
Gentiles
and
believed
on
in
the
World
,
implied
or
inferr'd
nothing
of
it
,
but
the
quite
contrary
;
nor
could
any
be
his
Adherents
and
Followers
,
on
any
such
purposes
.
With
an
industrious
Zeal
he
still
removed
it
out
of
the
apprehensions
and
thoughts
of
his
Disciples
when
on
Earth
among
them
;
he
told
St.
Peter
he
was
an
Offence
to
him
,
when
savouring
these
things
of
Men
,
fancying
him
to
reign
as
a
Temporal
Prince
on
Earth
;
with
outward
force
and
Power
to
repel
the
Injuries
of
his
Adversaries
,
St.
Mat.
16.21
,
22
,
23.
As
also
when
his
Disciples
required
him
to
call
down
Fire
from
Heaven
upon
the
Heads
of
his
Enemies
in
St.
Luke's
Gospel
,
urging
to
St.
Peter
,
and
all
of
them
those
quite
different
Doctrines
of
his
Gospel
,
That
if
any
man
will
come
after
him
,
let
him
deny
himself
,
and
take
up
his
Cross
and
follow
him
;
that
whosoever
will
save
his
life
shall
lose
it
,
and
whosoever
will
lose
his
life
,
shall
save
it
;
and
't
is
to
save
the
Soul
,
not
gain
the
World
,
is
to
be
their
aim
in
becoming
his
Disciples
.
And
thus
did
they
Preach
Christ
ever
since
the
Holy
Ghost
so
fully
came
upon
them
;
reproving
the
World
of
Sin
,
of
Righteousness
,
and
Judgment
,
the
work
of
the
Comforter
,
Joh.
16.7
,
8.
And
that
trifling
Argument
,
as
if
want
of
Power
and
Prudential
forbearance
made
them
not
to
attempt
any
thing
more
,
is
what
cannot
fall
under
the
thoughts
of
a
considering
Person
.
He
that
by
Twelve
mean
Persons
,
as
were
the
Apostles
,
could
convert
so
great
a
part
of
the
World
,
by
the
same
Power
and
Instruments
could
he
have
over-ruled
the
Persons
of
the
rest
of
the
World
;
to
Master
and
bring
into
Captivity
to
the
Law
of
Faith
,
an
undisciplined
,
unruly
Understanding
and
Will
,
is
as
great
a
Work
of
the
Almighty
,
as
to
subdue
the
whole
Person
.
The
Mind
is
as
difficultly
conquer'd
as
the
Body
,
and
more
difficultly
too
;
because
no
immediate
outward
force
can
be
put
upon
it
.
He
that
when
meer
Idiots
and
Ignaro's
gave
them
the
Understanding
and
Tongue
of
the
Learned
,
could
also
have
given
them
the
Arm
of
the
Mighty
and
Valiant
.
St.
Peter
,
who
with
but
one
word
from
his
Mouth
struck
dead
Ananias
and
Saphira
his
Wife
for
cheating
the
Church
,
might
with
one
word
from
his
Mouth
also
have
reversed
the
Edict
of
Nero
,
appointing
him
to
be
crucified
at
Rome
,
have
enfeebled
those
hands
of
the
Executioner
,
that
nailed
and
fixed
him
on
the
Cross
.
St.
Paul
who
struck
Elymas
the
Sorcerer
Blind
,
might
have
smote
Ananias
on
the
Bench
,
made
that
officious
reviling
Orator
Tertullus
to
be
Dumb
,
and
baffled
Nero
with
all
his
Power
,
had
outward
Coercion
and
Force
been
the
assigned
way
to
Plant
and
Propagate
Religion
,
a
general
course
set
up
,
a
standing
Rule
,
either
for
the
present
,
or
Succession
of
Ages
.
However
God
thought
fit
to
give
special
Instances
of
such
his
Power
upon
particular
notorious
Sinners
,
by
the
hands
of
his
Apostles
,
to
let
the
World
see
it
was
not
against
the
Nature
of
the
Gospel
,
though
not
in
the
intent
of
it
,
thus
to
have
them
dealt
with
in
particular
Cases
;
to
preserve
the
horror
in
remembrance
,
till
the
appointed
time
,
till
the
Empire
became
Christian
;
in
whose
hands
,
not
the
Apostles
,
and
their
Succession
,
this
outward
forcing
punishing
part
does
reside
,
in
its
constant
perpetual
Seat
or
Subject
,
Ita
tunc
Deus
supplebat
id
quod
Magistratus
Ecclesiae
praestare
debent
,
&
tunc
non
Praestabant
,
Grotius
,
in
1
Cor.
4.21
.
Then
God
did
supply
what
the
Magistrates
ought
to
have
discharged
,
and
did
not
;
instancing
in
these
very
Punishments
of
Ananias
and
Saphira
struck
Dead
,
of
Elymas
the
Sorcerer
struck
Blind
,
and
of
the
Bodily
Diseases
sent
out
upon
others
.
Our
Saviour
Christ
in
his
Life
designed
and
contrived
upon
every
occasion
,
when
any
appearance
that
others
should
suspect
him
,
or
when
any
apt
opportunity
to
express
and
declare
himself
,
that
he
was
neither
to
exempt
himself
from
any
instance
of
Subjection
to
his
Governors
,
nor
exercise
in
any
Case
the
Jurisdiction
that
was
theirs
,
and
for
this
he
Pays
Tribute
,
refuses
to
divide
Inheritances
;
nor
did
he
invade
any
one
private
Person
,
and
we
read
of
but
one
Colt
,
that
he
commanded
to
be
brought
unto
him
,
to
which
,
as
what
was
his
Title
we
do
not
read
,
so
are
we
not
told
of
any
injury
done
by
it
;
nor
of
any
Complaint
made
in
the
Streets
on
the
occasion
.
And
his
Death
,
though
pre-ordained
in
the
fore
determination
of
God
,
for
no
one
worldly
end
or
design
,
to
serve
no
one
Political
Purpose
,
but
solely
and
altogether
to
satisfie
for
the
Sins
of
Man
,
to
make
compleat
our
Redemption
;
yet
it
was
ordered
that
the
earthy
Governors
should
have
a
Power
given
them
from
above
,
for
a
legal
Process
and
judicial
Trial
upon
him
;
he
died
in
a
course
of
Law
,
and
a
Posture
of
Obedience
to
them
:
And
although
it
must
be
granted
that
some
of
the
ancient
Fathers
,
and
most
eminent
first
Christians
did
Believe
and
Publish
to
the
World
,
that
Christ
should
come
again
and
reign
upon
Earth
in
his
Person
,
as
Supreme
Governor
of
all
,
and
his
Saints
with
and
by
him
in
the
independent
,
full
freedom
,
use
and
advantage
of
the
Goods
of
this
World
,
and
of
Sense
,
that
Jerusalem
should
be
Rebuilt
,
its
Streets
enlarged
and
inhabited
by
them
.
So
Justin
Martyr
,
Dialog.
cum
Tryph.
Jud.
Irenaeus
lib.
5.
cont.
Heres.
c.
32.
Tertul.
lib.
3.
cont.
Marcion
.
c.
24.
with
Lactantius
,
and
others
;
yet
it
amounted
not
to
an
Universal
received
Opinion
of
that
Age.
Justin
Martyr
acknowledges
there
were
many
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Holy
and
Pious
in
their
Judgments
which
did
not
acknowledge
it
.
And
Eusebius
in
his
Ecclesiastical
History
,
lib.
3.
cap.
39.
giving
that
slender
account
of
its
rise
and
original
from
Papias
,
tells
us
that
many
,
but
not
all
Ecclesiastical
Writers
,
led
by
a
shew
of
the
Antiquity
,
assented
unto
it
;
but
yet
this
was
not
by
any
of
them
expected
during
this
state
of
things
on
Earth
,
and
in
the
Regeneration
,
Sed
alio
statu
,
utpote
post
resurrectionem
,
as
Tertullian
.
Tom.
4.
inter
fra●menta
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Justin
Martyr
supra
.
Ibid.
Post
Resurrectionem
,
coram
judicio
,
terram
possidebunt
.
As
Irenaeus
,
Ibid.
but
not
till
after
the
Resurrection
,
ante
coelum
,
before
their
Ascension
into
Heaven
,
as
Tertullian
again
,
Ibid.
when
all
Rule
and
Autority
and
Power
has
had
its
just
Time
and
Period
upon
Earth
,
is
put
under
foot
alone
by
God
;
it
seeming
just
that
in
what
condition
they
had
laboured
and
been
afflicted
,
tried
and
proved
by
all
manner
of
ways
or
Sufferings
upon
Earth
;
they
there
receive
the
Reward
and
Fruit
of
such
their
Sufferings
,
as
Irenaeus
ill
argues
,
in
qua
enim
conditione
laboraverunt
sive
afflicti
sunt
,
omnibus
modis
probati
per
sufferentiam
,
justum
est
in
eâ
recipere
fructus
sufferentiae
;
they
cannot
be
conceived
to
have
thoughts
of
either
evading
or
invading
the
Civil
Power
,
which
then
was
supposed
to
be
none
at
all
,
because
after
the
Resurrection
,
and
of
which
during
its
time
for
continuance
by
God
affixed
,
they
were
the
most
Zealous
Maintainers
and
Asserters
,
as
has
been
already
shew'd
.
So
far
do
they
erre
from
the
Spirit
of
these
first
and
eminent
Christians
,
who
pretending
to
the
same
Millennium
,
or
reign
upon
Earth
,
oppose
and
fight
against
their
present
Governors
,
to
hasten
and
effect
it
.
§
.
X
BUT
then
to
argue
on
the
other
hand
,
that
because
it
was
not
the
design
of
the
Gospel
to
erect
a
Temporal
Kingdom
upon
Earth
,
Christ
and
his
Apostles
design'd
and
erected
none
at
all
,
they
had
really
no
Power
,
no
Autority
,
committed
unto
them
,
this
is
as
wide
from
Truth
,
this
runs
from
one
extreme
to
the
other
;
which
indeed
is
the
usual
course
of
such
as
are
designed
for
error
.
Clemens
Alexandrinus
,
in
his
Admonition
to
the
Gentiles
,
observed
it
of
old
among
them
,
and
that
their
Ignorance
still
led
them
into
one
of
the
two
Extremes
,
of
either
Ignorance
or
Superstition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
they
Worshipped
their
many
ridiculous
beastlier
Gods
,
or
else
none
at
all
,
denied
the
only
true
God
.
On
this
score
Evenemus
Agrigentinus
,
Nicanor
Cyprius
,
Diagoras
,
Hippo
,
Melius
and
Theodorus
,
with
some
others
were
called
Atheists
;
Men
that
considered
not
the
Truth
,
only
saw
the
Error
of
the
then
abominable
Worships
and
Acknowledgments
.
And
the
same
is
easily
acknowledg'd
throughout
the
whole
Ecclesiastical
Tradition
,
how
,
as
Atheists
before
,
so
Hereticks
since
,
have
still
run
the
same
way
;
and
their
Heresies
,
by
these
courses
,
been
either
started
or
maintained
.
Thus
that
Pestilent
Sect
of
the
Arians
united
,
not
only
with
the
Miletian
Scismaticks
,
but
with
the
Heathens
too
,
the
more
to
oppose
,
and
make
numerous
their
Party
against
the
Catholicks
,
as
we
have
it
in
Sozomen
,
Hist.
Eccles.
lib.
1.
c.
15.
Athanas
.
Orat.
1.
Cont.
Arium
.
and
in
his
Apology
,
Pag.
731.
and
his
Epistle
Ad
Solitariam
vitam
agentes
.
And
the
same
did
the
Donatists
after
them
,
who
set
open
the
Idol
Temples
,
that
themselves
might
have
liberty
,
applauded
and
sided
with
Julian
the
Apostate
,
and
gave
opportunity
for
the
Publick
Worship
of
the
Devil
,
that
they
might
with
full
freedom
serve
their
own
particular
Designs
,
and
their
Malice
and
Revenge
be
gratified
,
as
St.
Austin
and
Optatus
at
large
declare
,
Contra
Petil.
cap.
8.
92.
Ep.
48.
&c.
Contr.
Parmen.
Donatist
.
lib.
2.
I
might
all
along
trace
them
down
,
I
'le
only
make
my
farther
instances
in
what
comes
more
nearly
up
to
the
case
in
hand
,
because
there
may
be
such
a
thing
as
Domination
over
the
Clergy
.
Therefore
there
is
no
real
Power
to
be
exercised
over
them
,
because
Diotrephes
affected
a
Superiority
where
it
belong'd
not
unto
him
;
therefore
a
Bishop
and
a
Presbyter
must
be
of
equal
Power
.
The
Church
of
God
must
not
exercise
Autority
as
do
the
Kings
of
the
Gentiles
;
therefore
whatever
the
Power
they
execute
is
,
must
be
Tyranny
and
Usurpation
.
The
Church
of
Rome
have
notoriously
exceeded
their
Commission
,
Pretended
to
what
they
never
had
,
either
from
Christ
or
St.
Peter
,
as
to
depose
Kings
,
to
acquit
their
Subjects
of
their
Allegiance
,
exercising
Temporal
,
outward
Coercive
Power
,
as
in
their
Charter
by
Religion
.
Therefore
the
Church
of
God
has
no
Charter
at
all
,
is
no
Body
or
Corporation
Autoritative
and
Juridical
;
or
as
Mr.
Selden
and
his
Friends
argue
,
we
read
of
no
other
Power
in
the
World
before
,
but
what
was
sensible
,
outward
,
and
coercive
;
and
all
Gospel-Power
must
be
such
or
none
,
a
Plea
to
what
is
otherwise
,
is
a
Cheat
and
Imposture
.
And
in
answer
to
which
,
I
must
here
repeat
in
part
what
I
have
said
in
the
beginning
of
the
Third
Chapter
of
this
Treatise
upon
another
occasion
.
§
.
XI
THAT
the
Church
is
a
Body
,
but
of
a
quite
differing
Nature
,
a
various
Design
and
Constitution
,
for
another
purpose
,
according
to
that
eternal
purpose
,
which
he
purposed
in
Christ
Jesus
our
Lord
,
Eph.
3.11
.
a
Body
,
but
the
Body
of
Christ
,
framed
and
fitted
alone
according
to
the
fulness
of
the
measure
of
his
Stature
,
his
Body
which
is
the
Church
,
Eph.
5.23
.
an
Association
of
People
incorporated
and
united
under
him
their
Head
,
in
one
Spirit
,
one
Lord
,
one
Baptism
,
one
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
,
Eph.
4.4
,
5.
growing
up
into
him
in
all
things
,
who
is
the
head
,
even
Christ
,
Ephes.
4.15
.
a
Body
that
is
to
be
visible
,
subject
to
outward
sense
,
but
't
is
by
an
Holy
Life
,
and
Religious
Conversation
;
that
which
Men
are
to
see
,
is
their
good
works
,
and
glorifie
their
Father
which
is
in
Heaven
;
and
all
grants
to
its
Officers
,
Power
,
Means
,
Ordinances
,
are
only
in
order
hereunto
;
the
only
change
here
design'd
,
is
the
change
of
our
vile
Bodies
,
that
they
may
be
like
unto
Christ's
glorious
Body
,
according
to
the
mighty
working
whereby
he
is
able
to
subdue
all
things
unto
himself
.
A
Lordship
there
is
,
but
not
over
Kings
and
Scepters
;
't
is
Death
and
Sin
Christ
Jesus
treads
under
his
Feet
only
.
He
is
the
Lord
of
the
Sabbath
invested
with
all
Power
in
Heaven
and
Earth
,
relating
to
God's
Worship
and
Service
,
his
Adoration
and
Homage
,
to
appoint
,
stablish
and
fix
,
as
he
pleases
,
for
ever
.
A
BODY
or
Corporation
,
with
its
different
§
.
XII
Organs
,
Parts
and
Members
;
the
Eye
to
see
,
the
Ear
to
hear
,
and
the
Foot
to
walk
,
with
Parts
more
and
less
Honorable
;
with
diverse
Gifts
and
Graces
,
according
to
the
measure
of
the
Gift
of
Christ
,
some
to
Govern
,
others
to
Obey
;
some
to
Preside
,
others
to
Submit
,
and
be
ruled
by
them
.
Some
of
which
Governors
were
to
remain
only
for
a
time
,
others
to
continue
for
ever
;
as
,
the
Bishops
,
Presbyters
and
Deacons
;
Orders
of
Men
,
instituted
and
invested
by
Christ
,
not
with
an
improper
,
as
some
speak
with
abatement
,
but
with
a
true
real
Praefecture
,
Power
and
Jurisdiction
in
the
Church
,
that
sitting
upon
Twelve
Thrones
and
Judging
,
that
Spiritual
Grace
and
Investiture
,
to
be
collated
,
and
so
Promised
,
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
new
Age
or
State
beginning
just
after
the
Resurrection
of
Christ
;
it
is
an
Autoritative
,
Paternal
Power
of
Chastisements
,
Discipline
and
Government
,
to
be
exercised
on
all
its
Subjects
;
each
one
that
has
given
up
his
Name
unto
Christ
,
(
that
expects
any
benefit
of
the
incorporation
)
for
the
keeping
them
in
some
compass
,
within
the
terms
of
a
Peaceable
,
Holy
,
truly
Christian
Congregation
;
As
are
the
words
of
our
Learned
Doctor
Hammond
,
in
his
Treatise
of
The
Power
of
the
Keys
,
Cap.
1.
Sect.
1.
§
.
XIII
AN
Incorporation
with
differing
Offices
and
Duties
,
Powers
and
Capacities
,
from
any
other
in
the
World
;
to
be
call'd
out
from
others
,
from
the
World
or
any
Society
in
it
,
and
to
unite
in
a
diverse
Association
,
which
has
peculiar
Laws
and
Rules
,
even
of
Morality
,
is
not
enough
to
specifie
constitute
and
express
the
Church
of
Christ
,
to
signalize
that
Collection
or
Association
which
is
Christian
.
All
believe
and
assent
so
far
that
there
is
such
a
Sect
and
Coalition
of
Persons
as
are
called
Christians
,
in
the
World
,
and
is
usually
call'd
a
Church
;
't
is
Matter
of
Fact
,
self-evident
,
and
not
to
be
denied
.
But
this
Body
or
Church
is
not
known
and
acknowledged
to
have
such
means
of
Salvation
,
such
Power
and
Efficacy
,
such
Properties
and
Priviledges
,
as
the
true
Church
of
Christ
implies
and
contains
.
The
name
Church
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
belongs
to
Prophane
,
as
well
as
Ecclesiastical
Congregations
;
whether
in
Athens
,
Corinth
,
Alexandria
,
or
Jerusalem
,
as
Origen
argues
against
Celsus
,
lib.
3.
but
all
have
not
the
Powers
&
Operations
alike
.
The
Church
of
God
is
a
Society
,
as
with
differing
Members
and
Offices
,
Services
and
Obligations
:
So
,
to
differing
Ends
,
with
differing
Gifts
and
Endowments
;
For
the
perfecting
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
edifying
the
Body
of
Christ
,
Ephes.
4.12
.
the
building
,
and
raising
them
to
Heaven
,
in
the
unity
of
the
faith
and
knowledge
of
the
Son
of
God
.
Sciendum
est
illam
esse
veram
Ecclesiam
,
in
qua
est
Confessio
&
Penitentia
,
quae
peccata
&
vulnera
,
quibus
subjecta
est
imbecillitas
carnis
,
salubriter
curat
,
as
Lactantius
,
Lib.
4.
Sect.
Vlt.
Vbi
Ecclesia
,
ibi
Spiritus
Dei
,
&
ubi
Spiritus
Dei
,
ibi
Ecclesia
&
omnis
gratia
,
So
Irenaeus
,
l.
3.
c.
40.
that
is
the
true
Church
,
where
Confession
is
and
Repentance
,
with
wholsome
means
to
cure
those
Wounds
and
Sins
,
to
which
the
weakness
of
the
Flesh
is
subject
;
where
there
is
the
Spirit
of
God
and
all
Grace
,
as
in
the
Armory
of
David
,
those
many
Shields
of
the
Mighty
,
Divine
Assistances
and
Remedies
for
Eternity
.
Catholicum
nomen
non
ex
Vniversitate
gentium
.
Sed
ex
Plenitudine
Sacramentorum
;
as
St.
Austin
relates
of
the
Donatists
,
well
replying
,
Collat.
cum
Donatist
.
Tertii
Diei
,
the
fulness
of
the
Sacraments
,
not
the
bare
Coalition
of
all
the
Nations
in
the
World
,
makes
the
true
Catholick
Church
.
And
St.
Austin
himself
says
the
same
,
Ep.
48.
Vincentio
fratri
,
where
there
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
first
and
second
cleansing
and
Purgation
,
the
one
the
Effect
of
Baptism
,
the
other
of
Repentance
.
In
Sozomen's
Church
History
,
l.
1.
c.
3.
Now
these
different
Powers
and
Duties
,
as
distant
from
all
others
in
the
World
besides
;
so
being
diverse
also
as
to
themselves
,
and
in
respect
of
one
another
,
according
to
the
several
Gifts
and
Relations
;
these
are
either
common
to
the
whole
,
each
Member
of
the
Association
,
every
Believer
,
or
else
,
they
are
limited
and
appropriate
to
particular
distinct
Orders
and
Offices
in
the
Body
.
What
Duties
and
Offices
are
common
,
and
what
appropriate
,
I
am
now
to
declare
,
and
explain
.
§
.
XIV
AS
Christians
in
common
,
all
of
one
Body
,
and
under
one
Head
,
so
had
they
one
common
Faith
,
which
every
one
Professed
,
to
which
each
assented
,
and
gave
up
his
understanding
whole
and
entire
,
and
which
was
a
first
instance
of
their
Union
,
as
an
Incorporation
,
a
signal
Badg
or
Mark
,
by
which
as
a
watch-word
they
were
known
to
one
another
,
and
distinguished
from
the
whole
World
besides
;
Now
this
object
of
belief
,
and
to
which
they
declared
their
Adhesion
,
was
indeed
,
Jesus
the
Son
of
God
,
or
Christ
and
him
Crucified
,
as
delivered
by
Christ
and
the
Apostles
down
unto
them
;
but
because
these
Rules
must
be
many
and
Instructions
numerous
,
as
they
are
to
this
day
as
given
in
the
Scriptures
;
and
every
good
Christian
,
and
who
is
instructed
for
the
Kingdom
of
Glory
,
cannot
be
supposed
with
Knowledge
and
Judgment
enough
,
so
to
digest
them
,
as
to
be
ready
to
answer
to
every
Man
that
asketh
a
Reason
of
his
Faith
that
is
in
him
,
or
so
as
his
own
need
shall
require
,
in
his
daily
Confessions
and
Acknowledgments
to
God
.
I
'le
add
,
so
as
the
Duties
in
common
,
to
be
performed
by
all
as
Christians
,
even
the
most
learned
Scribe
among
them
shall
exact
;
for
the
rehearsing
their
Faith
,
and
open
Confession
of
it
before
Men
,
was
a
branch
of
their
constant
Devotions
.
And
it
must
be
as
impertinent
,
and
unhandsom
,
when
they
come
together
,
if
every
one
have
a
diverse
Interpretation
,
Digestion
and
Expression
of
his
Faith
,
as
if
every
one
should
have
a
differing
Prayer
,
Hymn
,
or
Thanksgiving
;
the
World
must
believe
them
all
Mad
;
nothing
can
be
done
to
Edification
,
nothing
of
Order
and
Peace
,
only
Confusion
be
in
the
Churches
of
God
.
Hence
that
Summary
of
what
is
to
be
believed
and
confessed
,
the
Apostles
Creed
,
was
composed
,
't
is
generally
concluded
,
by
the
Twelve
Apostles
themselves
;
and
to
which
,
if
St.
Paul's
form
of
Doctrine
delivered
,
Rom.
6.17
.
his
form
of
sound
words
,
that
good
thing
committed
to
Timothy's
trust
,
to
be
kept
by
him
,
and
to
be
conveigh'd
to
others
,
1
Tim.
2.20
.
2
Tim.
1.13
,
14.2.2
.
related
not
;
yet
thus
much
may
certainly
be
collected
thence
,
That
they
had
Summaries
of
Christianity
,
antecedent
to
St.
Paul's
Epistles
,
and
which
suppose
these
Doctrines
receiv'd
;
and
pursuant
to
which
St.
Paul
wrote
his
Epistles
,
as
general
needs
,
and
in
course
requir'd
,
or
upon
particular
occasion
of
false
Teachers
coming
in
,
those
vain
Bablings
and
Oppositions
of
Science
falsely
so
called
,
which
some
Professing
,
have
erred
from
the
Truth
;
and
by
which
Summaries
they
were
to
censure
and
exclude
them
.
And
the
same
may
be
St.
Peter's
Holy
Commandment
delivered
,
2
Pet.
2.21
.
And
St.
John's
Unction
received
;
or
that
which
they
heard
from
the
beginning
,
and
which
he
Exhorts
them
to
abide
in
,
and
it
will
teach
them
all
things
,
1
John
2.20.24.27
.
but
of
whatever
use
they
were
to
the
conserving
of
Truth
,
and
ejection
of
Heresies
(
and
which
falls
not
under
this
Head
now
to
pursue
.
)
Certain
it
is
Creeds
they
had
and
Collections
of
Faith
to
be
assented
to
and
Professed
by
all
that
were
Baptized
,
or
any
ways
admitted
into
the
Body
and
Society
of
Christians
.
Baptism
is
a
Stipulation
,
Agreement
and
Assent
.
Aliquid
respondentes
,
as
Tertullian
speaks
,
de
Corona
Militis
,
Cap.
3.
There
is
something
answer'd
,
professed
,
and
engaged
in
.
And
Dionysius
in
Eusebius
,
Eccl.
Hist.
l.
7.
c.
9.
there
mentions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Questions
and
Answers
in
use
of
Baptism
,
and
which
were
made
in
part
relating
to
what
they
believed
,
and
receiv'd
as
Christians
.
Thus
Irenaeus
Cent.
Haereses
,
lib.
1.
c.
1.
speaks
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Canon
or
Rule
of
Truth
which
is
receiv'd
when
Baptized
.
So
Tertullian
,
Lib.
de
Spectaculis
,
c.
4.
Cum
aquam
ingressi
,
Christianam
fidem
in
Legis
suae
verba
profitemur
.
Going
into
the
Water
,
we
make
Profession
of
Christianity
.
St.
Cyprian
tells
the
same
,
Sed
&
ipsa
interrogatio
quae
fit
in
Baptismo
testis
est
veritatis
.
Nam
cum
dicimus
,
Credis
in
vitam
Eternam
,
&
remissionem
peccatorum
per
Sanctam
Ecclesiam
,
intelligimus
remissionem
peccatorum
non
nisi
in
Ecclesia
dari
,
The
Question
at
Baptism
is
a
witness
of
the
Truth
.
And
when
we
say
we
believe
Forgiveness
of
Sins
,
and
Life
Everlasting
,
and
the
Holy
Church
;
we
understand
that
Remission
of
Sins
is
given
only
in
the
Church
,
Ep.
70.
St.
Jerome
adv.
Luciferianos
says
also
,
Solenne
sit
in
lavacro
post
Trinitatis
Confessionem
,
interrogare
,
Credis
in
Sanctâ
Ecclesia
!
Credis
remissionem
Peccatorum
.
'T
is
usual
at
Baptism
after
the
Confession
of
the
Trinity
,
to
ask
,
Dost
thou
believe
in
the
Holy
Church
,
and
Remission
of
Sins
?
and
l.
2.
adv.
Pelag.
in
Confessione
Baptismatis
,
lavat
nos
à
Peccatis
sanguis
Christi
,
in
our
Confession
at
Baptism
,
the
Blood
of
Christ
,
washes
us
from
our
Sins
,
Interrogamus
an
Credat
Deo
.
So
Optatus
,
l.
5.
cont.
Parmen.
Donatist
.
We
ask
if
he
believes
in
God
,
Credo
,
inquis
,
in
Deum
.
Thou
sayest
,
I
Believe
in
God
;
having
renounced
the
World
and
Devil
at
Baptism
.
Salvian
,
l.
6.
De
gubernat
.
Dei
.
And
accordingly
are
they
found
together
in
Eusebius
,
Hist.
Eccl.
l.
7.
c.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Faith
and
Confession
,
i.
e.
Baptism
and
Confession
;
for
so
is
the
frequent
Ecclesiastical
Phrase
of
Faith
,
Nec
secundas
post
fidem
nuptias
permittitur
nosse
,
they
must
not
Marry
again
after
Baptism
,
or
after
Confession
of
Faith
,
by
which
Baptism
is
expressed
,
Tertul
.
Exhort
.
ad
Castitat
.
c.
1.
with
many
of
the
like
Nature
,
Lib.
de
Pudicit
.
Cap.
16.
Scorpiac
.
c.
8
,
&c.
where
Fides
and
Baptisma
are
but
diverse
Expressions
of
the
same
thing
,
Baptism
being
a
Publick
Confession
of
Faith
in
and
Adhesion
to
the
Gospel
of
Christ
Jesus
;
an
open
undertaking
of
it
upon
its
Terms
and
Conditions
.
And
so
in
the
Imperial
Laws
,
Cod.
16.
Tit.
7.
l.
4.
to
violate
Baptism
is
to
violate
Faith
given
up
to
Christ
.
And
the
ancient
Church
distinguishing
of
Christians
into
Fideles
and
Catecumenos
;
those
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Faithful
,
who
were
Baptized
;
in
opposition
to
the
Catechumens
,
which
were
not
,
and
in
that
sense
not
Believers
.
And
all
this
is
acknowledged
by
Theodore
Beza
,
in
his
Eighth
Epistle
written
to
Grindal
Archbishop
of
Canterbury
,
when
they
were
baptized
Adults
,
and
at
the
years
of
Understanding
.
But
upon
what
account
Infantulus
de
fide
compelletur
,
a
little
Infant
should
be
interrogated
,
or
have
such
Questions
put
unto
him
;
what
Covenant
can
here
be
entred
he
knows
not
.
What
was
the
Arch-Bishops
return
to
him
I
have
not
yet
met
with
.
I
shall
at
present
only
reply
in
the
words
of
St.
Austin
de
Baptismo
contra
Donatistas
,
c.
23.
Ideò
cum
alii
pro
iis
respondent
,
ut
impleatur
erga
eos
celebratio
Sacramenti
,
valeat
utique
ad
eorum
Consecrationem
,
quia
ipsi
respondere
non
possunt
.
Their
Susceptors
or
Undertakers
answer
for
them
,
because
they
cannot
answer
for
themselves
;
and
upon
such
their
undertaking
,
the
Sacrament
becomes
effectual
unto
them
.
§
.
XV
AS
Christians
,
and
with
one
Faith
;
so
had
they
the
same
Laws
and
Rules
for
Obedience
and
Holy
Living
,
in
this
did
they
Associate
and
Confederate
together
.
Of
this
we
read
an
eminent
instance
,
Tertul.
Apol.
c.
2.
in
the
words
of
Pliny
to
Trajan
the
Emperor
,
Nihil
aliud
se
conserisse
quam
Coetus
antelucanos
—
ad
confederandam
Disciplinam
,
Homicidium
,
Adulterium
,
Fraudem
,
Perfidiam
&
Caetera
scelera
Prohibentes
.
They
entred
Compacts
,
and
a
State
of
Discipline
against
Murder
,
Adultery
,
Fraud
,
Perfidiousness
,
and
other
Wickednesses
.
And
which
Indentment
or
Compact
,
upon
what
particular
occasion
it
was
then
undertook
,
the
main
design
and
purpose
of
it
,
was
then
,
by
all
that
were
Baptized
,
and
has
been
all
along
since
answer'd
in
such
their
Baptism
.
Another
branch
or
instance
of
which
Vow
is
this
,
To
forsake
the
Devil
and
all
his
Works
,
the
Pomps
and
Vanities
of
the
wicked
World
,
and
all
the
sinful
Lusts
of
the
Flesh
,
and
to
keep
all
God's
Holy
Commandments
.
Cum
aquam
ingressi
renunciasse
nos
Diabolo
,
&
Pompae
&
Angelis
ejus
,
contestamur
,
Tertul.
De
Spectaculis
,
l.
4.
and
De
habitu
Muliebri
,
c.
2.
his
sunt
Angeli
quibus
in
lavacro
renunciamus
.
And
,
De
Coronâ
Militis
,
c.
3.
Aquam
adituri
sub
Antistitis
manu
contestamur
nos
renunciare
Diabolo
&
Pompae
&
Angelis
ejus
.
So
St.
Cyprian
,
Ep.
7.
Seculo
renunciaveramus
,
cùm
Baptizati
fuimus
.
So
Optatus
,
Interrogamus
an
renunciat
Diabolo
,
Lib.
●
.
Cont.
Parmen.
Donatist
.
And
Salvian
says
the
same
,
Quae
enim
est
in
Baptismo
Salutari
Christianorum
prima
Professio
?
Quae
sc.
nisi
se
renunciare
Diabolo
ac
Pompis
ejus
ac
spectaculis
&
operibus
profitentur
.
—
Quo
modo
O
Christiane
post
Baptismum
sequeris
quae
opus
Diaboli
confiteris
,
De
Gubernat
.
Dei
,
l.
6.
And
all
which
is
but
the
Baptismal
Vow
in
Latine
,
with
a
severe
check
to
those
whom
after
their
Baptism
,
and
so
solemn
an
Engagement
to
the
contrary
,
are
over-ruled
by
the
Devil
,
and
follow
after
the
World's
Pomps
and
Vanities
,
and
sinful
Lusts
of
the
Flesh
.
And
St.
Jerome
,
Ep.
ad
Paulam
,
calls
the
Monastical
Vow
,
Secundum
Baptisma
,
a
Second
Baptism
;
and
't
is
that
St.
Austin
cautions
the
Donatists
,
Ne
seculo
verbis
solis
renunciant
,
l.
5.
De
Baptism
.
cont
.
Donatist
.
that
they
renounce
not
the
World
in
words
only
.
Nor
were
the
Christians
of
old
,
their
Body
or
Association
,
discernable
and
apart
from
the
whole
World
in
any
thing
more
then
in
their
good
Life
,
their
stricter
and
most
heavenly
Conversation
.
§
.
XVI
THIS
Union
of
Christians
as
one
Body
and
Association
,
is
farther
expressed
by
Tertullian
,
Apol.
Cap.
39.
Edam
nunc
ipse
negotia
factionis
Christianae
,
Corpus
sumus
de
Conscientia
Religionis
,
&
Disciplinae
Vnitate
,
&
Spei
foedere
,
coimits
in
coetum
&
Congregationem
ut
ad
Deum
quasi
manu
factâ
Precationes
ambiamus
Orantes
:
Haec
vis
Deo
grata
est
;
Oramus
etiam
pro
Imperatoribus
,
pro
Ministris
eorum
&
Potestatibus
,
pro
statu
seculi
,
pro
rerum
quiete
,
pro
morâ
finis
,
cogimur
ad
Divinarum
literarum
Commemorationem
;
si
quid
praesentium
rerum
qualitas
,
aut
praemonere
cogit
,
aut
recognoscere
,
certe
fidem
Sanctis
vocibus
poscimus
,
spem
erigimus
,
fiduciam
sigimus
,
Disciplinam
Praeceptorum
nihilominus
inculcationibus
densamus
:
Ibidem
etiam
Exhortationes
,
castigaetiones
,
&
censura
Divina
.
I
will
now
declare
the
Offices
of
Christianity
,
We
are
a
Body
in
the
Conscience
of
Religion
,
in
Unity
of
Discipline
,
and
Covenant
of
Hope
;
we
come
together
in
one
Company
and
Congregation
,
that
making
Prayers
altogether
and
at
once
we
may
procure
his
Favour
and
Blessing
;
this
force
is
grateful
to
God
.
We
Pray
also
for
the
Emperors
,
for
their
Ministers
,
and
such
to
whom
their
Power
is
deputed
;
for
the
State
of
the
World
;
for
the
quiet
and
due
accomplishment
of
all
things
.
The
Divine
Letters
are
urg'd
upon
us
,
either
to
Premonish
us
against
what
we
may
expect
to
come
,
or
stablish
in
us
what
we
have
received
;
our
Faith
is
nourished
,
our
Hope
increased
,
our
Confidence
fixed
,
and
Duties
frequently
inculcated
upon
us
.
There
are
Exhortations
,
Castigations
,
and
the
Divine
Censure
.
And
to
the
same
purpose
in
his
Book
De
Anima
,
Cap.
9.
Scripturae
leguntur
,
Psalmi
canuntur
,
Adlocutiones
Proseruntur
,
Petitiones
delegantur
,
the
Scriptures
are
Read
,
Psalms
are
Sung
,
Admonitions
are
made
,
and
Petitions
are
sent
forth
by
us
.
Deum
Principem
,
ac
rerum
cunctarum
Dominum
adorans
,
obsequio
venerabili
invocare
.
Arnob.
lib.
1.
adv.
Gentes
;
and
lib.
4.
Huic
omnes
ex
more
Prosternimur
,
hunc
collatis
precibus
adoramus
,
ab
hoc
justa
&
honesta
,
&
auditu
ejus
digna
deposcimus
,
—
in
quibus
summus
oratur
Deus
,
Pax
cunctis
&
venia
postulatur
Magistratibus
,
Exercitibus
,
Regibus
,
Familiaribus
,
Amicis
,
vitam
adhuc
degentibus
,
&
resolutis
Corporum
unctione
,
in
quibus
nihil
aliud
auditur
nisi
quod
humanos
faciat
,
nisi
quod
mites
,
verecundos
,
pudicos
,
castos
,
&c.
we
there
adoring
,
with
Obsequious
reverence
call
upon
God
,
the
Chief
and
Lord
of
all
things
;
before
him
,
as
is
the
Custom
,
we
are
Prostrate
,
asking
of
him
what
is
Just
and
Honest
,
and
worthy
his
hearing
;
we
Pray
for
Peace
and
Pardon
to
all
in
Autority
,
for
the
Armies
,
for
Kings
,
for
our
Familiars
and
Friends
,
whether
dead
or
alive
;
nor
is
any
heard
from
us
,
but
what
makes
us
Humane
,
Meek
,
Modest
,
and
Chast
.
And
the
same
account
we
have
in
Justin
Martyr
,
in
his
second
Apology
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Praying
and
sending
up
Hymns
of
Thanksgiving
suitable
to
our
Powers
;
for
that
he
Created
us
,
gives
us
Health
,
Plenty
,
fruitful
Seasons
,
and
will
bestow
upon
us
a
blessed
Resurrection
.
We
there
worship
and
adore
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
,
the
Blessed
Trinity
;
and
so
in
the
close
of
that
Apology
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
upon
Sunday
we
meet
together
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Common
Prayers
and
Supplications
for
themselves
,
all
Christians
,
all
Mankind
,
giving
one
another
the
Holy
Kiss
,
celebrating
the
Communion
,
giving
thanks
to
the
Creator
of
all
things
by
Jesus
Christ
and
the
Holy
Ghost
,
to
which
the
People
say
Amen
;
reading
the
Writings
of
the
Apostles
and
Prophets
as
the
time
will
bear
,
the
President
or
Bishop
discoursing
to
them
upon
some
one
or
more
Portions
of
them
,
and
against
this
it
is
he
Cautions
;
that
upon
any
Pets
or
assumed
Anger
,
upon
what
differences
may
happen
,
they
do
not
absent
,
and
go
apart
,
from
the
Communion
in
Prayers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ep.
ad
Zenam
&
Serenum
.
So
also
Origen
in
his
Third
and
Fourth
Books
against
Celsus
.
Clemens
Alexandrinus
in
his
Seventh
Stromaton
.
Eusebius
,
l.
7.
c.
9.
Eccl.
Hist
.
and
De
Vitâ
Constantini
,
l.
4.
c.
17
,
18.
And
Eccl.
Hist.
l.
10.
c.
3.
Concil.
Laodicen
.
Can.
15
,
16
,
17
,
18
,
19.
and
every
one
of
them
to
the
same
Purpose
.
This
indeed
being
the
chief
Office
of
the
Body
of
Christ
,
the
great
End
of
the
Christian
Incorporation
;
thus
to
assemble
▪
and
be
one
in
the
Common
Services
of
God
,
its
undoubted
Right
and
Property
;
though
not
in
every
instance
peculiar
to
it
,
and
incommunicable
,
Thus
to
confess
with
their
Mouths
that
Jesus
is
risen
from
the
Dead
,
to
assent
to
the
Gospel
by
Faith
,
evidenced
in
an
Holy
and
Innocent
Conversation
,
attending
the
Sacraments
of
Baptism
and
the
Supper
of
the
Lord
,
the
Common
Prayers
,
Praises
,
Thanksgivings
and
Recognitions
due
to
God
Almighty
,
as
Created
,
Preserved
,
and
Redeemed
by
him
;
all
of
what
order
and
rank
soever
thus
joyning
and
uniting
in
Heart
and
Hand
and
Mouth
,
every
Man
taking
and
performing
his
part
;
Priest
and
People
,
saying
that
Amen
mentioned
in
Justin
Martyr
,
and
after
him
by
St.
Austin
,
Per
tot
gentes
in
quibus
respondetur
unâ
penè
Voce
Amen
,
&
Cantatur
Halelujah
;
That
Amen
which
is
answer'd
,
and
Halelujah
which
is
Sung
with
one
almost
Voice
,
throughout
so
many
Nations
,
Lib.
2.
adv.
Literas
Petiliani
Donatistae
,
&
super
Gestis
cum
Emerito
Episcopo
.
So
Athanasius
in
his
Apology
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
How
Decent
and
Holy
is
it
to
hear
in
the
House
built
for
Prayer
,
the
People
say
Amen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
one
sound
and
consent
there
mentioned
,
Carmen
Christo
quasi
Deo
dicere
Semet
invicem
;
saying
a
Hymn
to
Christ
as
God
,
in
courses
with
one
another
.
As
Pliny
,
lib.
10.
Ep.
97.
and
is
referr'd
to
by
Tertullian
in
his
Apology
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Singing
back
again
to
one
another
in
St.
Basil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Praying
betwixt
one
another
,
Ep.
63.
Ad
Clericos
Neocesariensis
Ecclesiae
,
in
amoibeunis
,
and
alternate
Responses
.
The
Priest
Parat
mentes
fratrum
dicendo
,
sursum
Corda
,
ut
dum
respondit
Plebs
,
habemus
ad
Dominum
.
As
St
,
Cyprian
upon
the
Lord's
Prayer
,
preparing
the
Minds
of
his
Brethren
,
saying
,
Lift
up
your
hearts
;
and
the
People
answering
,
We
lift
them
up
to
the
Lord
;
this
the
great
and
common
constant
Service
of
the
Church
of
God
.
The
usual
manner
of
old
in
the
Performance
of
it
;
and
an
earlier
Pattern
we
have
yet
,
as
to
the
Substance
of
it
.
So
soon
as
we
meet
with
a
Church
gathered
,
the
Holy
Ghost
descended
,
and
those
Thousands
Converted
by
St.
Peter
,
Acts
7.
he
there
opens
to
them
the
Scriptures
,
they
receive
the
Word
and
are
Baptized
;
they
go
on
,
and
continue
stedfast
in
the
Apostles
Doctrine
,
and
Fellowship
and
Prayer
,
attend
the
Holy
Communion
,
Praising
God
,
Poetically
extolling
of
him
.
And
thus
became
Peter
in
the
letter
of
it
,
a
Rock
,
a
first
Stone
,
or
principal
Pillar
in
the
Church
,
or
People
of
God
.
§
.
XVII
BUT
then
besides
their
Publick
Worship
of
God
,
did
this
Union
,
into
one
Body
or
Corporation
farther
express
,
and
oblige
the
Members
,
in
their
Duties
and
Services
to
one
another
,
in
the
Supplies
and
Assistances
of
all
its
Members
,
whose
either
special
Offices
and
Imployments
in
the
Service
and
Support
of
the
Church
,
Body
,
or
Association
,
rendred
uncapable
of
undergoing
the
Cares
and
Offices
of
the
World
for
the
providing
themselves
sustenance
suitable
to
their
Office
and
Quality
in
the
Trades
and
Imployments
of
it
for
the
Body
of
Christians
,
though
a
Collection
and
Incorporation
for
Heaven
,
yet
is
to
remain
its
due
time
and
abode
upon
Earth
,
and
to
subsist
whil'st
on
Earth
,
by
the
usual
and
lawful
courses
of
it
;
it
does
not
therefore
immediately
receive
Food
from
Heaven
,
or
else
whose
unavoidable
Want
and
Poverty
,
by
the
unaccountable
disposal
of
things
,
and
the
many
Contingencies
of
this
mutable
state
here
,
lays
before
them
,
in
their
Streets
,
and
High-ways
,
in
the
rode
to
this
Jerusalem
also
,
as
Objects
of
Pity
and
Commiseration
,
Relief
and
Charity
;
for
their
Saviour
has
told
them
,
That
the
Poor
you
must
always
have
with
you
,
and
to
them
belongs
the
Kingdom
of
Heaven
.
And
this
is
to
be
done
,
and
is
the
general
Duty
of
the
whole
Body
;
and
each
Christian
there
in
particular
,
not
only
by
the
tenure
of
the
special
Charter
from
God
,
and
it
is
imply'd
and
made
up
and
required
in
the
Donation
it self
;
but
by
the
common
course
and
Laws
of
things
,
no
Body
can
subsist
without
it
,
it
must
run
to
Decay
,
Degeneracy
and
Contempt
,
either
through
want
of
Instruction
,
Order
and
Government
on
the
one
hand
;
or
by
Idleness
,
Destitution
and
Distress
,
on
the
other
;
and
those
weighty
Reasons
and
Motives
which
engaged
,
freely
of
their
own
choice
,
no
outward
force
compelling
,
as
in
the
Associations
of
the
World
,
in
order
to
Governance
and
Subsistency
,
to
unite
in
God's
Service
;
it
then
necessitates
that
such
ways
and
means
be
used
here
,
as
in
the
sustaining
other
Societies
,
and
this
upon
the
same
Consideration
and
Motive
,
as
they
believe
it
useful
to
be
of
such
the
Association
,
and
in
Communion
with
one
another
,
especially
where
the
force
of
the
World
enjoyns
no
other
Provision
,
as
it
did
not
till
the
Government
became
Christian
,
and
the
World
came
in
,
to
the
Support
of
the
Church
,
for
which
,
our
Saviour
did
and
must
,
in
reason
,
provide
,
upon
failure
;
otherwise
Religion
can
no
longer
subsist
then
as
the
civil
Empire
pleaseth
.
§
.
XVIII
AND
first
this
general
Care
always
extended
,
and
was
made
for
such
as
labour'd
among
them
in
the
Word
and
Doctrine
,
such
as
attended
the
Altar
,
and
ministred
in
Holy
Things
,
and
this
not
only
to
the
maintaining
their
Persons
,
but
to
the
maintaining
them
in
order
to
their
Function
,
and
consequently
in
supplying
them
with
all
Utensils
,
and
whatsoever
else
was
then
thought
necessary
,
for
the
due
and
more
solemn
Performance
of
the
Worship
of
God
,
and
the
maintenance
of
his
Service
.
This
is
that
St.
Paul
so
much
Pleads
for
,
and
with
so
great
earnestness
and
weight
of
Argument
,
1
Cor.
9.1
,
2
,
3
,
4
,
&c.
and
tells
them
plainly
,
That
if
he
be
an
Apostle
,
as
he
most
certainly
is
to
them
,
who
are
the
Seal
of
his
Apostleship
in
the
Lord
,
then
he
hath
a
right
to
their
Estates
.
Have
we
not
Power
to
eat
and
drink
?
Have
we
not
Power
to
lead
about
a
Sister
or
Wife
?
and
to
forbear
working
?
Who
goeth
to
warfare
at
any
time
at
his
own
Charges
?
Who
planteth
a
Vineyard
,
and
eateth
not
of
the
Fruit
thereof
?
or
who
feedeth
a
Flock
,
and
eateth
not
of
the
Fruit
of
the
Flock
?
Do
ye
not
know
that
they
that
minister
about
Holy
things
,
live
of
the
things
of
the
Temple
?
and
they
which
wait
at
the
Altar
,
are
Partakers
with
the
Altar
?
So
hath
the
Lord
ordained
that
they
which
Preach
the
Gospel
,
should
live
of
the
Gospel
.
And
this
the
Church-men
had
not
as
Stipendiaries
and
Salary-men
;
but
the
Believers
brought
in
of
their
Goods
and
laid
them
at
the
Apostles
feet
,
which
made
a
Common
Stock
or
Bank
,
to
be
at
their
Prudence
in
the
disposal
,
call'd
the
Lord's
Goods
;
and
in
relation
to
this
Common
Stock
or
Bank
in
the
hands
of
the
Apostles
,
in
which
every
Christian
,
upon
occasion
,
had
a
right
,
it
is
said
,
That
all
things
were
common
among
these
first
Christians
,
in
the
Book
of
the
Acts
;
for
that
no
one
had
Property
besides
,
cannot
be
believed
,
and
the
fault
of
Ananias
and
Sapphira
was
not
,
that
they
did
not
bring
all
they
had
,
and
lay
it
at
the
Apostles
feet
,
reserved
nothing
of
their
Estate
to
themselves
;
but
this
was
their
guilt
,
they
kept
part
back
,
and
said
it
was
the
whole
,
their
lying
to
the
Holy
Ghost
,
otherwise
it
was
their
own
,
and
they
might
have
reserved
to
themselves
what
of
it
they
pleased
.
Now
these
common
Gifts
and
common
Purse
,
as
it
was
first
intrusted
with
the
Apostles
,
so
upon
their
failure
did
the
trust
descend
and
remain
with
the
Bishops
their
Successors
,
who
distributed
to
the
Necessities
both
of
Churches
and
Church-men
,
their
Officers
and
Attendants
,
as
occasion
required
;
a
competent
Portion
whereof
,
was
set
apart
,
and
reputed
their
own
Persoanl
Goods
,
which
they
had
Power
to
give
,
by
Will
,
to
their
Executors
or
Relations
,
as
they
had
need
and
they
saw
cause
.
This
is
plain
out
of
the
Fortieth
Canon
of
the
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
Goods
of
the
Bishop
are
to
be
proper
to
himself
,
and
manifestly
distinct
from
those
of
the
Church
,
and
which
are
more
peculiarly
call'd
the
Lord's
Goods
.
That
the
Bishop
may
have
Power
at
his
Death
,
to
leave
that
part
which
is
his
own
,
to
whom
he
please
,
and
not
under
pretence
of
a
title
of
Church
Goods
to
have
them
entangled
and
lost
;
especially
,
if
he
have
either
a
Wife
or
Children
,
or
Kindred
,
or
Houshold
Servants
.
—
These
were
not
to
be
cut
off
and
left
in
want
by
reason
of
the
Church
,
and
occasion
Curses
upon
the
Bishop
when
he
is
dead
.
And
indeed
,
how
else
had
the
Churches
their
Endowments
and
Provisions
Temporal
,
as
Houses
,
Gardens
,
&c.
before
the
days
of
Constantine
,
and
which
were
by
the
Rules
and
Obligations
of
Christianity
,
as
their
Freehold
,
't
was
Sacriledge
,
the
blackest
Guilt
,
to
invade
them
,
and
which
Constantine
only
restored
when
preyed
upon
and
spoiled
by
the
Heathen
Persecutors
,
as
Eusebius
,
Hist.
Eccl.
l.
10.
c.
5.
and
we
have
the
famous
Case
of
this
Nature
in
Paulus
Samosetanus
,
who
when
deposed
for
Heresie
,
kept
Possession
of
his
Church-House
,
till
Aurelian
the
Emperor
,
no
Christian
,
assisted
the
Catholicks
,
and
,
by
force
,
dispossessed
him
;
The
heathen
Power
sometimes
conniving
at
these
Donations
of
the
Christians
,
and
took
not
advantage
of
the
Forfeitures
their
Laws
gave
them
,
now
and
then
countenancing
them
against
Invaders
;
but
never
,
by
the
Imperial
Laws
,
giving
a
full
Settlement
and
Confirmation
of
them
.
BUT
then
besides
this
,
another
Portion
§
.
XIX
was
to
be
reserved
by
the
Apostles
and
Bishops
,
for
the
Necessities
of
the
Poor
,
and
destitute
People
;
for
the
Bishops
were
not
the
Alms-Men
themselves
,
as
they
are
now
adays
termed
;
but
the
Treasurers
and
Trustees
,
to
receive
and
keep
the
like
Provisions
,
and
dispose
them
at
their
Prudence
;
thus
the
Goods
were
brought
in
and
laid
at
the
Apostles
feet
,
Acts
4.37
.
and
the
Complaint
was
made
to
the
Apostles
,
when
the
Grecian
Widows
were
thought
to
be
neglected
;
and
,
who
determined
,
that
a
new
Order
of
Deacons
should
be
constituted
,
and
appointed
for
this
business
,
the
better
and
more
impartial
looking
after
the
Poor
,
Acts
6.
and
this
continued
course
of
Charity
and
Goodness
is
apparent
in
the
succeeding
Church-Practice
.
Tertullian
tells
us
,
they
had
Quoddam
arcae
genus
,
a
kind
of
Chest
in
which
every
Month
,
or
when
they
will
,
or
if
they
will
,
and
if
they
can
,
every
one
puts
in
something
;
and
this
to
be
expended
not
in
Banquets
,
and
Gluttony
,
but
to
sustain
,
or
bury
such
as
died
in
Want
,
Children
destitute
of
Parents
,
and
the
Maintenance
of
old
Men
,
such
as
suffer'd
Shipwrack
,
work'd
in
Metals
,
were
banished
into
Islands
,
and
such
as
were
in
Prison
,
in
the
Thirty
ninth
Chapter
of
his
Apology
.
So
also
Justin
Martyr
,
who
was
earlier
a
little
than
he
,
after
the
Holy
Communion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Such
as
were
rich
and
willing
,
offered
every
Man
what
he
pleased
,
and
it
was
deposited
in
the
hand
of
the
Bishop
,
for
the
Relief
of
Orphans
and
Widows
;
such
as
by
Sickness
or
any
other
Accident
were
brought
to
want
,
if
in
Bonds
or
Strangers
,
and
the
care
of
all
that
were
indigent
in
general
was
upon
him
.
St.
Cyprian
in
his
Book
De
Opere
&
Elecmosynis
,
will
not
allow
him
that
is
rich
and
abounding
,
to
keep
the
Lord's-Day
at
all
,
if
he
passes
by
the
Corban
,
or
Poor
Man's
Box
,
Qui
in
Dominicum
sine
Sacrificio
●en●●
,
and
comes
into
the
Lord's
House
without
a
Sacrifice
,
tying
them
up
more
strictly
to
that
of
St.
Paul
,
1
Cor.
16.1
,
2.
Now
concerning
the
Collection
for
the
Saints
,
as
I
have
given
order
to
the
Churches
of
Gal●tia
,
even
so
do
ye
.
Vpon
the
first
day
of
the
Week
,
let
every
one
of
you
lay
up
in
store
as
God
hath
prospered
him
.
And
't
is
the
Injunction
of
the
One
and
fortieth
Canon
of
the
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
Command
that
the
Bishop
have
Power
of
the
Goods
of
the
Church
,
to
assist
by
the
Presbyters
and
Deacons
such
as
are
in
want
,
and
to
care
for
his
own
Necessities
,
(
if
he
have
any
)
and
for
the
Brethren
that
are
sustain'd
by
Hospitality
—
that
there
be
nothing
wanting
among
any
of
them
.
And
suitably
in
the
Eighth
Canon
,
Conc.
4.
Gen.
held
at
Chalcedon
,
Care
is
there
taken
,
That
if
the
Bishop
be
translated
out
of
one
See
into
another
,
that
he
carry
nothing
with
him
of
the
Goods
of
his
former
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
of
those
belonged
to
the
Martyrs
,
or
the
Hospitals
,
or
the
Entertainment
of
Strangers
.
AND
thus
hath
this
Body
or
Association
§
.
XX
its
Duties
and
Offices
in
general
,
and
which
every
particular
Member
is
concern'd
in
,
no
one
to
be
excepted
,
as
Occasion
offers
,
and
Circumstances
permit
.
Now
besides
these
,
there
are
Powers
and
Offices
distinct
and
appropriated
by
Christ
,
the
Head
and
Fountain
of
what
Power
is
devolved
,
to
particular
Members
,
such
as
never
was
design'd
to
be
communicated
in
common
and
promiscuously
,
neither
can
they
,
without
a
ceasing
of
the
Corporation
,
its
ruine
and
dissolution
;
for
if
all
the
Body
were
the
Head
or
the
Eye
,
where
were
the
Foot
?
it
could
not
continue
.
No
Association
can
stand
and
preserve
it self
,
without
special
Officers
and
Governors
,
invested
with
a
solitary
Power
and
Jurisdiction
,
to
keep
and
restrain
every
Member
in
those
Bounds
and
Duties
,
in
the
Confinement
to
,
and
Performance
of
which
,
the
Association
subsists
,
all
have
their
Stations
and
Services
here
;
some
after
this
manner
,
and
some
after
that
,
according
to
the
measure
of
the
Gift
which
is
given
,
and
every
one
in
their
own
order
.
God
is
not
the
God
of
Confusion
but
of
Peace
,
as
in
all
the
Churches
of
the
Saints
;
a
Power
limited
to
Church-Officers
only
,
such
as
were
at
first
thereunto
called
,
appointed
,
and
invested
by
Christ
in
his
own
Person
,
or
by
his
Succession
.
Nor
may
any
Member
in
common
,
or
barely
as
a
Believer
,
take
unto
himself
this
Honor
and
Function
;
and
the
select
Persons
herein
deputed
,
were
either
the
Apostles
,
and
Seventy
,
appointed
by
our
Saviour
in
Person
;
or
afterwards
those
Prophets
,
Evangelists
,
Pastors
,
Teachers
,
Eph.
4.11
.
with
others
then
,
as
occasion
deputed
,
according
to
the
present
reason
of
the
Churches
first
Planting
and
Propagation
,
by
those
more
immediate
Descents
of
the
Holy
Ghost
.
And
all
which
,
with
the
reason
and
design
of
them
ceasing
,
what
Power
was
adjudged
fit
and
useful
to
remain
,
was
afterwards
devolved
,
fixed
,
and
limited
to
the
three
Orders
of
Bishop
,
Presbyter
,
and
Deacon
;
and
so
to
continue
,
till
the
Power
and
the
Kingdom
is
delivered
up
to
the
Father
.
These
three
Orders
,
I
say
,
still
remain
upon
the
Rolls
of
Antiquity
,
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Hieratical
Priestly
Order
and
Catalogue
,
as
't
is
in
15
and
18
Canons
of
the
Apostles
.
And
in
others
of
those
Canons
,
in
opposition
to
the
Readers
,
Psalmists
,
Door-keepers
,
all
Ecclesiastical
Officers
,
but
not
in
the
same
Catalogue
.
So
in
St.
Clemens
Alexandrinus
,
Strom.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
three
of
the
Bishop
,
Presbyter
,
and
Deacon
,
are
the
whole
Progression
,
and
several
Orders
and
Ascents
in
the
Church-Ministry
.
These
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
the
degrees
of
the
Priesthood
;
as
Zonaras
in
Can.
8.
Apost.
Omnes
gradus
Sacerdotales
;
as
't
is
in
the
same
words
in
the
last
Canon
of
the
first
and
second
Council
at
Constantinople
,
and
which
,
that
Canon
provides
that
every
one
must
go
through
that
becomes
a
Bishop
.
The
Bishop
Presbyter
and
Deacon
are
opposed
to
the
Laity
,
and
placed
in
the
number
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
such
as
preside
in
the
Church
,
Can.
1.
Conc.
Antioch
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
are
fellow-workers
in
the
Ministry
,
as
in
the
Council
call'd
against
Paulus
Samosetanus
,
Euseb.
Hist.
Eccl.
l.
7.
c.
3.
And
again
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Life
of
Constantine
,
Lib.
2.
Cap.
46.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Socrat.
Eccl.
Hist.
l.
1.
c.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Can.
58.
Conc.
6.
in
Trullo
.
None
in
the
Order
of
Lay-men
may
deliver
to
themselves
of
the
Divine
Mysteries
,
or
Administer
in
Holy
things
,
the
Bishop
,
Presbyter
or
Deacon
being
present
,
where
the
Publick
Offices
of
the
Church
are
again
limited
to
these
three
.
St.
Jerome
places
them
in
Superioribus
ordinibus
Ecclesiae
,
in
the
higher
Order
of
the
Church
,
Comment.
in
Ep.
ad
.
Tit.
Cap.
2.
in
the
same
Language
runs
the
Imperial
Laws
,
as
are
plain
and
obvious
in
the
Theodosian
Codes
,
especially
with
the
Notes
and
Commentaries
of
the
Learned
Jacob
Gothfred
,
the
Bishop
Presbyter
and
Deacon
are
the
Sacerdotalis
assumptio
,
one
or
all
of
them
,
16.
Cod.
Tit.
5.
Lex
.
5.
&
52.
and
are
called
Primi
,
the
First
,
in
respect
of
the
Readers
,
Door-keepers
,
&c.
ibid.
Tit.
2.
l.
24.
and
as
Gothofred
explains
it
.
And
the
same
is
again
,
l.
41.
and
he
calls
them
Primi
Clerici
the
first
of
the
Clergy
,
ibid.
Tit.
8.
l.
13.
and
Justinian
after
him
speaks
the
same
,
Novel.
6.
c.
1.
and
all
this
is
expressed
by
our
Judicious
Mr.
Hooker
,
and
call'd
the
Power
of
Orders
,
Degrees
of
Order
Ecclesiastical
,
in
which
there
are
three
Degrees
,
Bishops
,
Presbyters
and
Deacons
,
distinguished
from
Services
and
Offices
in
the
Church
,
as
Exorcists
,
Readers
,
&c.
in
his
Preface
to
his
Ecclesiastical
Polity
,
at
the
end
of
the
seventh
Section
,
and
in
his
Fifth
Book
,
seventh
and
ninth
Section
.
§
.
XXI
THIS
Power
and
Jurisdiction
,
though
confined
to
these
three
Orders
;
yet
is
it
not
given
to
each
alike
,
and
in
the
same
degree
of
Autority
;
whatever
is
in
the
Nature
of
the
Church
Priesthood
,
is
in
one
of
them
;
but
every
one
has
not
all
that
is
in
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
were
degrees
one
above
another
in
the
Priesthood
,
to
the
highest
of
which
every
one
was
not
suffered
to
arise
,
in
Justinian
,
Novel
.
6.
Cap.
6.
our
Saviour
himself
did
not
confer
all
Power
alike
upon
all
that
he
chose
for
his
special
Service
;
nor
did
the
Apostles
,
or
their
Successors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hic
dici
videtur
qui
in
Ecclesia
sublimiorem
caeteris
consecutus
gradum
,
ut
Apostoli
erant
consecuturi
,
&
post
eos
Episcopi
,
as
Grotius
in
Lucae
,
22.26
.
the
Ruler
or
greatest
there
mentioned
by
our
Saviour
seems
to
be
such
,
who
had
gain'd
a
higher
,
more
sublime
degree
in
the
Church
,
such
as
the
Apostles
were
to
have
and
after
them
the
Bishops
.
In
the
Church
are
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
above-mentioned
in
Clemens
Alexandrinus
;
Progressions
and
Promotions
from
one
Order
to
another
,
as
,
from
Deacons
to
Presbyters
,
and
from
Presbyters
to
Bishops
:
Sacerdotes
secundi
in
honore
Ecclesiastici
gradus
.
Hieronimus
,
Comment.
in
Jerem.
13.
the
Presbyters
are
second
in
the
Honor
of
Ecclesiastical
degrees
.
And
so
in
Ezek.
48.
and
Sacerdos
primus
ordo
in
Sophoniam
,
c.
3.
the
Bishop
is
the
first
Order
.
Sacerdos
being
a
word
applied
to
the
Bishop
or
Presbyter
as
occasion
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
includes
the
whole
of
Church-Power
,
as
is
above-noted
,
and
applied
,
as
occasion
,
to
each
of
the
degrees
.
Optatus
in
his
first
Book
against
the
Donatists
mentions
,
besides
Lay-men
,
which
have
no
Power
in
the
Church
,
or
any
one
degree
of
the
Priesthood
,
Tertium
,
Secundum
Sacerdotium
,
&
apices
,
Principesque
omnium
Episcopos
,
the
Third
and
Second
Priesthood
,
and
the
top
and
chief
of
both
,
the
Bishops
.
As
Eusebius
still
expresses
the
Ministry
in
general
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
is
already
at
large
observ'd
.
So
,
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
of
the
second
Throne
or
Order
,
are
Presbyters
,
Eccl.
Hist.
lib.
10.
Cap.
39.
the
Presbyter
is
major
Sacerdotio
then
the
Deacon
,
hath
more
of
the
Priesthood
,
Hieronimus
ad
Evagrium
,
Tom.
3.
Presbyter
Proximus
gradu
ab
Episcopis
,
Presbyter
secundi
ordinis
Sacerdos
,
a
Presbyter
is
next
in
degree
to
a
Bishop
,
a
Priest
of
the
Second
Order
,
so
all
along
in
the
Phrase
of
the
Imperial
Laws
,
Cod.
Theodos
.
5.
Tit.
3.
Cod.
12.
Tit.
1.
Lex
.
121.
Cod.
16.
Tit.
2.
l.
7.
Tit.
5.
l.
9.
Constantine
the
Holy
Christian
Emperor
writes
to
Chrestus
Bishop
of
Syracuse
,
that
he
would
take
with
him
to
a
certain
Synod
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
two
of
the
second
Throne
or
Order
,
two
Presbyters
,
Euseb.
Eccl.
Hist.
lib.
10.
cap.
5.
in
a
word
,
this
is
the
current
voice
and
distribution
of
all
Antiquity
,
as
might
be
shew'd
more
largely
,
or
,
were
it
the
design
of
this
Discourse
,
to
treat
of
the
Three
Orders
particularly
,
as
the
Bishop
,
Presbyter
and
Deacon
are
Primi
Clerici
,
the
first
Clergy
,
in
respect
of
the
Readers
,
Singers
,
&c.
for
the
word
Clérus
,
or
Clergy
,
is
applied
to
all
Ecclesiastical
Officers
in
general
,
as
well
Reader
,
&c.
as
Presbyter
,
&c.
among
the
Ancient
Writers
,
so
among
the
Primi
Clerici
,
those
Three
which
are
first
,
Summus
Sacerdos
qui
est
Episcopus
,
the
Bishop
is
the
First
there
;
as
in
Tertullian
de
Baptismo
,
Cap.
17.
his
is
Maximum
Sacerdotium
in
Lactantius
,
Lib.
4.
Sect.
Vlt.
Sacerdotii
Sublime
fastigium
.
So
Cyprian
,
Ep.
52.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Can.
10.
Conc.
Sardicenf
.
his
Power
is
the
greatest
and
topmost
,
most
full
and
comprehensive
of
all
,
and
all
Power
in
Heaven
and
Earth
,
now
abiding
in
the
Church
,
and
purely
relating
to
Church
Affairs
,
and
the
bringing
Souls
to
Heaven
,
in
the
ordinary
course
and
known
appointments
is
it
fixed
,
and
so
far
limited
,
in
the
Person
and
Office
of
the
Bishop
,
by
Christ
and
his
Apostles
,
as
that
from
,
and
only
from
,
him
,
is
this
Power
to
be
transferr'd
and
transmitted
,
as
is
the
Harvest
and
common
Need
,
in
the
particular
devolution
and
distribution
of
it
;
a
great
part
of
this
,
is
still
given
by
the
Bishop
,
to
the
Presbyter
,
an
Order
or
Station
in
the
Church
,
for
the
Service
of
Souls
,
invested
with
a
large
share
of
the
Priestly
Power
,
at
his
Ordination
or
Deputation
to
it
,
but
comes
short
of
the
whole
,
is
limited
to
particular
Instances
,
and
much
below
that
of
a
Bishop
.
Presbyterorum
ordinem
Patres
Ecclesiae
generare
non
valentem
,
per
regenerationis
lavacrum
,
Ecclesiae
filios
,
non
Patres
aut
Doctores
genuisse
,
as
D.
Blondel
himself
in
his
Apology
pro
Hieronimo
,
Pag.
311.
quotes
Epiphanius
,
Haeres.
75.4
.
the
Presbyter
though
not
able
to
beget
or
constitute
Fathers
,
or
Bishops
,
or
Doctors
in
the
Church
,
can
he
yet
by
Baptism
beget
Sons
,
create
to
the
Adoption
of
Children
;
he
can
Baptize
,
but
he
cannot
give
Power
and
enable
others
to
do
it
,
and
which
the
Bishop
can
.
And
a
share
of
this
Power
is
also
given
to
the
Deacon
,
but
a
much
less
than
that
to
the
Presbyter
,
and
yet
is
he
more
than
a
Lay-man
;
there
is
something
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
Priestly
Function
enstated
on
him
,
Can.
1.2
.
Conc.
Ancyr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Can.
10.
Conc.
Naeocesar
.
he
hath
an
Order
there
,
Concionatur
in
Populos
,
Diaconus
gradus
in
Ecclesia
,
cui
Obediendum
,
assurgamus
Diacono
,
he
Preaches
to
the
People
;
't
is
a
Church
degree
,
to
whom
Service
and
Respect
is
to
be
paid
.
As
St.
Jerome
Comment
.
in
Ezek.
c.
48.
in
Micah
,
c.
7.
a
Person
above
all
Men
not
to
be
suspected
to
give
the
Deacon
more
than
his
due
,
as
will
appear
to
whoso
has
read
over
that
his
smart
Epistle
to
Evagrius
,
reproving
the
insolency
of
some
Deacons
,
that
set
themselves
above
Presbyters
.
And
indeed
had
they
been
design'd
only
to
serve
Tables
,
little
reason
can
be
given
,
why
they
had
so
Solemn
an
Ordination
and
Separation
at
their
first
Institution
,
Acts
6.
and
so
distinct
are
these
Orders
,
and
their
Powers
so
peremptorily
limited
and
consined
,
in
the
Intent
,
Prayer
and
whole
Performance
at
their
Ordination
,
That
't
is
equally
an
Usurpation
,
for
a
Deacon
to
undertake
the
Office
of
a
Presbyter
,
or
a
Presbyter
the
Office
of
a
Bishop
without
a
distinct
Ordination
,
or
a
farther
Commission
granted
;
as
for
a
Lay-man
,
as
such
to
intrude
into
any
one
and
more
of
them
without
Ordination
at
all
;
't
is
in
either
or
all
of
them
,
the
Sin
of
Vzzah
and
the
Bethshemites
,
a
Robbery
and
Invasion
.
'T
is
not
my
sense
alone
,
they
are
the
words
and
determination
of
our
great
and
profound
Dr.
Thomas
Jackson
,
in
the
second
Volume
of
his
Works
,
Cap.
6.
p.
377.
according
to
the
last
Edition
.
I
find
two
great
Cases
upon
Church
Story
,
concerning
the
Ordinations
made
by
Ischyras
and
Colluthus
;
the
former
had
no
Orders
at
all
,
the
other
was
only
a
Presbyter
,
and
they
were
both
null'd
,
and
declared
void
alike
;
and
those
ordained
by
the
Presbyter
,
equally
as
by
the
Lay-man
,
were
reduced
to
,
and
reputed
in
the
Laick
Order
.
So
Athanas
.
Apol.
pag.
732.
Ed.
Paris
.
&
Ibid.
p.
784.
&
Socrates
Hist.
Eccl.
l.
1.
c.
27.
§
.
XXII
THERE
are
some
Objections
which
readily
arise
and
present
themselves
against
this
Primacy
of
Bishops
in
the
Christian
Church
,
as
thus
asserted
the
first
and
immediate
Subject
of
Church-Power
,
the
chief
Fountain
and
Head
,
next
under
Christ
,
from
whence
all
instances
of
Church-Autority
are
devolved
,
and
derived
to
particular
Offices
,
and
Members
of
it
.
I
shall
omit
that
Plea
of
those
who
contend
that
the
Presbyter
is
really
equal
with
the
Bishop
;
that
the
Bishop
is
not
invested
with
a
true
,
and
distinct
Power
above
him
,
and
the
whole
Priesthood
,
or
Power
of
the
Ministry
,
is
in
every
Presbyter
by
his
Orders
in
Actu
Primo
and
habitually
,
radically
and
intrinsecally
,
(
in
which
very
words
,
their
sense
is
very
stoutly
stated
in
the
late
Irenicum
,
p.
197.
276.
)
only
limited
in
the
Execution
,
for
present
convenience
;
because
what
is
the
sense
of
Antiquity
,
and
our
particular
Church
in
part
,
I
have
but
just
now
declared
,
and
who
give
it
in
the
Negative
,
and
the
distinct
Power
of
the
Bishop
above
the
Presbyter
is
notorious
;
and
I
may
have
occasion
hereafter
in
this
Discourse
to
instance
farther
in
the
sense
of
Antiquity
about
it
,
it
falling
again
in
the
way
.
I
shall
only
insist
upon
what
either
the
whole
Church
of
God
has
allow'd
and
assented
to
and
practised
,
giving
and
fixing
a
Precedency
to
certain
Church-Officers
beyond
these
of
Bishops
,
as
Patriarchs
,
Exarchs
,
for
some
time
to
be
sure
;
but
to
Metropolitans
,
Primates
,
Arch-Bishops
,
or
whatever
the
Titles
were
,
(
into
which
an
Enquiry
is
not
now
to
be
made
)
all
frequent
in
Church-Story
,
and
their
Prerogative
and
Jurisdiction
above
and
apart
is
there
as
frequent
also
;
or
else
what
a
great
part
of
the
visible
Church
,
so
numerous
,
as
next
to
an
Universal
,
have
still
,
for
some
Hundreds
of
years
together
with
great
ostentation
and
clamor
both
of
Argument
and
Autority
,
contended
to
be
in
the
Pope
or
Bishop
of
Rome
in
particular
,
as
Superior
to
,
not
only
all
other
Bishops
in
Christendom
,
but
even
these
Patriarchs
,
and
all
other
Metropolitanes
too
be
sure
,
and
to
this
immediately
enstated
and
invested
by
Christ
in
the
Person
of
St.
Peter
,
with
a
first
and
absolute
Power
,
as
Universal
Governor
and
Bishop
of
the
believing
World
,
whence
even
all
and
every
,
even
Bishop
himself
,
must
derive
what
Autority
he
has
,
or
can
duly
receive
,
and
legally
execute
,
to
whom
each
Metropolitan
,
and
Patriarch
is
an
Homager
and
Subject
,
in
Dependency
and
Subordination
unto
,
and
all
this
inseparably
annexed
to
St.
Peter's
Chair
,
and
to
descend
through
all
Ages
,
in
the
Succession
,
till
time
be
no
more
,
and
to
the
restitution
of
all
things
.
What
was
the
sense
of
the
Church
as
to
the
Nature
,
Reason
and
Designment
of
the
former
,
and
what
the
no
Ground
and
Foundation
of
the
latter
,
I
shall
endeavour
to
declare
and
evince
,
not
in
that
extent
the
Subjects
require
;
for
that
is
the
work
of
Volumes
:
But
with
that
brevity
seems
requisite
,
to
the
clearing
and
better
managery
of
this
particular
Discourse
.
§
.
XXIII
AND
first
,
as
to
the
single
Solitary
Power
residing
in
one
Person
,
above
and
beyond
that
of
a
Bishop
,
whether
Patriarch
,
Exarch
,
Metropolitan
,
Primate
,
Arch-Bishop
,
or
whatever
Title
it
went
under
,
as
it
needs
not
,
so
would
it
be
too
long
and
excursive
now
to
enquire
;
as
when
the
Name
Patriarch
came
first
into
the
Church
;
how
it
differs
from
that
of
a
Metropolitan
;
when
the
change
of
Names
,
as
to
these
two
,
or
any
other
,
and
which
Ecclesiastical
Men
discourse
.
Certain
it
is
,
that
the
Power
was
there
very
early
,
and
the
Bishops
themselves
were
under
Canonical
Obedience
to
their
Primate
;
they
were
in
some
instances
inferior
to
,
governed
and
ruled
by
them
,
and
as
certain
it
is
again
,
this
their
Prerogative
and
Presidency
flowed
not
from
any
thing
conferr'd
in
their
Orders
;
the
Power
given
to
a
Bishop
,
is
the
utmost
,
is
or
ever
shall
be
,
in
that
Holy
Rite
or
Sacrament
collated
;
nor
is
there
any
thing
in
Holy
Orders
beyond
it
.
And
when
the
Patriarch
,
Metropolitan
,
or
Primate
was
constituted
,
or
whoever
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Primae
sedis
Episcopus
was
,
mentioned
so
often
in
the
Council
of
Carthage
,
we
do
not
read
in
the
ancient
Church
Rituals
,
or
any
Practice
apart
from
them
,
of
any
farther
new
or
solemn
Ordination
that
was
used
at
their
Enstalment
.
There
is
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
none
of
those
solemn
Services
of
Prayer
and
Invocation
of
the
Spirit
of
God
,
as
Ordination
was
performed
with
;
and
is
so
related
by
Zonaras
in
Can.
1.
Apost.
no
imposition
of
hands
devolving
,
and
collating
a
new
real
Power
,
and
which
is
done
at
the
Consecration
of
a
Bishop
,
Primacies
have
been
many
times
translated
,
not
only
as
to
Places
,
and
which
Bishopricks
have
been
but
as
to
Persons
,
from
one
Person
to
another
,
and
that
not
by
Deposition
,
as
when
Criminal
,
(
and
which
indeed
cannot
be
call'd
Translation
)
a
thing
usual
in
the
Church
by
way
of
Discipline
;
but
when
the
same
Bishop
abides
in
his
Chair
,
and
his
Episcopal
Power
with
him
,
only
the
Primacy
removed
,
and
which
could
not
be
by
any
Power
whatsoever
,
it
would
be
equally
Sacriledge
,
to
depose
a
Primate
or
Metropolitan
,
as
it
is
for
a
Bishop
to
degrade
himself
into
the
Order
of
a
Presbyter
,
Can.
29.
Conc.
Chalced.
the
Metropolitan
has
no
more
Power
from
his
Orders
than
has
the
Bishop
;
only
the
Metropolitan's
Jurisdiction
is
larger
,
and
under
other
Circumstances
.
And
therefore
as
we
read
of
a
twofold
Ecclesiastical
Audience
in
the
Affairs
of
Religion
,
the
one
before
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Bishop
of
the
City
,
who
himself
is
Judge
.
The
other
upon
Appeals
,
before
a
Synod
of
Bishops
united
under
their
Metropolitan
;
this
latter
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
greater
Conflux
of
Bishops
.
The
original
Power
is
one
and
the
same
in
both
,
only
Circumstances
alter
the
course
of
Proceeding
,
it
may
be
the
Bishops
own
concern
,
and
so
he
not
so
fit
to
be
the
alone
Judge
.
And
which
Proceedings
of
the
Church
,
whoso
please
may
read
more
at
large
,
and
therein
what
sense
she
had
between
the
Bishop
and
his
Primate
,
in
the
Comments
of
Jacob
Gothofred
upon
the
Sixteenth
Theodosian
Code
,
Tit.
2.
l.
23.
And
't
is
easily
observable
by
such
as
are
Conversant
in
the
Acts
and
Determinations
of
the
Councils
,
and
Bishops
of
the
Church
,
about
the
Subordination
of
its
Hierarchy
,
that
't
is
no
no where
contended
for
,
but
in
the
sense
now
mentioned
,
as
the
same
Original
Power
enlarged
;
a
Precedency
of
Power
retained
by
the
Apostles
,
over
all
the
Churches
of
their
own
first
Conversion
and
Planting
,
and
particularly
deputed
by
St.
Paul
to
Timothy
and
Titus
in
Ephesus
and
Crete
,
and
which
is
a
Platform
still
obliging
,
in
general
,
and
immutable
,
admitting
the
Church
to
continue
in
that
sense
Catholick
,
i.
e.
not
to
be
limited
again
to
one
House
or
Congregation
,
or
even
City
,
and
which
may
easily
be
granted
,
where
the
Church
under
the
like
Circumstances
is
to
be
governed
;
and
that
it
did
actually
continue
so
,
all
along
downward
.
'T
is
as
certain
,
there
was
a
Prerogative
in
those
Churches
in
the
Sixth
Council
of
Nice
,
whether
Patriarchical
or
Metropolitical
only
the
design
of
this
Discourse
does
not
now
exact
an
enquiry
;
and
so
Eusebius
in
his
Ecclesiastical
History
,
Lib.
5.
cap.
23.
there
giving
an
account
of
the
Convention
of
several
Synods
of
Bishops
in
their
respective
Districts
,
about
the
keeping
of
Easter
,
(
and
which
was
earlier
,
than
the
Council
of
Nice
)
as
of
Palestine
,
Rome
,
&c.
Tells
us
also
how
every
Epistle
ran
in
the
Name
of
their
particular
Governor
or
Head
;
as
Theophilus
of
Caesarea
,
Narcissus
of
Hierusalem
,
Victor
of
Rome
,
Irenaeus
of
France
,
and
Palmas
of
Pontus
,
who
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
did
preside
as
the
most
ancient
Bishop
of
the
Diocess
;
but
as
to
the
particular
Seats
of
this
Power
,
and
in
which
these
Metropolitans
did
reside
,
is
not
the
thing
any
farther
worth
the
considering
,
then
as
the
certainty
of
the
Power
,
as
always
actually
in
the
Church
,
is
thereby
made
evidently
known
unto
us
,
and
Palmas
might
have
the
Prerogative
in
that
particular
Synod
,
whether
for
his
Age
,
or
whatever
else
accidental
Motive
,
though
not
Amastris
his
Episcopal
See
;
but
Heraclea
,
was
the
constant
Metropolis
of
Pontus
,
as
Vallesius
there
notes
unto
us
;
the
assignment
of
Places
and
of
Persons
,
Judicatures
,
and
Primates
,
depends
purely
upon
occasion
,
and
the
present
Circumstance
,
and
have
been
still
appropriated
and
fixed
,
either
at
the
Discretion
of
the
Clergy
themselves
,
and
by
the
Laws
and
Canons
Ecclesiastical
;
and
suitably
the
first
and
famous
Council
at
Nicea
,
in
her
sixth
and
seventh
Canons
confirms
and
settles
those
four
first
and
known
Primacies
of
Alexandria
,
Rome
,
Antioch
,
and
Aelia
or
Jerusalem
;
as
what
before
was
received
and
submitted
to
,
in
the
ancient
Practice
and
Usages
of
the
Church
,
and
for
which
,
as
not
having
any
antecedent
right
,
but
as
bottom'd
alone
on
the
Church
Sanction
and
Reception
,
Peter
de
Marca
contends
,
De
Concord
.
lib.
1.
cap.
3.
and
the
Confirmation
were
by
Canon
were
impertinent
,
was
the
Right
fixed
antecedently
,
inseparable
and
immutable
;
So
also
the
general
Council
at
Constantinople
,
Can.
2.
appoints
that
no
Bishop
goes
beyond
the
Bounds
of
his
Diocese
,
in
his
Ordinations
or
other
Administrations
,
&c.
or
else
this
was
done
at
the
Discretion
and
Pleasure
of
the
Empire
,
when
become
Christian
,
and
that
either
by
establishing
in
Law
,
what
the
Church
had
pre-assigned
,
as
to
those
four
great
Churches
just
now
mentioned
,
Novel
135.
or
else
by
translating
the
See
,
as
Reasons
and
Motives
appeared
,
and
were
pressing
.
Thus
Justinianea
Prima
,
a
City
in
Pannonia
Secunda
,
and
after
call'd
Bulgaria
,
was
made
a
Metropolitan
by
Justinian
the
Emperor
,
invested
with
all
the
Priviledges
,
Pre-eminences
and
Jurisdictions
in
such
the
Provinces
subjected
to
it
,
as
had
old
Rome
;
because
it
was
the
Place
and
City
of
the
Emperor's
Birth
,
and
is
therefore
reckoned
among
those
Churches
which
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
govern
themselves
and
are
Independent
,
by
Balsamon
in
Can.
2.
Constantinop
.
all
which
Privileges
did
once
belong
to
Firmium
a
City
in
Illiricum
,
till
the
Civil
Government
remov'd
to
Thessalonica
,
upon
the
inrode
made
by
Attila
,
King
of
the
Huns
,
and
the
Bishop
there
upon
pretence
of
the
chief
seat
of
Government
,
had
it
settled
on
him
,
and
so
remained
till
this
occasional
removal
by
Justinian
,
as
is
to
be
seen
,
in
the
Preface
to
his
11.
Novel
,
and
Nov.
131.
cap.
4.
And
Theodosius
Translated
the
Primacy
from
Antioch
to
Laodicaea
,
because
the
People
of
Antioch
in
a
Sedition
overthrew
and
offer'd
farther
violence
and
contumely
to
the
Statue
of
Flaccilla
his
Empress
.
As
Theodorit
Eccl.
Hist.
lib.
5
c.
20.
so
that
't
is
plain
what
first
fixed
,
and
again
removed
,
these
Primacies
,
though
for
the
most
part
they
still
went
along
with
the
Civil
Government
,
and
the
chief
Seats
of
Judicatures
,
and
the
Civil
and
Ecclesiastical
Government
was
in
the
same
place
;
the
both
Canons
of
the
Church
and
Laws
of
the
State
having
respect
thereunto
.
Hence
the
greatness
and
transcendency
of
Rome
in
particular
,
Cui
propter
Potentiorem
Principalitatem
necesse
est
omnem
Ecclesiam
convenire
;
there
was
a
Necessity
that
every
Church
went
thither
as
the
more
Potent
Principality
,
as
Irenaeus
,
l.
3.
Cont.
Heres.
cap.
3.
and
to
the
same
purpose
St.
Cyprian
after
him
,
Pro
Magnitudine
sua
debet
Roma
Carthaginem
precedere
;
That
Rome
ought
to
have
the
Precedency
of
Carthage
by
reason
of
its
greatness
,
Ep.
49.
and
upon
this
occasion
,
first
contending
which
should
be
the
greatest
City
;
great
Controversies
once
arose
betwixt
the
Bishops
of
Rome
and
Ravennas
,
as
we
are
told
by
Dionysius
Gothofred
,
in
his
Comments
on
the
Eleventh
Novel
;
and
whose
Pleas
of
Autority
and
Jurisdiction
,
not
only
over
the
Bishop
of
Ravennas
,
but
all
the
Bishops
of
the
Christian
World
,
as
the
Universal
Bishop
of
Christendom
,
we
are
now
to
enquire
into
.
§
.
XXIV
WHAT
is
Pretended
by
those
of
the
Roman
Faith
in
the
maintenance
of
this
their
universal
Primacy
,
seems
to
come
short
of
that
Evidence
is
required
to
settle
an
Article
of
Faith
,
to
fix
an
Order
in
the
Church
,
a
continued
Power
and
Successive
Constitution
,
immutable
,
and
for
ever
.
And
all
that
can
with
any
ground
be
challenged
for
the
Bishop
of
Rome
,
as
what
was
in
the
best
Ages
of
the
Church
,
will
hardly
amount
to
any
more
than
an
occasional
particular
Presidency
,
or
first
Chair
,
and
which
others
have
sometimes
had
,
no
singular
,
solitary
Special
Power
connate
and
inhering
;
but
only
such
as
by
occasion
of
Business
and
particular
Emergencies
interposing
,
and
of
meerly
Ecclesiastical
humane
assignation
;
for
them
to
claim
and
urge
it
,
as
the
Successors
of
St.
Peter
,
seems
very
begging
,
and
places
more
in
the
Conclusion
,
than
appears
in
the
Premises
;
for
it
is
no
where
evident
,
either
from
St.
Peter's
Commission
in
general
,
or
from
any
other
special
Donation
apart
or
at
other
times
made
by
our
Saviour
,
that
this
particular
Power
beyond
and
above
the
other
Apostles
was
deputed
and
made
over
unto
him
.
There
appears
no
difference
in
their
Call
in
general
,
either
in
Words
or
Offices
,
when
first
leaving
all
,
and
enjoyn'd
to
follow
him
.
Nor
was
it
otherwise
in
their
after-Influences
and
Instructions
,
they
were
all
alike
breathed
upon
at
once
,
receiv'd
the
same
Autority
,
to
retain
and
remit
Sins
;
the
Holy
Ghost
fell
equally
upon
them
all
at
once
at
the
Feast
of
Pentecost
;
there
universally
and
visibly
on
their
Heads
in
the
face
of
all
Nations
;
and
each
one
went
out
a
Theopneust
,
Independent
and
self-autoritative
,
to
Preach
,
and
constitute
Churches
;
they
were
only
liable
to
be
advised
,
and
directed
and
reprov'd
by
one
another
,
if
occasion
;
Vnde
Petrus
à
suo
posteriori
Apostolo
salubri
admonitione
correctus
;
as
St.
Austin
lib.
3.
Cont.
Gaudentium
,
and
St.
Peter
had
a
great
share
of
the
latter
.
Nor
was
there
any
one
of
them
more
notoriously
withstood
to
the
face
,
than
he
was
in
the
Business
of
the
Gentiles
.
Cardinal
Bellarmine
solves
all
indeed
,
would
a
single
apposite
reply
and
distinction
do
it
,
a
nicer
,
exact
stating
the
Question
serve
the
turn
,
and
in
which
his
accuracy
must
always
be
allowed
.
Nor
is
there
any
Man
in
such
cases
that
goes
beyond
him
.
Caeteros
Apostolos
parem
cum
Petro
potestatem
accepisse
,
sed
ut
legati
extraordinarii
,
Petrus
ut
Ordinarius
,
&
Caput
Successionis
,
Controvers.
3.
Gen.
de
Rom.
Pontif.
Tom.
1.
l.
1.
c.
13.
The
rest
of
the
Apostles
received
equal
Power
with
Peter
,
but
as
Embassadors
Extraordinary
;
Peter
as
Ordinary
,
and
the
Head
of
the
Succession
;
theirs
was
only
for
the
present
Service
,
during
their
Natural
lifes
,
or
till
recall'd
by
that
same
Autority
that
they
received
it
from
,
his
to
abide
with
his
Person
,
and
descend
in
the
Succession
,
and
from
whence
each
influence
and
supply
,
each
instance
of
Church-Autority
is
to
be
derived
throughout
all
Ages
for
evermore
.
So
that
St.
Peter's
Power
was
more
than
the
rest
in
regard
only
to
the
abode
and
during
use
of
it
.
But
the
bottom
here
is
altogether
sandy
;
nor
does
he
produce
any
thing
that
is
Evidence
for
such
the
Privilege
either
to
his
Person
or
Succession
.
Thou
art
Peter
,
upon
this
Rock
will
I
build
my
Church
.
And
the
Confession
preceding
,
Thou
art
Christ
the
Son
of
the
living
God
,
feed
my
Sheep
.
His
first
Call
,
if
he
had
it
;
and
his
being
left
to
Posterity
with
his
Name
in
the
head
of
them
,
cannot
any
one
,
or
all
of
them
,
imply
any
thing
like
it
,
to
a
rational
considering
Person
.
These
were
occurring
Discourses
,
particular
Applications
,
and
accidental
;
such
as
in
course
must
be
supposed
to
fall
in
and
to
be
,
where
a
constant
Converse
,
and
so
known
a
Design
as
was
then
on
foot
amongst
them
;
and
the
Contingencies
of
the
World
cannot
be
otherwise
conceived
of
,
or
adjusted
.
That
same
is
now
the
Confession
of
every
Christian
,
and
to
be
sure
,
was
then
of
all
the
Apostles
,
at
least
e're
their
Commissions
were
fully
delivered
,
and
their
Power
deputed
unto
them
.
The
second
Call
might
be
as
full
and
extensive
as
the
first
,
nor
does
the
Precedency
imply
in
its
Nature
any
thing
otherwise
.
One
branch
or
instance
of
the
Church
was
first
founded
on
St.
Peter's
personal
Preaching
,
and
other
Administrations
and
Church-Offices
,
in
which
he
officiated
,
Acts
2.
and
the
other
Apostles
in
the
same
Way
and
Duties
and
Power
did
found
and
constitute
others
.
St.
Paul
had
his
Apostleship
equally
evidenced
,
nor
were
its
seals
less
notorious
,
our
Saviour
might
as
particularly
urge
the
Care
of
the
Church
to
others
,
as
he
did
to
St.
Peter
,
and
we
ought
to
believe
nothing
less
then
that
he
did
;
that
they
all
see
to
their
Duty
,
in
feeding
and
governing
of
it
.
He
might
have
a
differing
Confidence
in
one
above
another
,
as
we
are
sure
his
love
was
unequal
;
and
that
something
might
happen
extraordinary
in
Discourse
by
Acknowledgment
and
Approbation
,
all
this
may
easily
be
allowed
;
but
that
a
Commission
and
Power
more
lasting
,
a
special
Headship
and
Charge
is
hereby
granted
and
seated
for
ever
,
is
hence
to
be
inferr'd
,
and
in
consequence
follows
,
none
that
understands
a
Syllogism
,
or
enquires
into
but
obvious
Inferences
,
can
submit
unto
it
.
And
therefore
Estius
abates
a
little
in
his
Treatise
on
the
Sentences
,
Lib.
4.
Dist.
47.
Sect.
9.
and
says
,
Verè
est
Vniversalis
Episcopus
,
&c.
that
the
Bishop
of
Rome
is
truly
an
Universal
Bishop
,
if
he
be
call'd
Universal
Bishop
who
has
the
care
of
the
whole
Church
;
but
if
you
understand
a
Universal
Bishop
,
Qui
solus
omnium
Provinciarum
&
Civitatum
Episcopus
sit
,
sic
ut
alii
non
Episcopi
sint
,
sed
unius
Episcopi
,
seu
Pontificis
,
sunt
Vicarii
;
who
is
Bishop
alone
of
all
Provinces
and
Cities
,
so
as
others
are
not
Bishops
,
but
Vicars
of
this
one
Bishop
,
or
High
Priest
;
then
it
is
plainly
to
be
denied
,
that
the
Bishop
of
Rome
is
an
Universal
Bishop
.
He
seems
to
distinguish
betwixt
the
Power
of
giving
of
Holy
Orders
,
and
the
Power
of
governing
the
Church
;
the
former
he
will
not
allow
the
Bishop
of
Rome
to
be
singular
in
,
and
apart
from
other
Bishops
,
Caput
Successionis
,
as
Bellarmine
will
have
him
to
be
,
the
alone
Head
and
Fountain
of
Priestly
Succession
;
as
if
illegal
,
and
wanting
when
not
derived
from
his
Chair
;
the
latter
he
peremptorily
affixes
upon
him
,
and
believes
him
alone
invested
with
a
Power
Universal
,
for
the
governing
the
Church
of
Christ
,
all
Christian
Bishops
by
whomsoever
Consecrated
,
and
his
Arm
is
to
rule
them
,
whosesoever's
Hands
were
laid
upon
them
;
and
this
solitary
,
and
by
himself
;
nor
is
any
one
a
sharer
with
,
or
out
of
subjection
to
him
.
To
which
I
shall
reply
,
that
though
the
distinction
in
it self
,
will
with
very
much
difficulty
be
admitted
of
,
and
the
ordaining
and
governing
Parts
will
be
very
rarely
found
asunder
.
Nor
do
I
believe
there
can
be
an
instance
given
of
but
one
Bishop
,
who
at
his
Consecration
had
the
Power
of
governing
left
out
of
the
Office
in
which
that
other
of
Ordination
together
with
this
were
not
design'd
at
once
and
transmitted
,
though
the
Objects
have
many
times
been
changed
,
either
enlarged
or
limited
,
as
they
have
been
both
suspended
altogether
;
yet
,
allowing
the
distinction
,
it
may
possibly
do
Estius
this
present
Kindness
,
lookt
upon
as
a
Disputant
,
and
oppressed
with
an
Argument
,
giving
him
the
opportunity
of
something
like
an
Answer
,
and
with
some
shew
he
may
escape
that
severity
of
words
,
and
blacker
censure
he
there
acknowledges
to
be
passed
by
St.
Gregory
,
in
several
Occasional
Epistles
,
against
whomsoever
it
is
shall
style
himself
Universal
Bishop
,
or
Bishop
of
all
Bishops
.
That
the
very
Name
is
Prophane
,
Proud
,
Sacrilegious
,
Diabolical
,
a
Name
of
Blasphemy
,
and
the
forerunner
of
Antichrist
;
and
all
this
Estius
there
tells
us
was
occasion'd
from
this
Holy
Father
,
by
reason
of
the
Patriarch
of
Constantinople's
Ambition
in
that
Nature
;
declaring
,
that
as
the
Emperor
did
alone
hold
the
Empire
,
and
all
Inferior
Governors
were
sent
by
him
,
and
held
of
him
the
Head
,
and
not
to
do
it
was
Usurpation
and
Treason
;
so
did
he
alone
hold
the
Episcopacy
,
and
all
Holy
Orders
were
to
descend
and
flow
from
him
,
and
to
receive
them
,
and
not
from
him
,
was
to
climb
up
the
wrong
way
,
and
by
intrusion
come
in
.
But
then
,
what
more
right
he
has
on
his
side
,
or
better
Autority
than
Bellarmine
has
on
his
;
or
how
he
can
prove
a
solitary
peculiar
Care
and
Government
demandated
to
,
and
in
its
special
Constitution
,
settled
on
St.
Peter
,
and
by
his
Succession
at
Reme
,
or
which
way
soever
else
it
was
,
over
the
Universal
Church
or
whole
Gospel-Priesthood
,
so
as
to
constitute
him
and
them
its
immutable
perpetual
Head
to
Govern
,
though
not
to
Ordain
them
;
and
which
was
not
in
the
rest
of
the
Apostles
Persons
,
to
be
sure
not
in
their
Succession
;
this
does
not
readily
appear
,
the
Scriptures
are
favourers
of
both
alike
,
and
indeed
give
to
neither
any
bottom
at
all
.
Nor
does
any
such
thing
appear
in
the
best
Antiquity
,
or
succeeding
Matter
of
Fact
in
his
behalf
;
no
ill
Argument
of
ever
a
Divine
Right
,
were
it
on
their
side
.
§
.
XXV
THE
first
instance
we
have
from
the
Ancients
of
this
Pretended
Power
,
is
in
Victor
Bishop
of
Rome
,
in
the
year
One
Hundred
ninety
four
,
who
threatned
Excommunication
against
the
Asiaticks
,
because
they
complied
not
with
him
in
the
Observation
of
Easter
.
The
Succession
of
the
Bishops
of
Rome
is
all
along
delivered
down
in
Church-History
,
from
the
beginning
to
this
day
,
each
Bishop
particularized
,
under
the
Title
of
Romanae
Vrbis
Episcopus
,
Antistes
,
&c.
there
's
no
one
note
of
Singularity
affixed
unto
him
,
and
this
is
the
first
time
we
meet
with
any
thing
like
a
Superiority
there
practised
,
and
at
the
most
he
is
but
ranked
with
the
other
Metropolitans
.
Now
whether
this
was
attempted
by
Victor
,
purely
out
of
Zeal
for
an
Apostolical
Custom
,
and
we
have
many
examples
of
Eminent
Bishops
that
have
intermeddled
without
their
own
Districts
;
or
whether
as
supposing
himself
really
invested
with
a
Power
for
Inspection
and
Animadversion
upon
all
other
Christian
Bishops
;
certain
it
is
,
this
his
Power
was
disown'd
and
rejected
,
by
an
eminent
Branch
of
the
Church
Catholick
,
and
as
eminent
Bishops
as
any
She
had
;
the
Autority
and
Practice
of
St.
John
is
set
up
and
Pleaded
against
that
of
St.
Peter
,
as
what
every
way
balances
;
nor
doth
it
any
way
submit
unto
it
.
And
Irenaeus
Bishop
of
Lyons
in
France
,
and
none
of
the
Quartodecimane
,
but
one
who
comply'd
with
Victor
in
the
Observation
of
Easter
,
yet
asserts
the
Asiaticks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Self-Autority
;
nor
is
any
Foreign
Power
to
over-rule
and
controle
them
,
or
the
Peace
of
the
Church
to
be
broken
on
such
occasions
,
all
which
is
to
be
seen
in
Eusebius
,
Hist.
Eccl.
l.
5.
c.
23
,
24.
and
if
we
descend
some
time
lower
,
we
shall
not
find
any
thing
really
more
advantageous
to
him
.
Constantine
the
Great
,
Complements
indeed
Eusebius
of
Caesarea
,
and
tells
him
he
is
worthy
of
the
Episcopale
,
or
Government
of
the
whole
Church
,
De
Vita
Constant
.
apud
Euseb.
l.
9.
c.
6.
but
that
such
an
extent
of
Power
was
then
in
the
Person
of
any
one
Bishop
,
is
no
where
said
;
nor
is
there
any
probability
to
suppose
it
.
'T
is
true
,
that
some
Privileges
have
belong'd
to
the
Bishop
of
Rome
,
and
which
have
been
claimed
as
their
due
in
good
times
;
Julius
is
very
angry
with
the
Clergy
of
Antioch
,
that
they
did
not
call
him
to
a
Synod
,
and
urges
it
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Law
of
the
Church
;
that
whatsoever
is
done
without
the
Bishop
of
Rome
is
to
be
void
.
Sozom.
Eccl.
Hist.
l.
3.
c.
10.
and
in
an
Epistle
of
his
to
some
,
whom
he
accuses
of
Contention
,
and
want
of
Charity
,
not
consulting
the
Peace
of
the
Church
,
in
the
cause
of
Athanasius
,
he
farther
adds
,
Are
you
ignorant
that
this
is
the
Custom
,
that
we
are
first
to
be
wrote
to
,
that
what
is
just
may
hence
be
defined
?
Inter.
Athanas
.
Opera
,
Tom.
1.
Ed.
Paris
.
Pag.
753.
But
then
whatever
this
Privilege
was
,
that
it
did
not
arise
from
any
Connatural
Right
to
his
See
;
but
Ecclesiastical
Canon
,
is
most
plain
out
of
Socrates
his
Church
History
,
l.
2.
c.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
and
he
may
not
have
so
much
,
for
what
Vallesius
in
his
Annotations
there
can
produce
for
it
.
Which
is
the
alone
Autority
of
Ferrandus
that
is
Christian
,
&
Ammianus
Marcellinus
an
Heathen
,
an
Historian
that
concerns
himself
as
little
with
Christianity
and
Church
Affairs
,
as
any
one
can
be
supposed
to
have
done
that
attempted
an
History
of
the
Times
,
in
which
so
much
of
the
Church
concerns
,
its
Power
,
and
Autority
was
Transacted
;
as
in
the
days
of
Constantius
and
Julian
,
and
whose
times
make
up
the
best
part
of
his
Story
.
The
latter
he
studiously
affects
to
represent
to
the
World
with
what
advantages
he
can
both
living
and
dying
.
And
for
the
Christian
Religion
,
he
does
not
,
I
am
confident
,
so
much
as
name
it
Twenty
times
in
all
his
Books
,
and
then
accidentally
,
and
very
slightly
;
and
the
greatest
advantage
that
he
gives
us
,
is
,
we
have
his
Testimony
,
that
such
a
Sect
call'd
Christians
was
then
in
the
World
;
and
for
that
particular
passage
quoted
by
Vallesius
,
it
makes
,
if
any
thing
,
against
himself
;
for
he
tells
us
,
That
when
Constantius
the
Emperor
,
who
is
known
to
be
Athanasius
his
great
and
mortal
Enemy
,
and
mov'd
every
stone
to
ruine
him
,
had
procur'd
the
Sentence
of
a
Synod
against
him
[
licet
Sciret
impletam
]
and
which
he
knew
was
sufficient
and
cogent
of
it self
,
yet
he
endeavour'd
all
he
could
,
thereby
to
render
him
lower
,
and
more
contemptible
,
to
have
it
corroborated
and
confirm'd
by
that
Autority
,
Quâ
potiuntur
Aeternae
Vrbis
Episcopi
,
which
the
Bishops
of
the
Eternal
City
,
or
of
Rome
did
enjoy
;
which
Autority
what
it
was
,
is
still
in
the
dark
for
him
,
there
's
no
mention
of
it
in
any
one
Degree
;
and
't
is
mostly
agreeable
that
he
endeavour'd
it
,
as
the
more
great
and
popular
Bishops
of
the
World
,
by
reason
of
that
Vrbs
aeterna
(
as
the
City
of
Rome
,
for
its
Pompous
Magnificence
is
all
along
through
that
History
call'd
)
that
eminent
City
,
the
seat
of
their
Residence
,
Lib.
15.
Pag.
75
,
76.
Ed.
Lugdun
.
in
Duodecimo
;
nor
does
it
from
this
whole
History
appear
,
that
there
was
then
,
as
not
any
distinct
Power
,
so
nor
any
but
Title
affixed
to
the
Bishops
of
Rome
,
which
other
Christian
Bishops
had
not
.
The
Bishops
in
general
are
called
Christianae
legis
Antistites
,
and
Liberius
of
Rome
has
but
the
same
Title
,
or
that
of
Episcopus
Romanus
,
and
Vrbis
aeternae
Episcopi
,
is
what
the
whole
Succession
is
call'd
by
,
Ibid.
suprà
.
Et
lib.
20.
Pag.
261.
lib.
22.
p.
329.
AND
now
the
whole
of
the
Matter
is
driven
§
.
XXVI
into
this
one
Point
or
narrower
room
,
what
the
Power
and
Extent
of
this
Church-Law
or
Canon
Ecclesiastical
was
;
in
what
sense
it
was
imposed
,
own'd
,
and
receiv'd
in
the
Church
;
If
universally
and
what
was
design'd
for
all
Christendom
,
and
obliging
,
let
them
produce
the
Rule
,
it
is
not
to
be
found
in
any
thing
yet
we
have
consider'd
,
and
then
reconcile
it
with
the
general
Practice
of
the
Church
,
which
appears
another
thing
;
and
to
enlarge
this
Power
,
whatever
that
above
mentioned
is
,
as
claim'd
by
the
Bishop
of
Rome
,
beyond
a
limited
Exarchy
or
Primacy
,
or
that
it
any
ways
reaches
to
Antioch
,
is
to
go
beyond
the
whole
Story
Ecclesiastical
,
in
any
tolerable
Age
of
it
.
'T
is
to
go
beside
the
Acts
of
every
General
Council
upon
every
occasion
,
and
all
the
Imperial
Courses
and
Proceedings
in
point
of
Jurisdiction
,
when
the
state
came
into
the
Church
,
engaged
for
its
Governance
and
Jurisdiction
,
and
turn●d
their
Canons
into
Laws
.
There
is
nothing
in
any
one
Council
,
whether
General
or
Topical
,
that
either
refers
to
,
determines
actually
,
or
but
implies
any
such
thing
,
unless
what
was
foysted
into
the
Canons
of
the
first
Council
of
Nice
,
and
recommended
to
the
Council
of
Carthage
,
for
an
Approbation
,
with
the
rest
of
those
Canons
,
by
Faustinus
an
Italian
Bishop
and
Legate
of
Rome
,
be
since
made
Canonical
.
Sure
we
are
,
it
was
then
detected
and
exploded
for
a
Cheat
by
the
Holy
Bishops
of
that
Council
,
and
who
there
and
then
disown'd
the
Superior
Universal
Power
in
the
Bishop
of
Rome
;
all
which
with
the
several
Circumstances
,
is
to
be
seen
in
the
opening
of
the
Synod
.
The
See
of
Rome
is
still
represented
as
but
equal
,
and
in
the
same
rank
with
the
other
Four
great
Churches
of
Christendom
;
and
its
Bishop
neither
Presides
in
the
Councils
,
nor
Over-rules
in
the
Definitions
of
Christendom
;
nor
is
the
Autority
any
ways
defective
upon
his
absence
,
or
if
convented
without
his
License
,
than
upon
the
absence
of
,
or
when
not
licensed
by
,
any
other
Bishop
.
There
is
not
an
Instance
of
any
one
Reference
or
Appeal
in
Church-Affairs
,
but
still
the
either
Patriarch
,
Exarch
,
Metropolitan
,
Primate
,
or
Private
Bishop
is
to
accommodate
and
rectifie
all
,
as
the
alone
Judges
and
Determiners
,
under
a
Synod
of
Bishops
,
or
a
Council
;
and
if
new
Canons
be
wanting
,
't
is
the
Imperial
Direction
that
the
Bishop
of
Constantinople
,
and
the
Convention
of
Priests
be
convened
to
consider
of
,
and
to
make
them
,
Cod.
Justin
.
l.
1.
Tit.
2.6
.
Et
Cod.
Theodos.
16.
l.
45.
Tit.
2.
As
for
that
of
the
Council
of
Sardica
,
Can.
3.
4.
and
which
seems
to
favour
the
Bishop
of
Rome
,
in
the
right
of
hearing
and
adjusting
Foreign
Causes
,
not
to
make
any
Reflexions
on
the
Synod
it self
,
whatsoever
it
is
,
't
is
bottomed
neither
on
Scriptures
,
nor
ancient
Tradition
or
Custom
;
but
seems
in
particular
Cases
to
be
allow'd
him
for
the
honour
of
St.
Peter
,
nor
can
we
believe
it
could
run
against
the
different
Determinations
of
general
Councils
;
(
if
so
't
is
to
be
of
no
Autority
)
particularly
the
first
of
Nicea
,
considering
also
that
Hosius
was
President
both
at
Nice
and
here
.
I
shall
add
,
it
cannot
be
conceiv'd
to
run
against
it self
,
whose
Tenth
Canon
places
the
top
and
uppermost
of
all
Church-Power
in
the
Bishop
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
which
is
not
consistent
with
a
Superior
Order
in
the
Church
,
fixed
and
immutable
,
whether
as
to
Jurisdiction
and
Ordination
,
or
Government
only
.
As
Bellarmine
and
Estius
are
not
agreed
,
and
those
several
Exempts
we
have
an
account
of
in
Church
Story
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
govern'd
within
themselves
;
as
Cyprus
,
Bulgaria
,
Iberia
,
Anglia
,
whatever
they
relate
to
;
and
so
called
in
respect
of
whether
Patriarchacies
,
Exarchies
,
or
this
pretended
Monarchy
Universal
,
or
howsoever
they
came
so
to
be
,
they
are
Evidence
sufficient
,
against
this
claim
of
Rome
,
and
that
every
Church
is
not
therefore
Schismatical
because
disowning
a
dependency
upon
her
,
especially
if
we
reflect
,
how
strongly
these
Privileges
are
contended
for
in
the
Eighth
Canon
of
the
Council
of
Ephesus
,
occasion'd
by
some
Usurpations
attempted
upon
Cyprus
in
particular
,
and
't
is
there
made
Law
,
that
no
inrode
be
made
upon
them
.
And
that
which
is
farther
considerable
is
,
that
among
all
the
Orders
and
Directions
issued
out
to
Church-men
by
the
Empire
,
for
the
executing
the
Canons
,
and
preserving
the
Discipline
of
the
Church
,
the
Persons
in
Charge
are
the
Bishops
,
Metropolitan
,
or
Patriarch
;
the
Bishop
under
the
Metropolitan
,
the
Metropolitan
under
the
Patriarch
,
and
the
Patriarch
is
always
last
and
uppermost
;
and
't
is
very
strange
to
reflect
,
that
if
there
was
an
Order
above
these
,
a
Power
Universal
,
residing
in
any
one
Person
,
with
a
care
over
all
the
Churches
in
Christendom
,
so
setled
by
Laws
Ecclesiastical
,
and
Superior
to
all
the
afore-mentioned
Orders
,
in
Jurisdiction
and
Government
,
and
this
Person
and
Power
should
still
be
overlook't
,
and
disregarded
,
no
one
Direction
and
Application
made
unto
him
,
in
the
Affairs
so
immediately
his
;
of
his
Charge
and
Inspection
,
and
this
too
in
the
days
of
Justinian
,
especially
since
whatever
was
done
by
the
Empire
was
in
Prosecution
of
what
was
Church-Law
and
Canon
before
,
according
to
the
Appointments
and
Decisions
of
it
.
And
that
this
is
all
so
,
't
is
most
manifest
in
our
Church
Story
,
Acts
of
Councils
,
and
particularly
the
Proceedings
Imperial
,
in
the
two
Codes
,
and
the
Novels
.
Vid.
Cod.
Justinian
.
lib.
1.
Tit.
3.43.2
.
Novel
.
5.
Epilog
.
Novel
.
6.
Cap.
3.
Epilog
.
&
alibi
saepius
.
Not
that
the
Empire
was
shye
,
in
giving
the
See
of
Rome
any
Power
or
Title
was
its
due
,
as
it
must
be
acknowledg'd
very
great
things
were
own'd
,
and
attributed
as
hers
,
in
those
days
of
the
Church
.
Justinian
writing
to
John
Patriarch
of
Old
Rome
,
as
he
there
stiles
him
and
his
See
,
Novel.
9.
says
enough
of
the
See
it self
,
Sortita
est
ut
Originem
legum
,
ita
&
summi
Pontificatûs
apicem
,
nemo
est
qui
dubitet
.
And
he
goes
on
and
calls
Rome
,
Patriam
Legum
,
Fontem
Sacerdotii
,
veneranda
Sedes
summi
Apostoli
Petri.
She
is
the
venerable
Seat
of
the
chief
Apostle
St.
Peter
,
the
top
of
the
Pontificate
,
the
Mother
of
Laws
,
and
Fountain
of
the
Priesthood
.
By
all
which
,
thus
much
is
only
imply'd
,
That
Eminent
and
Renowned
was
that
See
at
that
time
,
great
and
huge
her
Care
and
Service
in
the
Church
of
God
;
something
peculiar
was
effected
,
but
that
the
Original
Power
and
Autority
was
special
also
,
and
by
which
she
acted
,
none
other
equalling
of
her
,
this
cannot
be
granted
.
The
Applications
and
Instructions
for
Government
had
then
in
course
been
accordingly
,
which
we
have
observed
was
to
none
higher
than
the
Patriarch
.
And
let
but
Justinian
explain
himself
,
as
't
is
all
the
reason
in
the
world
he
should
have
leave
so
to
do
,
and
all
will
be
plain
and
easie
.
Papa
veteris
Romae
est
Caput
omnium
Sacerdotum
Dei
,
vel
eò
maximè
,
quod
quoties
in
iis
locis
haeretici
pullularunt
,
&
Sententiâ
&
recto
judicio
illius
Sedis
coerciti
sunt
,
Cod.
l.
1.
Tit.
1.7
.
The
Pope
of
Old
Rome
is
the
Head
of
all
the
Priests
of
God
,
upon
this
account
especially
,
that
in
those
Places
,
or
within
his
Districts
,
Heresies
did
spring
up
,
and
by
the
Sentence
and
right
Judgment
of
that
Venerable
Seat
they
were
Suppressed
:
meaning
he
was
more
expedite
and
happy
,
strenuous
and
successful
than
other
Bishops
in
such
those
like
Undertakings
.
Otherwise
Peter
of
Alexandria
,
as
well
as
Damasus
of
Rome
,
are
proposed
as
Leaders
and
Examples
of
the
Catholick
Faith
,
in
that
very
Code
&
Title
.
And
the
Four
first
General
Councils
of
Nice
,
Constantinople
,
&c.
are
the
Conviction
of
Hereticks
,
and
such
reputed
Hereticks
that
refuse
Communion
,
not
with
the
Bishop
of
Rome
,
but
with
Procerius
of
Alexandria
,
Tit.
5.
Ibid.
8.3
.
And
so
't
is
again
,
Cod.
Theodos
.
16.
Tit.
1.
l.
16.
and
this
very
often
elsewhere
,
and
these
very
Complements
,
or
rather
due
Characters
,
we
have
here
given
to
the
Bishop
of
Rome
,
we
find
given
also
to
much
privater
Bishops
on
the
like
Occasions
,
for
their
particular
learning
Piety
,
and
Service
in
the
Church
.
So
Acholius
is
called
by
St.
Ambrose
murus
fidei
.
And
Gregory
Nazianzen
,
calls
St.
Basil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
which
are
produced
by
Jacob
Gothofred
in
his
Comments
on
the
fore-mentioned
place
;
and
no
Inserences
of
a
solitary
appropriate
Power
and
Jurisdiction
was
ever
thence
inferr'd
or
but
attempted
.
But
this
is
the
usual
proceeding
with
the
Romanist
Zelot
,
from
some
one
or
more
occasional
Character
,
Power
,
Concession
,
or
particular
Priviledge
;
devolved
,
granted
and
affixed
on
the
Bishop
of
Rome
,
to
deduce
general
Rules
,
and
manage
them
to
a
Perpetuation
;
give
them
in
charge
as
standing
marks
,
and
Laws
immutable
exclusive
to
all
others
.
What
if
Athanasius
did
Appeal
to
Rome
in
his
Cause
?
was
it
that
none
else
could
equally
hear
,
and
legally
determine
it
?
He
fled
thither
perhaps
,
as
Sozomen
tells
us
his
Successor
Peter
did
;
because
of
the
same
Faith
with
him
,
Lib.
2.
Hist.
Eccl.
cap.
22.
or
rather
because
his
Vogue
and
Autority
was
more
in
the
World
,
than
that
of
Eugubium
;
the
far
abler
to
Protect
and
give
Autority
to
his
Sentence
given
for
him
,
as
no
one
in
England
but
would
fix
upon
Canterbury
,
rather
than
Landasse
,
had
he
the
like
occasion
.
Besides
,
each
Bishop
,
as
such
,
has
the
Care
of
the
Universal
Church
committed
unto
him
;
't
is
given
in
his
Orders
.
And
since
the
several
Districts
by
after
Laws
,
particular
Bishops
have
oft
interposed
,
and
intermedled
,
by
their
Care
for
some
Churches
and
Proceedings
foreign
to
their
particular
Exarchies
,
or
Bishopricks
;
and
't
is
recorded
as
their
true
Zeal
and
Merit
,
of
which
we
have
abundance
of
instances
given
us
by
Spalatensis
,
De
Repub.
Eccl.
l.
2.
c.
7.
Sect.
6
,
7
,
8
,
9
,
&c.
and
which
might
be
the
Motive
in
the
case
of
Holy
Athanasius
.
The
Council
of
Sardica
gives
something
to
Rome
for
the
honor
of
St.
Peter
.
And
how
the
Cyprians
have
gain'd
much
for
the
honor
of
St.
Barnabas
,
because
his
Reliques
were
found
in
their
Island
,
with
the
Gospel
of
St.
Matthew
upon
his
Breast
,
fairly
written
with
his
own
hand
,
we
are
informed
Lib.
2.
Tripart
.
Hist.
Eccl.
Theodori
Lectoris
,
set
forth
by
Vallesius
at
the
end
of
the
Ecclesiastical
Histories
.
Their
Metropolis
thereby
became
free
and
independent
,
as
much
as
Rome
it self
,
not
subject
to
Antioch
as
formerly
.
Peter
upon
whom
by
the
favour
of
our
Lord
the
Church
is
founded
.
This
is
the
usual
saying
of
St.
Cyprian
,
Peter
,
James
,
and
John
are
the
Pillars
of
the
Church
,
and
upon
them
is
the
Foundation
of
the
Church
laid
;
So
St.
Jerome
Comment.
in
Galat.
Cap.
2.
with
more
to
the
same
purpose
;
and
any
one
that
is
but
a
little
skill'd
in
St.
Cyprian
,
and
the
Church-Affairs
by
him
transacted
,
will
not
easily
believe
that
he
resolved
his
Faith
into
the
Bishop
of
Rome
,
his
own
Opinion
together
with
them
of
Carthage
,
where
he
was
Arch-Bishop
about
Rebaptization
,
are
too
notorious
Evidences
to
the
contrary
;
and
no
one
gives
to
St.
Peter
and
his
Succession
more
glorious
Epithetes
than
he
all
along
does
.
And
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Privileges
attributed
to
Rome
,
and
in
which
Constantinople
is
to
be
second
,
Can.
3.
Conc.
Gen.
Constantinop
.
are
not
of
real
Power
,
but
only
of
Place
and
Honorary
,
is
plain
from
the
36
Can.
Conc.
in
Trullo
.
For
the
same
Privilege
Rome
hath
before
Constantinople
,
Constantinople
has
before
Alexandria
,
and
Alexandria
has
before
Antioch
,
and
Jerusalem
▪
is
the
lowermost
;
Neither
of
which
Four
are
pretended
by
any
;
nor
will
the
Church
of
Rome
to
be
sure
admit
,
to
have
any
thing
of
real
Power
over
one
another
.
I
shall
end
this
Section
,
and
all
that
I
have
to
say
on
this
Head
,
with
that
of
the
42
Can.
Conc.
Carthag
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
the
first
Bishop
,
or
Bishop
of
the
first
Seat
be
not
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Prince
of
Priests
,
or
the
chief
Priest
,
but
only
the
Bishop
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
first
Seat
,
and
which
first
Seat
that
it
is
in
no
manner
dependent
on
Rome
;
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
often
mentioned
in
the
following
Canons
,
ows
not
thither
any
Appeals
,
nor
can
the
Bishop
of
Rome
wrest
the
Audience
out
of
his
hands
,
is
so
clearly
the
sense
of
that
Council
,
that
nothing
can
be
more
,
it
being
there
Positively
and
on
set
purpose
decided
and
determined
against
him
,
upon
the
detection
of
that
Fraud
of
the
Bishop
of
Rome's
,
design'd
upon
them
in
the
very
Case
,
and
but
just
now
by
me
mentioned
,
or
more
plainly
in
the
Scholia
on
Aristenus
upon
that
Canon
.
The
Dignity
of
the
Priesthood
is
one
and
the
same
in
all
;
and
this
shall
not
be
called
the
chief
Priest
,
and
that
a
Priest
less
Perfect
;
but
all
are
equally
Priests
,
all
equally
Bishops
,
as
who
all
have
equally
receiv'd
the
Gift
of
the
Holy
Spirit
;
the
Metropolitan
Bishop
,
as
having
the
first
Chair
,
with
addition
,
shall
be
called
Bishop
Metropolitan
;
or
which
seems
mostly
apposite
for
a
present
Conclusion
(
if
any
thing
can
be
more
than
that
which
is
already
brought
)
in
the
sense
of
those
three
Bishops
,
Can
8.
Conc.
Gen.
Ephes.
Whatsoever
is
nominated
contrary
to
the
Ecclesiastical
Laws
,
and
the
Canons
of
the
Holy
Fathers
,
and
which
toucheth
the
common
liberty
of
Christians
,
is
to
be
renounced
and
rejected
.
§
.
XXVII
I
shall
now
therefore
resume
what
I
have
already
laid
down
and
prov'd
at
large
,
that
those
of
the
Bishop
are
the
full
Orders
,
every
one
instance
of
Power
design'd
for
the
standing
lasting
use
of
the
Church
is
in
his
,
and
consequently
is
he
uppermost
in
the
Church
,
can
there
be
no
one
branch
or
design
of
Power
above
and
beyond
him
;
this
his
Power
in
some
instances
of
it
,
hath
been
by
consent
,
and
for
weighty
Reasons
moving
,
intermitted
and
suspended
in
the
execution
,
as
to
the
Persons
of
particular
Bishops
,
where
the
Church
increased
and
multiplied
into
various
Bishopricks
,
and
occasions
grew
,
and
causes
arose
betwixt
one
and
the
other
,
or
sometimes
arose
in
one
alone
,
and
within
it self
,
which
could
not
be
heard
and
determined
,
but
by
different
Persons
,
thus
Metropolitans
were
constituted
but
with
no
new
Power
which
was
not
in
Episcopacy
;
nor
was
there
any
new
Consecration
,
only
so
much
devolved
upon
one
for
the
occasional
business
.
An
occasion
of
which
we
have
in
part
set
down
by
Hosius
in
the
entrance
of
the
Council
of
Carthage
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
if
by
chance
an
angry
Bishop
(
though
such
an
one
ought
not
to
be
)
is
over-sharp
against
a
Presbyter
or
Deacon
,
or
over-sudden
,
care
is
to
be
taken
for
better
satisfaction
,
and
he
may
appeal
to
a
neighbour-Bishop
,
who
is
not
to
deny
him
audience
.
And
that
Bishop
who
first
gave
Sentence
,
whether
right
or
wrong
is
to
bear
the
Examination
,
and
his
Animadversions
to
be
either
confirmed
or
corrected
,
as
occasion
;
or
else
the
Bishop
derives
so
much
of
this
Power
to
the
two
Orders
below
him
,
as
the
Presbyter
and
Deacon
,
whose
Power
is
more
solemnly
conveigh'd
by
laying
on
of
Hands
and
Prayer
,
and
then
conferr'd
,
so
fixing
a
Character
indelible
,
save
only
by
that
Power
which
devolved
it
,
and
upon
a
succeeding
Guilt
,
and
which
for
themselves
to
lay
down
and
desert
is
Sacriledge
,
and
these
sent
out
by
the
Bishop
as
is
the
Harvest
great
or
small
,
so
more
or
less
in
number
,
in
subjection
to
and
dependency
upon
him
.
So
that
the
standing
Church
Officers
are
these
;
the
Metropolitan
which
is
only
a
Bishop
with
larger
Jurisdiction
,
and
with
the
execution
of
a
Power
the
Bishop
has
not
,
and
the
naked
Bishop
with
his
Presbyter
and
Deacon
,
in
the
ordinary
course
of
officiating
in
order
to
Salvation
,
and
which
three
,
or
some
one
or
more
of
them
,
as
is
the
occasional
Service
,
are
still
to
be
present
,
and
in
their
spheres
and
courses
,
according
to
their
several
proper
Provinces
and
Offices
,
as
already
described
,
and
particularized
,
to
attend
and
officiate
in
each
Holy
Assembly
,
in
every
Congregation
that
is
Publick
and
Christian
,
where
the
Worship
and
Service
of
God
is
so
performed
,
as
by
the
rules
of
the
Gospel
is
order'd
and
appointed
.
Thus
Tertullian
among
the
many
absurdities
of
his
time
reckons
up
this
,
Laicis
munia
sacerdotalia
injun●unt
,
the
Lay-men
undertake
the
Priestly
office
,
De
Praescript
.
cap.
41.
the
〈…〉
the
People
united
Sacerdoti
suo
,
to
their
Priest
,
and
a
Flock
with
their
Pastor
,
Cypr.
lib.
4.
Ep.
9.
that
is
no
Church
quae
non
habet
Sacerdotem
,
which
has
no
Priest
,
as
St.
Jerom.
adv.
Luciferianos
.
And
he
that
reads
over
St.
Austin's
Sermon
super
gestis
cum
Emerito
Donatist
.
Episcopo
.
Col.
631.
will
there
find
a
great
many
Divine
Services
,
and
all
without
acceptance
and
advantage
,
because
thus
extra
Ecclesiam
,
without
the
Church
,
no
one
belonging
to
the
Priesthood
there
officiating
for
them
.
The
Church
of
God
is
either
Episcopatus
unus
Episcoporum
multorum
concordi
numerositate
d●ffusus
,
as
St.
Cyprian
again
speaks
,
Ep.
52.
that
one
Episcopacy
diffused
and
overspreading
the
World
in
the
Union
and
Concord
of
its
numerous
Bishops
,
and
these
either
make
a
general
Council
,
or
are
under
their
several
Metropolitans
,
and
are
the
Church
representative
;
or
else
it
is
in
Episcopo
&
clero
&
omnibus
stantibus
constituta
,
as
Cyprian
again
Ep.
27.
Cum
Episcopis
,
Presbyteris
,
Diaconis
&
stantibus
,
Ep.
31.
in
the
Bishop
and
Clergy
,
the
Presbyter
Deacon
and
Laity
,
the
latter
expressed
by
the
stantes
,
the
People
standing
without
in
the
time
of
officiating
,
according
to
the
ancient
Ecclesiastical
Custom
.
And
so
also
Optatus
lib.
1.
adv.
Parmen.
Donatist
.
speaks
of
Bishops
,
Presbyters
and
Deacons
and
turbam
fidelium
the
Believers
in
general
.
Si
tantummodo
Christianus
es
,
hoc
est
non
Apostolus
,
Tertul.
adv.
Marc.
cap.
2.
such
as
were
Christians
at
large
and
not
Publick
Officers
,
nor
of
the
Priesthood
;
and
this
as
Members
of
a
particular
Church
,
Parish
,
or
Congregation
,
or
however
as
relating
to
the
publick
Service
of
God
,
to
be
discharged
by
all
Christians
,
and
which
cannot
duly
be
perform'd
without
the
Bishop
in
Person
,
or
in
his
Proxies
,
by
his
Power
lodged
in
the
Presbyter
or
Deacon
.
Thus
he
is
called
a
Schismatick
that
erects
an
Altar
without
the
consent
of
the
Bishop
,
Can.
3.
Apost.
even
though
the
Confession
of
Faith
is
otherwise
sound
.
If
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
thus
dividing
from
and
meeting
against
his
Autority
,
Can.
6.
Conc.
gen
.
Constantinop
.
the
very
Clergy
themselves
are
not
to
administer
in
their
Oratories
without
license
had
of
the
Bishop
,
Can.
31.
Conc.
6.
in
Trullo
.
And
to
the
same
purpose
is
Schism
again
desined
,
a
recession
from
the
Bishop
erecting
an
Altar
against
an
Altar
,
Can.
13
,
14
,
15.
Conc.
1
,
2.
Constantin
.
Can.
57.
Conc.
Carthag
.
and
Can.
6.
Conc.
Gangrens
.
as
the
Church
is
there
defined
a
Congregation
of
the
Faithful
,
with
their
Bishop
;
so
is
it
there
peremptorily
determined
that
the
Anathema
or
Curse
is
due
to
those
,
that
privately
and
apart
from
these
do
convene
and
congregate
themselves
.
Nor
is
it
Schism
only
,
but
Heresie
also
;
so
reputed
by
the
imperial
Constitution
,
Sacram
Communionem
in
Ecclesia
Catholica
non
percipientes
à
Deo
amabilibus
Episcopis
Hereticos
justè
vocamus
.
We
justly
call
them
Hereticks
that
do
not
receive
Communion
in
the
Catholick
Church
from
the
Bishops
which
are
beloved
of
God
;
for
as
such
,
they
were
then
look'd
upon
,
and
that
more
eminently
than
others
,
in
the
then
Christian
account
,
and
it
was
the
Bishop's
common
Epithete
,
Deo
amabiles
Episcopi
,
however
the
opinion
and
style
of
them
is
now
alter'd
,
Justinian
.
Novel
.
109.
Praefat.
And
now
these
Church-Officers
being
thus
set
out
and
enumerated
,
what
their
peculiar
Power
and
Jurisdiction
is
,
their
appropriated
Acts
and
Duties
and
Influences
are
peculiar
to
themselves
,
apart
and
from
the
rest
of
Believers
,
the
tantummodo
Christians
in
Tertullian
,
take
in
these
following
instances
.
§
.
XXVIII
TO
preside
and
govern
in
such
their
Assemblies
,
in
the
common
constant
return
of
the
Worship
of
God
,
to
appoint
and
assign
the
decency
and
order
of
it
,
to
be
the
Mouth
of
the
People
to
God
in
their
Prayers
and
Thanksgivings
put
up
and
offer'd
to
him
in
their
Name
,
and
to
be
the
Mouth
of
God
to
them
,
to
teach
and
instruct
,
to
admonish
,
correct
and
reprove
;
to
Bless
them
in
the
Name
and
Strength
of
God
Almighty
,
for
though
this
be
the
Duty
of
every
Christian
,
each
private
Member
of
such
the
Body
and
Incorporation
,
thus
to
instruct
,
correct
,
and
pray
for
one
another
;
yet
in
Publick
Assemblies
it
is
not
,
it
is
rather
their
Sin
,
and
to
be
sure
their
Presumption
,
President
probati
quique
seniores
,
as
Tertullian
goes
on
,
describing
the
coition
or
meeting
together
of
Christians
in
his
days
,
Apol.
cap.
39.
above
mentioned
,
their
Seniors
or
Elders
there
preside
,
and
are
in
the
Head
,
and
governing
such
their
Holy
Convocations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
Justin
Martyr
,
Apol.
2.
the
Bishop
makes
an
Instruction
and
Exhortation
in
remembrance
of
God's
Mercies
;
and
he
that
reads
over
those
Directions
he
gives
to
Zenas
and
Serenus
two
Presbyters
,
how
to
behave
themselves
in
their
Duties
,
will
readily
see
who
it
was
in
those
days
that
spoke
to
and
exhorted
the
People
,
and
that
this
is
a
branch
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
he
calls
it
,
of
their
Government
and
Jurisdiction
,
the
Directions
are
these
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
be
not
affected
and
conceited
in
the
discharge
of
their
Ministry
,
over-pragmatick
and
officious
in
the
services
of
it
;
but
do
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
an
even
and
regular
way
,
in
the
Seasons
and
Places
affixed
,
otherwise
they
'l
appear
like
Dancers
on
the
Ropes
,
be
admired
only
by
the
idle
People
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
holding
out
their
Necks
like
so
many
Geese
,
and
gaping
at
the
vainer
Glory
;
that
they
be
neither
clownish
nor
unskilful
on
the
one
hand
,
nor
clamorous
in
their
manner
of
speaking
,
an
instance
of
worldliness
and
feracity
,
to
be
avoided
;
be
cautious
against
the
Actions
of
those
,
who
make
the
Publick
Oratories
a
Stage
to
divulge
what
is
iller
composed
by
them
,
personating
Orestes
,
who
appear'd
terrible
and
great
to
Fools
,
for
his
wooden
Feet
,
his
made
Belly
,
his
odd
Habit
,
monstrous
Face
,
that
vaunt
in
a
freedom
of
speaking
,
studious
of
Emulation
and
Contention
,
and
like
the
Bacchae
,
under
the
habit
of
Peace
,
and
a
shew
of
Holy
Duties
,
carry
Swords
and
Spears
.
He
there
cautions
against
those
unequal
forced
Countenances
,
one
while
pleasant
,
another
while
sower
and
tetricous
,
and
particularly
against
that
histrionical
way
of
those
who
are
every
day
speaking
and
acting
their
Play
divided
into
so
many
parts
on
purpose
,
and
the
Presbyter
deposed
for
Sedition
against
his
Bishop
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Can.
18.
Conc.
Ancyran
.
and
in
several
Canons
is
the
same
expression
on
the
like
occasion
;
he
is
one
not
allow'd
to
Preach
any
longer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Just.
Mart.
Apol.
2.
and
this
President
,
These
Elders
or
Church-men
,
they
suitable
to
their
strength
,
and
in
all
due
manner
,
send
up
Prayers
likewise
and
Thanksgivings
for
the
People
,
who
still
go
along
and
joyn
with
them
in
such
their
Invocations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
rise
up
all
together
,
Sermon
being
ended
,
and
go
to
our
Prayers
,
as
't
is
there
expressed
,
&
suprà
ibid.
be
their
Mouth
,
and
they
speak
after
him
.
Thus
the
ordained
,
or
they
,
whose
Office
is
affixed
to
attend
in
holy
things
,
are
Paraphrased
in
Justinian
,
Novel
.
137.
Cap.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
assign'd
to
Pray
for
the
People
;
and
these
are
those
Prayers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Ignatius
his
Ep.
ad
Ephesios
,
of
the
Bishop
and
the
whole
Church
,
and
which
that
Apostolical
Martyr
there
sayes
are
so
prevailing
.
And
now
having
come
to
that
passage
of
Justin
Martyr
just
now
mentioned
.
I
cannot
but
take
notice
of
the
chief
Argument
that
is
there
raised
by
our
Enthusiasts
,
for
their
gifted
Extempore
Prayer
,
the
President
say
they
,
there
prayed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
his
private
gifts
and
abilities
,
as
he
could
conceive
and
utter
words
,
and
not
in
a
form
set
and
prescribed
him
.
To
which
I
answer
,
That
as
the
Phrase
imparts
no
such
thing
,
so
we
have
reason
to
believe
that
the
Author
meant
nothing
less
by
it
.
What
did
the
whole
Congregation
,
and
every
man
in
it
thus
Pray
after
his
own
conceiving
?
and
yet
the
same
Father
,
in
the
same
Apology
tells
us
,
that
all
pray'd
with
their
President
,
and
in
the
same
Phrase
is
their
Praying
expressed
too
,
p.
60.
Ed.
Paris
.
and
the
meaning
can
alone
be
this
,
they
prayed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
't
is
expressed
before
,
both
Priest
and
People
all
at
once
pour'd
out
their
Prayers
together
,
animo
intento
,
as
't
is
translated
,
with
Souls
intent
and
fixed
upon
the
Duty
,
De
pectore
as
Tertullian
varies
it
,
Apol.
c.
30.
(
and
which
place
they
pervert
to
their
purpose
also
)
from
their
Hearts
and
Consciences
,
with
that
Attention
,
Zeal
,
Faith
,
and
other
Qualifications
,
that
make
Prayers
acceptable
,
and
which
is
the
alone
praying
with
the
Spirit
.
Like
Phrases
we
have
in
other
Ecclesiastical
Writers
,
but
not
one
makes
any
thing
to
their
purpose
.
So
Origen
in
his
lib.
8.
cont.
Celsum
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
say
Hymns
to
God
with
all
their
might
and
power
,
like
the
Amen
with
all
their
might
among
the
Jews
,
and
of
which
the
Hebrew
Doctors
have
this
observation
,
whoso
saith
Amen
with
all
his
might
the
Garden
of
Eden
is
open
unto
him
,
vid.
Thorndike
.
The
Service
of
Religious
Assemblies
,
p.
234.
So
Eusebius
Hist.
Eccl.
l.
10.
c.
3.
the
Presidents
of
the
Churches
had
their
Panegyrick
Orations
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quantum
quisque
poterat
ingenio
;
as
Vallesius
translates
it
,
according
to
his
faculty
in
Oratory
,
which
no
man
presumes
to
be
otherwise
than
preconceived
,
to
be
an
ex-tempore
effusion
and
inpremeditated
.
And
so
't
is
said
in
that
Chapter
,
that
every
age
and
the
promiscuous
multitude
of
each
Sex
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
toto
pectore
as
translated
,
with
all
the
strength
of
their
Mind
and
Thoughts
,
did
officiate
in
Prayers
,
and
giving
of
Thanks
,
worshipping
with
cheerfulness
of
Mind
;
and
surely
these
Men
,
Women
and
Children
,
did
not
every
one
Perform
,
Pray
and
give
Thanks
in
an
extempore
way
;
besides
,
if
we
consider
the
manner
of
their
Worship
,
which
was
in
set
composed
Hymns
,
and
Songs
,
speaking
in
courses
and
interchangeably
one
to
another
,
as
is
above
observed
;
all
which
must
be
preconceived
and
penn'd
down
,
it
must
in
each
instance
be
familiar
to
them
before
;
to
all
which
add
how
repugnant
these
casual
effusions
are
to
that
course
of
Liturgies
and
set
Forms
of
Prayer
which
we
have
as
much
reason
to
believe
these
first
Christians
used
,
as
that
they
served
God
at
all
;
or
let
them
consider
with
what
Spirit
it
was
they
said
the
Lord's
Prayer
,
which
St.
Jerome
says
our
Saviour
taught
the
Apostles
every
day
to
repeat
in
their
Liturgies
,
Sic
docuit
Apostolos
suos
,
ut
quotidiè
in
corporis
illius
Sacrificio
credentes
audeant
loqui
,
Pater
noster
,
qui
es
in
Coelis
,
&c.
Lib.
3.
Cont.
Pelag.
versus
finem
.
§
.
XXIX
A
second
Instance
peculiar
and
appropriate
to
Church
Officers
,
and
which
is
not
in
the
Body
mixt
and
promiscuous
,
is
the
Power
of
the
Administration
of
the
Sacraments
,
viz.
the
Holy
Sacraments
of
Baptism
and
the
Lord's
Supper
,
together
with
that
other
Sacrament
,
(
as
't
is
also
call'd
by
the
Ancients
)
or
Rite
or
Ceremony
of
Confirmation
,
and
which
are
,
and
ever
were
,
administred
by
Men
in
Holy
Orders
;
and
then
,
and
only
then
adjudged
,
duely
discharg'd
,
valid
,
and
serviceable
,
as
all
do
agree
,
that
acknowledge
either
,
or
both
,
or
all
of
them
,
to
be
Christian
Institutions
.
As
for
that
of
the
Lord's
Supper
,
that
it
was
consecrated
by
the
Bishop
,
and
from
him
,
by
the
Deacon
,
delivered
to
the
People
;
't
is
evident
of
Justin
Martyr's
second
Apology
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
the
Bishop
giving
thanks
,
i.
e.
having
consecrated
the
Elements
,
the
Deacon
distributed
;
for
the
manner
and
virtue
of
Consecration
did
not
consist
in
pronouncing
so
many
words
over
the
Elements
,
as
't
is
weakly
contended
by
some
in
the
days
that
have
been
since
,
but
in
the
office
of
Prayer
and
Thanksgiving
by
the
attractation
of
,
or
some
other
signal
appropriation
to
the
Elements
,
particularly
applied
unto
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Can.
4.
Conc.
Carthag
.
Verborum
solemnitas
,
&
sacra
invocatio
nominis
,
&
signa
,
institutionibus
Apostolicis
,
sacerdotum
Ministeriis
,
attributa
,
visibile
celebrant
Sacramentum
,
&c.
Cypr.
de
Baptism
.
Christi
ad
initium
,
the
solemnity
of
words
,
sacred
invocation
of
the
Holy
Name
,
and
Signs
,
added
to
the
Apostolical
Institution
,
by
the
ministry
of
the
Priests
,
celebrate
the
visible
Sacrament
;
the
visible
part
,
or
thing
it self
,
is
form'd
and
shap'd
by
the
Spirit
,
perfecting
and
crowning
all
,
and
so
in
the
forementioned
place
of
Justin
Martyr
,
the
action
of
consecrating
is
call'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nourishment
thankfully
receiv'd
by
Prayer
,
and
the
action
of
consecration
is
expressed
in
Irenaeus
,
lib.
1.
c.
9.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
give
thanks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
extending
the
word
of
invocation
,
ibid.
as
Origen
.
cont
.
Cels
.
lib.
8.
and
the
same
is
in
Ignatius
before
them
all
,
Ep.
ad
Smyrnenses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
general
was
it
,
that
the
very
Hereticks
,
who
usually
ap'd
it
after
the
Church
when
to
their
advantage
,
used
this
very
way
,
and
't
is
said
of
Marcus
the
Heretick
and
Conjurer
,
that
designing
to
delude
his
followers
,
and
represent
to
them
an
appearance
,
as
of
Blood
,
distilling
into
the
Chalice
,
and
mock-Sacrament
,
Simulans
se
gratias
agere
,
seu
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
hodiè
,
consecrare
dicimus
,
post
longam
invocationem
;
purpureum
&
rubrum
apparere
faciebat
,
feigning
to
give
thanks
,
which
is
the
Phrase
for
Consecration
,
after
a
long
invocation
,
he
made
it
look
like
purple
colour
and
red
,
as
Pamelius
gives
the
account
,
Annot.
in
Tertull.
cap.
4.
cont.
V●l●ntin
.
num.
32.
and
though
the
Presbyter
do
desist
from
Consecration
in
the
presence
of
the
Bishop
,
Can.
13.
Conc.
Neocesar
:
yet
't
is
in
his
Orders
,
enabling
him
to
it
,
and
either
he
or
the
Bishop
are
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
give
the
Bread
in
Prayer
,
(
as
it
is
now
in
our
Communion
Book
)
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
immaculate
Communion
Can.
23.
Can.
6
in
Trullo
.
And
Zonaras
in
Can.
78.
Apost.
says
that
a
blind
man
,
or
one
without
his
right
hand
,
ought
not
to
be
ordained
;
for
how
can
he
officiate
in
holy
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
handle
the
holy
Elements
,
or
distribute
to
others
of
them
?
I
'le
only
add
what
I
find
in
Eusebius
his
History
,
l.
7.
c.
9.
concerning
one
that
was
dissatisfied
in
his
Baptism
,
which
he
receiv'd
from
Hereticks
,
and
desired
Catholick
Baptism
of
one
Dionysius
,
a
then
present
famous
Bishop
,
the
words
are
these
,
and
give
a
good
account
of
the
offices
of
private
Christians
in
those
days
.
The
holy
Bishop
tells
him
he
dares
not
Rebaptize
him
,
and
that
a
daily
and
constant
Communion
with
the
Church
will
suffice
;
for
he
that
shall
frequently
hear
Prayers
,
and
answer
Amen
with
the
rest
of
the
Congregation
,
who
places
himself
at
the
holy
Table
,
there
stands
and
reaches
forth
his
hand
to
receive
the
holy
Food
,
who
there
very
often
receives
it
,
and
is
partaker
of
the
Body
and
Blood
of
our
Lord
and
Saviour
Jesus
Christ
.
I
dare
not
baptize
him
again
,
but
appoint
him
to
go
on
and
persevere
in
such
his
Religious
Duties
.
And
the
same
is
as
notorious
of
the
Sacrament
of
Confirmation
.
This
is
sufficiently
cleer
out
of
St.
Jerome
adv.
Luciferian
.
Tom.
3.
that
those
which
were
baptized
by
the
Presbyters
and
Deacons
in
lesser
Cities
,
Episcopus
ad
invocationem
Spiritus
Sancti
manum
impositurus
excurrat
;
for
the
invocation
of
the
Spirit
of
God
,
the
Bishop
runs
forth
,
or
takes
his
Circuit
,
and
lays
his
hand
upon
them
,
the
only
difficulty
appearing
is
as
to
the
Sacrament
of
Baptism
.
St.
Austin's
Judgment
is
,
Laicus
urgente
necessitate
,
possit
baptizare
,
Tom.
7.
l.
2.
cont.
Parmen.
cap.
13.
a
Layman
,
if
necessity
urges
,
may
baptize
.
And
St.
Jerome
says
the
same
adv.
Luciferianos
,
and
that
it
was
in
use
in
his
days
;
and
the
Practice
being
permitted
in
our
Church
,
made
up
a
part
of
the
Canvass
betwixt
Thomas
Cartwright
,
and
our
two
learned
Writers
Archbishop
Whitgift
,
and
Mr.
Hooker
,
as
is
to
be
seen
in
their
Writings
;
but
the
case
goes
farther
in
that
of
Athanasius
,
who
when
a
Boy
,
and
at
play
on
the
Sea-shore
,
acted
a
Bishop
,
and
baptized
such
of
his
play-fellows
,
as
were
not
before
initiated
by
that
Sacrament
,
and
when
examined
by
the
Bishop
,
and
upon
an
after
consultation
with
his
Presbyters
,
the
Baptism
was
allow'd
of
,
Sozom.
Eccl.
Hist.
l.
2.
c.
17.
The
deep
sense
and
apprehension
they
had
of
but
one
Baptism
,
and
the
danger
of
being
rebaptized
,
which
is
branded
by
the
name
of
Incest
and
Sacriledge
,
and
the
Priest
was
to
be
deposed
that
did
it
,
as
appears
in
the
Imperial
Laws
provided
in
the
case
,
16.
Cod.
Theodos
.
and
the
great
trouble
that
the
Church
of
God
had
at
that
time
,
occasion'd
first
by
St.
Cyprian
and
his
Bishops
pleading
it
,
upon
the
former
usuage
of
the
Church
,
and
afterward
managed
to
the
evil
of
a
great
Schism
by
the
Donatists
,
who
followed
St.
Cyprian
in
his
Error
,
but
forsook
him
in
his
Obedience
,
who
refused
to
make
a
rent
in
the
Church
upon
the
occasion
,
as
all
Scismaticks
do
.
These
Considerations
might
make
them
very
careful
,
and
perhaps
too
nice
;
how
they
admitted
of
Rebaptizations
,
and
which
were
only
admitted
in
case
of
certain
Hereticks
who
denied
the
Trinity
,
(
Vid.
Can.
47.
Apost.
&
49.
&
Can.
9.
Conc.
Nic.
1.
)
or
else
where
there
is
a
doubt
,
and
no
sure
witness
to
avouch
the
Baptism
,
pretended
,
once
to
be
administred
,
or
the
Persons
themselves
are
not
able
to
give
an
account
of
the
Mysteries
then
delivered
unto
them
,
as
Can.
57.
Conc.
Carthag
.
and
which
Canon
was
occasioned
by
their
Embassador
with
the
Moors
,
who
usually
brought
such
Children
from
the
Barbarians
;
but
yet
there
is
no
instance
in
the
first
Canons
of
rebaptizing
those
who
were
certainly
known
to
be
baptized
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
upon
any
accident
,
by
Lay-men
;
and
yet
such
we
have
reason
to
believe
there
was
.
Hence
Baptism
once
appearing
to
have
been
administred
as
to
the
Matter
and
Substance
of
it
,
and
in
the
words
of
the
Institution
,
and
by
such
as
were
not
of
the
Hieratical
Order
,
they
adjudged
it
the
safer
way
,
to
trust
the
Mercy
and
Goodness
of
God
for
a
supply
of
whatever
defect
might
be
in
one
or
two
outward
Circumstances
,
than
to
run
the
hazard
of
an
attempt
,
of
what
seemed
so
visibly
and
notoriously
unlawful
,
viz.
a
second
admission
by
that
Sacrament
,
or
a
violation
of
that
known
and
sacred
rule
,
or
instance
of
our
Belief
;
one
Baptism
for
remission
of
Sins
.
And
this
,
as
in
all
defects
,
and
where
something
is
wanting
,
it
ought
to
be
permitted
and
pardoned
only
under
the
present
and
unhappy
Circumstances
(
as
also
in
the
after
practice
of
the
Church
,
)
but
never
produced
and
urged
as
a
Rule
,
enacted
into
a
Law
.
Infirmities
are
never
made
Presidents
,
unless
for
Pity
and
Pardon
,
and
to
quicken
future
care
and
watchfulness
against
them
,
the
common
course
of
things
abhors
;
nor
is
it
to
be
endur'd
if
otherwise
,
Potestatem
regenerationis
demandans
suis
discipulis
,
cum
dixit
iis
,
Euntes
docete
omnes
gentes
baptizantes
,
&c.
Iren.
l.
3.
c.
19.
Christ
Jesus
then
demandated
or
devolved
the
Power
for
Regeneration
unto
his
Disciples
when
he
bad
them
go
and
teach
all
Nations
baptizing
them
,
&c.
and
certainly
such
as
attempt
it
,
ought
first
to
receive
the
same
Autority
in
Succession
from
him
,
without
which
his
Disciples
,
that
in
Person
attended
him
did
it
not
.
Tertullian
represents
it
,
as
the
height
of
impudence
and
irregularity
for
a
Woman
to
baptize
,
forsitan
&
tingere
,
a
more
sawcy
act
,
then
to
teach
in
the
Church
,
De
praescr
.
c.
41.
then
which
no
Book
was
ever
wrote
with
a
more
Primitive
Spirit
,
and
speaks
of
it
as
a
thing
in
general
forbad
a
Woman
,
de
Virgin
.
Veland
.
c.
9.
He
limits
it
to
the
Bishop
,
Presbyter
and
Deacon
;
only
in
necessity
it
comes
to
the
Lay-man
,
Sufficiat
sc.
ut
in
necessitatibus
utaris
,
sicubi
aut
loci
,
aut
temporis
,
aut
personae
conditio
compellit
,
tunc
enim
constantia
succurrentis
excipitur
,
quam
urgit
circumstantia
periclitantis
,
De
Baptism
.
c.
17.
and
surely
that
which
is
but
one
,
never
to
be
reiterated
,
't
is
Sacriledge
,
't
is
incest
,
to
do
it
,
to
which
so
many
and
great
Titles
,
Eulogies
and
Effects
are
given
by
the
Ancients
,
it
would
be
endless
to
repeat
them
;
so
many
to
be
sure
,
more
,
are
not
spoken
of
any
one
Service
in
the
whole
City
of
God
.
That
which
first
enters
us
into
the
Body
and
Association
of
Christians
,
with
so
large
Promises
,
upon
such
solemn
ties
and
obligations
,
the
Expectations
and
Duties
of
our
whole
life
following
;
and
that
which
is
performed
and
obtained
with
the
same
solemnity
and
invocation
,
as
in
other
Holy
Mysteries
,
invocato
Deo
,
Sanctificationis
Sacramentum
consequuntur
aequae
,
Tertul
.
de
Baptism
.
c.
4.
it
is
not
agreeable
,
that
the
Consecration
and
Solemnization
be
left
and
assigned
promiscuously
and
to
every
hand
,
and
which
is
not
in
other
Sacraments
,
it
must
in
course
be
equally
peculiar
and
separate
;
as
to
the
separation
of
the
Persons
that
are
to
be
entrusted
with
the
administration
of
it
.
A
further
appropriated
distinct
Power
to
§
.
XXX
the
Officers
of
the
Church
is
to
unite
and
determine
in
Council
,
in
the
affairs
of
Religion
,
as
to
Matters
of
Faith
,
when
less
cleer
,
when
unhappily
wrested
and
perverted
by
Hereticks
,
in
fixing
things
indifferent
in
their
Nature
for
the
more
usefulness
,
order
and
uniformity
in
the
Worship
of
God
,
for
the
setling
of
Consciences
in
the
private
apprehension
of
them
,
and
governing
suitable
to
such
the
Laws
and
Canons
in
each
case
so
made
and
constituted
by
them
.
For
this
end
the
Apostles
and
Elders
met
together
and
united
in
Council
at
Jerusalem
,
and
determined
concerning
things
offer'd
to
Idols
and
eating
of
Blood
,
&c.
Acts
15.
so
those
many
subsequent
Councils
,
whilst
the
Empire
kept
off
from
the
Church
,
as
against
that
Error
of
the
Arabians
,
that
the
Souls
sleep
upon
the
separation
,
Euseb.
Hist.
l.
6.
c.
37.
in
that
against
Novatus
,
Cap.
43.
against
Paulus
Samosetanus
,
l.
7.
c.
29.
with
several
others
in
History
transmitted
to
this
purpose
was
that
Body
or
Collection
of
Canons
,
bearing
the
Title
of
the
Apostles
Canons
,
upon
several
occasions
made
for
the
use
and
direction
,
and
government
of
the
Christian
Incorporation
and
Society
,
such
were
the
four
first
general
Councils
,
when
the
Empire
became
Christian
,
and
receiv'd
the
Church
under
its
wings
and
protection
.
The
first
under
Constantine
held
at
Nicaea
against
Arius
,
and
asserted
the
Eternity
of
the
Son
of
God
,
that
he
was
not
a
meer
Creature
.
The
second
held
at
Constantinople
,
under
Theodosius
the
Great
against
Macedonius
,
and
asserted
the
Eternal
divinity
of
the
Holy
Ghost
;
who
said
the
third
Person
was
a
meer
Creature
.
The
third
was
held
at
Ephesus
under
Theodosius
the
lesser
,
against
Nestorius
,
who
own'd
the
both
Godhead
and
Manhood
of
Christ
,
but
divided
him
into
two
Persons
.
The
fourth
at
Chalcedon
under
Marcian
,
the
Emperor
,
against
Eutiches
,
who
consounded
the
two
Natures
in
one
Person
,
as
Nestorius
divided
the
Persons
,
with
others
,
whether
Oecumenical
or
Topical
,
during
or
succeeding
these
,
and
whose
either
Declarations
,
as
to
what
Faith
was
at
first
delivered
and
since
received
,
upon
a
just
and
traditional
enquiry
,
even
to
the
placing
some
Books
into
the
Canon
of
Scripture
,
which
were
not
with
the
earliest
admitted
;
or
constituted
Canons
in
Church-Polity
,
were
still
thought
obliging
to
all
good
and
peaceable
Christians
,
determined
and
ended
the
present
debate
,
and
only
a
Compliance
was
the
issue
of
them
;
and
that
either
to
all
Christendom
,
or
particular
Churches
,
suitable
as
were
the
Councils
,
either
Universal
,
or
under
single
Metropolitans
,
or
particular
Bishops
,
accordingly
did
they
oblige
.
And
this
Legislative
Power
,
as
originally
given
only
to
Church-Officers
;
so
is
it
alone
residing
in
them
,
to
rule
and
to
govern
,
receive
or
reject
,
to
punish
or
reward
,
according
to
such
their
own
Laws
,
as
the
reason
and
nature
of
such
the
Societies
and
their
Constitution
will
direct
and
bear
,
as
unhappy
Differences
and
Debates
arose
,
they
were
thus
to
be
decided
by
the
Convention
of
Councils
,
who
either
confirmed
what
they
found
was
well
done
before
,
or
passed
farther
Sanctions
where
the
occasion
was
new
,
or
upon
notoriety
of
failure
,
in
former
Declarations
.
For
the
Power
of
Councils
was
never
asserted
,
as
absolutely
Autorative
in
it self
,
and
infallible
in
its
Determinations
,
as
to
make
Truth
,
but
declarative
only
of
what
was
Truth
from
the
beginning
,
as
the
best
expedient
on
Earth
to
find
it
out
,
and
the
alone
Autority
on
Earth
to
pass
Sanctions
upon
present
appearance
for
present
Settlement
,
Peace
,
and
Unity
,
every
man
had
his
liberty
still
entire
,
and
reserved
for
farther
enquiries
where
he
saw
or
suspected
occasions
;
but
this
to
be
proposed
in
the
next
Council
,
't
was
to
be
brought
to
the
Apostles
and
Elders
there
,
whose
Autority
alone
was
to
reject
or
admit
it
.
As
to
Publick
Confessions
,
what
room
and
autority
the
Empire
had
,
and
is
always
to
have
in
these
Councils
is
already
declared
,
Cap.
2.
and
though
the
Faithful
or
Believers
at
large
many
times
had
conflux
thither
,
and
were
permitted
either
for
their
diversion
,
or
private
satisfaction
,
or
information
;
yet
no
one
ever
passed
his
Vote
judicially
,
or
concurred
in
the
Power
Legislative
,
as
has
been
above
also
shew'd
,
ibid.
This
still
goes
in
the
Name
and
Power
of
the
Bishops
,
and
Clergy
alone
,
as
must
appear
to
every
one
,
from
the
both
first
derivation
of
that
Power
,
and
after-practice
,
both
in
that
Apostolical
first
Synod
at
Jerusalem
,
and
all
other
succeeding
,
excepting
such
who
on
purpose
set
their
Face
against
what
with
their
Eyes
they
never
did
and
will
not
see
.
§
.
XXXI
A
fourth
instance
of
this
especial
appropriated
Power
is
the
exercise
of
Discipline
Ecclesiastical
,
and
this
either
in
fixing
set
Stations
,
particular
rules
and
orders
of
Duty
and
Performances
upon
such
as
were
newly
brought
off
from
Heathenism
,
become
Penitents
and
Converts
in
order
to
the
Kingdom
of
Heaven
and
Christianity
,
or
else
in
laying
Punishments
,
Penal
Duties
upon
those
,
who
after
their
admission
and
undertaking
Christianity
,
when
they
had
throughly
known
the
ways
of
Righteousness
,
been
enlightned
and
tasted
the
good
gift
of
God
,
revolt
and
turn
back
again
,
will
not
abide
the
terms
of
it
,
by
way
of
Penance
and
Satisfaction
,
and
this
sometimes
by
corporal
Punishments
with
a
Power
reserved
for
Indulgencies
and
Abatements
,
a
relaxation
upon
proficiency
,
or
non-proficiency
under
them
,
placed
in
the
power
and
discretion
of
the
Bishop
or
Pastor
;
for
the
best
Antiquity
is
not
at
all
shye
in
these
terms
and
expressions
,
she
spake
as
she
acted
.
Thus
in
the
Catholique
Epistle
of
St.
Barnabas
set
out
by
Isaac
Vossius
Sect.
1.
ad
finem
Epistolae
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
work
with
his
hands
to
the
purging
away
his
Sins
.
So
Lactantius
,
l.
6.
Sect.
ult.
Si
quid
mali
fecerit
satisfaciat
,
that
satisfaction
be
given
for
his
evil
.
St.
Cyprian
Ep.
50.
gives
an
account
of
the
Epistle
he
had
received
from
Fidus
his
Brother
,
who
tells
him
how
Therapius
his
Colleague
did
reconcile
to
the
Church
over-hastily
Victor
a
certain
Presbyter
,
Antequam
penitentiam
plenam
egisset
,
&
domino
Deo
,
in
quem
deliquerat
,
satisfecisset
;
before
he
had
completed
his
Repentance
,
and
satisfied
God
against
whom
he
had
sinned
,
and
for
which
St.
Cyprian
admonisheth
his
Friend
that
he
do
so
no
more
,
ibid.
And
again
,
Ep.
64.
Satisfaction
is
what
is
required
upon
a
sense
of
having
sinned
,
ut
se
peccasse
potius
intelligant
&
satisfaciant
;
to
give
all
the
instances
were
to
spend
too
much
Paper
,
what
is
here
brought
may
suffice
,
or
he
that
desires
more
may
have
it
from
the
learned
Hugo
Grotius
Rivetian
.
Apol.
Discuss
.
Pag.
700.
ed.
Lond
:
and
all
this
placed
in
such
as
have
the
Keys
of
the
Church
,
whence
they
are
to
receive
satisfactionis
suae
modum
,
the
measures
of
their
Penance
and
Satisfaction
,
as
he
there
cites
St.
Austin
,
no
man
was
admitted
into
the
Church
of
Christ
but
by
degrees
,
but
as
through
so
many
Posts
and
Stations
,
through
which
they
were
to
pass
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
't
is
Can.
4.
6.
9.
Conc.
Ancyr
.
and
then
to
go
on
to
that
which
is
more
perfect
,
to
be
admitted
to
the
Holy
Communion
,
the
top
instance
of
Devotion
and
Communion
,
or
be
received
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
an
oblation
,
as
't
is
expressed
,
Can.
7
,
8.
ibid.
for
by
the
words
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
holy
Sacrament
was
by
the
Ancients
still
expressed
.
Thus
we
read
in
the
Church
Story
and
Practice
,
as
remembred
and
referr'd
unto
,
but
as
not
then
instituted
,
being
antecedent
,
and
of
more
antiquity
,
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
hearers
only
in
the
Church
,
a
set
order
of
Penitents
permitted
only
to
hear
the
Word
of
God
,
with
the
Hymns
and
Songs
and
Praises
,
placed
without
the
Temple
,
and
these
were
the
lowermost
form
in
order
to
something
else
,
to
farther
Duties
,
as
thus
instructed
and
fitted
for
them
,
and
such
as
staid
here
,
and
would
only
hear
,
engage
and
incorporate
no
farther
,
neither
come
to
the
Prayers
nor
the
Holy
Sacrament
in
the
set
Order
,
and
assigned
Times
for
it
,
were
reputed
as
if
they
had
not
been
initiated
at
all
;
the
Council
of
Antioch
turns
them
quite
out
of
the
Church
,
Can.
2.
and
by
which
rule
what
will
become
of
the
greatest
part
of
our
now
adays
professing
Christians
,
let
them
look
to
it
;
or
perhaps
,
let
such
as
preside
over
them
have
the
government
and
power
of
Discipline
in
their
hands
.
Then
we
have
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
advanced
to
the
publick
Prayers
,
next
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
that
came
to
the
Sacraments
.
See
Can.
11.
Conc.
Nic.
1.
together
with
the
Scholia's
of
Zonaras
and
Balsamon
;
and
Can.
14.
we
have
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
it
seems
were
those
that
were
Auditors
and
more
,
were
Baptized
,
as
by
the
Scholia
there
appears
,
and
the
same
we
find
before
this
Council
of
Nicea
,
Conc.
Ancyr.
Can.
4
,
5
,
6.
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Demoniacks
,
who
had
their
distinct
station
,
Can.
17.
Cum
scholiis
.
And
these
courses
of
Discipline
we
have
alluded
to
in
several
places
of
Tertullian
,
(
and
therefore
were
extant
in
the
Church
very
early
,
Tertullian
being
sometime
before
any
of
these
now
mentioned
Councils
)
but
most
fully
and
at
once
,
of
any
that
I
have
observed
in
them
,
in
his
Book
of
Prescriptions
,
Cap.
41.
and
which
I
shall
therefore
here
repeat
;
where
he
reproves
and
prestringes
such
those
Hereticks
he
writes
against
,
for
the
perverting
&
violating
such
this
received
customary
Discipline
,
Non
omittā
ipsius
etiam
conversationis
hereticae
descriptionē
,
quam
futilis
,
quam
terrena
,
quam
humana
sit
,
sine
gravitate
,
sine
autoritate
,
sine
disciplina
,
ut
fidei
suae
congruen●
;
imprim●s
,
quis
catecumenus
,
quis
fidelis
,
incertum
sit
,
pariter
adeunt
,
pariter
audiunt
,
pariter
orant
,
etiam
ethnici
si
supervenerint
,
sanctum
canibus
,
&
porcis
Margaritas
,
licet
non
veras
,
jaclabunt
,
simplicitatem
volunt
esse
prostrationem
disciplinae
,
cujus
penes
nos
curam
lenocinium
vocant
,
pacem
quoque
passim
cum
omnibus
miscent
;
nihil
enim
interest
illis
,
licet
diversa
tractantibus
,
dum
ad
unius
veritatis
expugnationem
conspirent
,
omnes
tument
,
omnes
seditionem
pollicentur
,
ante
sunt
perfecti
catecumeni
quam
edocti
.
I
will
not
omit
a
description
of
the
heretical
even
conversation
,
how
futile
,
how
vain
,
how
humane
it
is
,
without
Gravity
,
without
Autority
,
without
Discipline
,
how
congruous
with
their
faith
?
first
of
all
,
who
is
the
catecumen
,
who
the
faithful
't
is
uncertain
,
they
go
together
,
they
hear
together
,
they
pray
together
,
even
the
Ethnicks
if
they
come
among
them
,
they
will
cast
the
holy
things
to
dogs
,
and
the
Margarites
to
Swine
,
though
not
true
ones
,
they
will
have
simplicity
to
be
only
a
prostration
of
Discipline
,
the
care
of
which
that
we
have
,
they
call
a
cheat
or
the
work
of
a
Pander
,
they
give
their
peace
promiscuously
with
one
another
,
nor
are
they
concern'd
,
though
different
in
themselves
,
whilst
they
conspire
to
the
destruction
of
one
Truth
,
all
are
puffed
up
,
all
swell
,
all
pretend
to
science
,
they
are
first
Catecumens
ere
throughly
learn'd
.
Or
he
that
would
see
this
course
of
Discipline
in
its
fuller
draught
,
let
him
peruse
the
late
learned
Annotations
in
Can.
11.
&
14.
Con.
Nic.
1.
printed
at
Oxford
,
now
suitable
to
these
stations
and
orders
and
degrees
,
in
which
such
as
came
over
to
Christianity
were
placed
,
and
according
to
their
proficiency
and
due
behaviour
were
promoted
;
so
were
they
the
rules
and
measures
the
ancient
Church
took
for
the
exercising
discipline
upon
those
persons
,
that
having
passed
through
them
,
been
baptised
,
confirm'd
and
admitted
to
the
Holy
Communion
,
became
of
the
Lapsi
,
fell
back
again
from
the
grace
received
,
Apostatized
from
their
most
Holy
Order
and
Profession
,
and
that
according
to
the
circumstances
of
such
their
departure
,
as
more
or
less
of
guilt
appeared
.
And
this
is
plain
from
the
forementioned
Canons
and
others
,
thus
in
the
Can.
11.
Conc.
Nic.
1.
Such
as
without
any
necessity
,
no
violence
to
their
Goods
offered
,
or
any
sensible
danger
appearing
,
did
recede
under
Licinius
the
Tyrant
,
their
Penance
or
Discipline
was
upon
a
true
repentance
,
to
be
placed
back
again
,
and
become
hearers
only
for
three
years
,
and
after
two
years
more
among
the
Orantes
,
they
were
readmitted
to
the
Holy
Altar
.
So
Can.
14.
The
proportionate
punishments
were
inflicted
on
the
Catecumeni
and
others
lapsed
,
in
Can
4.
Conc.
Ancyr
.
They
on
the
other
hand
that
sacrificed
by
force
,
but
yet
did
eat
at
the
Idol
Feasts
,
without
any
remorse
expressed
either
in
their
habits
and
countenance
,
though
not
adhering
to
them
,
their
Punishment
was
less
;
to
be
Hearers
only
but
one
year
,
to
become
prostrate
three
,
two
years
to
attend
the
place
of
Prayer
,
and
then
to
go
on
to
that
which
is
perfect
,
to
be
admitted
again
to
the
advantage
of
the
great
mystery
,
and
highest
instance
of
Christian
Devotion
,
the
partaking
of
the
holy
Altar
;
and
Can.
5.
those
that
eat
with
apparent
present
remorse
,
evidenced
by
their
tears
,
being
substrate
two
years
,
in
the
third
year
they
were
fully
restored
,
and
so
according
to
the
proportion
of
the
demerit
;
and
as
the
more
or
less
guilt
appear'd
,
such
was
the
Amerciament
,
as
is
to
be
seen
in
the
following
Canons
of
that
Council
,
and
I
have
produced
my
instances
out
of
these
two
Councils
,
both
for
the
greatest
autority
,
and
very
near
,
greatest
antiquity
,
they
being
very
ancient
,
of
these
Ecclesiastical
Penances
,
and
the
way
used
by
the
Church
in
the
laying
of
them
.
And
all
this
,
that
it
was
appropriated
and
peculiar
to
the
Office
of
the
Priesthood
,
in
whose
alone
hands
it
resided
,
and
in
the
obedience
alone
and
subjection
to
whom
it
was
adjudged
acceptable
in
the
performance
is
equally
evident
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignatius
Ep.
ad
Philadelph
.
ed.
Voss
.
when
repenting
they
come
to
the
Unity
of
the
Church
,
and
the
Regiment
and
Subjection
to
the
Bishop
,
these
are
of
God
,
and
the
Lord
will
forgive
them
.
Penitentiam
autem
ille
agit
,
qui
divinis
Praeceptis
mitis
&
patiens
,
&
sacerdotibus
Dei
obtemperans
,
obsequiis
suis
&
operibus
justis
Deum
promeretur
.
He
it
is
that
is
the
true
Penitent
,
who
meekly
and
patiently
according
to
the
Divine
Precepts
,
and
submitting
to
the
Priests
of
God
,
by
his
Obedience
and
just
Performances
,
regains
,
or
obtains
favour
anew
of
God
,
Cypr.
Ep.
4.
ed.
Pamel
.
As
it
is
even
necessary
to
examine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
rise
and
kind
of
the
Repentance
,
in
order
to
the
due
Punishment
.
So
this
Power
is
in
the
Bishop
,
to
whom
it
is
lawful
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
consult
in
order
to
Mercy
or
Severity
,
Can.
12
,
13.
Conc.
1.
Nic.
So
Can.
5.
Conc.
Ancyr
.
the
Bishops
have
Power
to
examine
the
manner
of
the
Penitents
conversation
,
and
to
use
Clemency
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
to
add
to
the
time
of
his
Discipline
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
add
to
,
or
abate
of
the
Penance
;
and
all
this
as
very
ancient
in
Church
Story
,
so
is
it
a
transcript
of
that
which
is
from
the
beginning
of
St.
Paul's
own
hand
and
original
,
in
that
Person
under
the
Church
censures
,
2
Cor.
2.6
,
7
,
8
,
9
,
10
,
11.
Sufficient
to
such
an
one
is
this
Punishment
inflicted
by
many
;
so
that
contrariwise
ye
ought
to
forgive
him
,
lest
perhaps
such
an
one
be
swallow'd
up
with
overmuch
sorrow
.
Wherefore
I
beseech
you
,
that
you
would
confirm
your
love
towards
him
;
for
to
this
end
also
did
I
write
that
I
might
know
the
proof
of
you
,
whether
ye
be
obedient
in
all
things
,
to
whom
ye
forgive
any
thing
,
I
forgive
;
for
if
I
forgave
any
thing
,
to
whom
I
forgave
it
,
for
your
sakes
forgave
I
it
,
in
the
Person
of
Christ
,
lest
Sathan
should
get
the
advantage
of
us
,
for
we
are
not
ignorant
of
his
devices
.
THERE
is
a
fifth
instance
of
Power
peculiar
and
appropriate
to
the
Gospel
Ministry
,
§
.
XXXII
invested
alone
in
it
,
which
is
Excision
or
Excommunication
,
a
Power
of
cutting
off
from
this
Body
or
Association
,
upon
the
failure
of
those
terms
and
conditions
of
Duty
,
in
the
Performance
of
which
,
either
the
Body
in
general
,
or
the
interest
and
advantage
of
each
particular
Christian
can
be
preserved
.
And
this
is
more
than
an
Abstention
of
which
we
have
an
instance
out
of
St.
Cyprian
,
Vtar
eâ
admonitione
quâ
me
uti
Dominus
jubet
,
ut
interim
prohibeantur
offerre
,
a
forbidding
the
Holy
Altar
,
Ep.
10.
ad
finem
,
but
there
is
a
censura
Evangelica
,
a
Gospel
censure
which
follows
upon
this
Discipline
or
Ecclesiastical
Punishment
,
if
contemned
,
and
mentioned
together
with
it
by
St.
Cyprian
,
Ep.
52.
ad
finem
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
cast
out
of
the
Church
,
or
excommunicated
;
by
which
words
Excommunication
is
expressed
.
Can.
2.
Conc.
Antioch
,
is
a
farther
Act
or
Punishment
upon
such
as
had
first
passed
the
other
Sentence
upon
themselves
,
turned
themselves
out
of
the
Communion
of
the
Church
,
in
its
Prayers
and
holy
Eucharist
;
and
which
seems
the
sense
and
design
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Can.
9.
Apost.
that
farther
Separation
to
be
made
of
such
,
as
in
a
case
very
like
it
,
would
come
to
Church
and
hear
the
Scriptures
,
but
separate
from
Prayers
and
the
Holy
Communion
.
An
act
or
censure
that
is
forensick
,
judicial
and
autoratative
,
pronounced
by
those
sitting
on
twelve
Thrones
in
the
Gospel
,
the
Church-Governors
,
judging
the
Tribes
of
Israel
;
Plenissimum
imperium
in
domo
Dei
,
having
a
complete
thorow
Power
in
the
House
of
God
;
as
Grot.
in
Apoc.
3.7
.
and
all
which
thus
on
Earth
by
them
transacted
is
bound
and
confirm'd
in
Heaven
;
So
't
is
expressed
by
St.
Cyprian
,
à
spe
Communionis
&
Pacis
prohibendos
esse
,
't
is
a
prohibiting
from
the
Hope
and
Communion
of
Peace
,
so
long
as
continuing
in
the
Impiety
;
or
as
the
Church
sense
is
given
of
it
to
us
before
him
by
Tertullian
,
Apol.
c.
39.
Summum
futuri
judicii
prejudicium
,
si
quis
ita
deliquerit
,
ut
à
Communione
Orationis
&
Conve●ûs
&
omnis
sancti
Commercii
relegetur
,
it
is
the
greatest
,
most
certain
Presumption
and
pre-occupation
of
the
Judgment
to
come
,
upon
a
Delinquent
that
is
banish'd
from
the
Communion
of
Prayer
and
Conventions
,
and
all
holy
Commerce
,
Quodammodo
ante
diem
judicii
judicant
.
So
St.
Jerome
of
the
Priests
,
Ep.
ad
Heliodorum
,
spoken
with
some
abatement
of
Expression
,
but
to
the
same
purpose
,
they
in
a
manner
judge
before
the
Day
of
Judgment
.
And
if
some
Fathers
in
the
Council
of
Ephesus
refused
Subscriptions
to
the
Anathema's
and
Excommunications
of
the
Nestorian
Hereticks
there
condemned
,
and
rather
turned
the
Sentence
upon
themselves
in
absenting
from
their
Communion
,
as
Mr.
Selden
de
Syned.
l.
2.
c.
12.
reports
it
from
Acacius
;
this
argues
only
the
great
tenderness
of
these
holy
Men
,
and
how
dreadful
and
tremendous
the
Ordinance
appear'd
unto
them
,
the
same
Blessing
is
denied
,
only
with
a
shew
of
more
,
I
had
almost
said
foolish
,
Pity
and
Love
,
it
returns
at
length
to
the
same
thing
,
and
with
more
weight
and
argument
,
that
such
as
are
unruly
,
and
will
not
obey
the
Truth
,
are
to
be
turned
out
of
the
Church
Communion
,
even
the
most
tender
and
affectionate
to
their
Persons
,
dare
not
congregate
in
holy
Duties
with
them
;
a
Power
in
the
Church
which
in
course
follows
,
supposing
it
to
be
a
Church
,
admitting
such
the
imbodying
and
incorporation
that
is
here
contended
for
,
what
is
natural
in
all
other
Bodies
and
Associations
,
and
which
must
be
concluded
in
this
,
without
a
great
affront
on
the
wisdom
and
foresight
of
the
Institutor
;
for
otherwise
it
has
not
what
is
necessary
for
its
Preservation
,
nor
can
it
subsist
without
such
a
jurisdiction
over
contumacious
Offenders
.
And
indeed
to
allow
in
Church-men
a
Power
for
admission
by
Baptism
,
and
to
enstate
in
Church
Priviledges
,
which
none
that
own
Christianity
dare
deny
,
and
to
deny
this
power
for
Punishment
and
Correction
,
upon
the
breach
of
the
Baptismal
terms
,
and
which
how
many
among
us
that
are
zealous
for
the
former
,
do
,
is
what
is
as
incongruous
and
inconsequential
as
any
thing
in
the
world
,
as
any
thing
in
common
apprehensions
can
be
;
only
men
are
rash
and
heady
,
and
do
not
throughly
consider
.
And
it
is
as
easily
conceivable
to
men
that
give
themselves
a
due
liberty
of
thinking
,
that
the
same
Power
in
Heaven
may
equally
concur
with
and
ratifie
what
is
done
in
Earth
,
in
the
cutting
off
and
due
Exclusion
from
the
Church
,
upon
breach
of
the
terms
on
which
admitted
to
it
,
as
at
the
first
admission
,
and
when
on
those
terms
enjoyned
,
the
disadvantage
,
as
the
Priviledge
must
be
equally
allowed
;
nor
is
there
any
thing
of
thwarting
more
in
the
one
than
the
other
;
a
branch
of
Discipline
once
executed
only
upon
Lay-men
,
the
first
Canons
of
the
Church
not
permitting
Excommunication
to
pass
upon
any
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
within
the
Order
of
the
Priesthood
,
these
were
to
be
deposed
from
such
their
high
office
upon
Crimes
committed
;
't
was
the
other
only
was
excommunicated
,
when
the
offence
was
adjudged
worthy
of
it
,
and
which
in
effect
is
but
the
same
Punishment
,
and
the
same
inconveniencies
attend
the
one
as
the
other
in
their
several
Stations
;
there
was
a
deprivation
to
both
,
the
Clergy
of
his
Ecclesiastical
,
and
the
Laick
of
his
Baptismal
advantages
,
it
was
not
lawful
to
joyn
in
religious
Duty
with
a
Lay-man
excommunicated
,
neither
with
a
Clergyman
deposed
,
as
in
the
tenth
and
eleventh
Canons
of
the
Apostles
.
§
.
XXXIII
THE
next
instance
of
Church
Power
that
follows
in
the
course
of
things
,
is
the
Power
of
Absolution
,
as
of
retaining
,
so
of
remitting
Sins
,
they
are
both
put
together
by
our
Saviour
,
and
of
the
same
Donation
,
and
so
firmly
depend
on
one
another
,
that
,
as
relations
of
the
first
order
,
they
include
one
another
and
are
inseparable
.
A
Power
in
the
Church
to
shut
out
,
and
not
to
readmit
,
to
cut
off
,
and
not
to
reunite
,
were
a
Power
for
Destruction
only
,
not
for
Edification
,
and
which
the
great
Gospel
design
of
Mercy
and
Salvation
,
of
abatement
and
remission
cannot
endure
;
'T
is
true
,
Excommunication
is
,
as
the
last
Sentence
of
the
great
Judge
,
(
't
is
the
anticipation
of
it
)
equally
as
firm
and
irreversible
upon
the
persevering
incorrigibly
guilty
,
as
is
from
the
Ancients
in
the
foregoing
Chapter
observ'd
;
but
herein
it
differs
from
that
last
Sentence
,
because
inflicted
as
a
Remedy
,
and
not
only
as
a
Punishment
,
it
leads
by
Hell
gates
for
Heaven
;
't
is
on
this
side
the
Pit
,
that
its
mouth
be
not
shut
upon
us
for
ever
;
't
is
inflicted
in
order
to
Mercy
and
Remission
,
which
no
Punishments
from
the
Sentence
of
the
great
Judge
are
;
and
this
our
Judgment
,
't
is
only
then
without
mercy
and
irreversible
,
like
as
is
that
,
when
the
Sinner
perseveres
,
as
do
those
damned
,
in
the
height
of
his
non-repentance
.
The
formal
act
of
Excommunication
is
expressed
by
St.
Paul
by
a
word
which
signifies
to
mourn
,
and
ye
have
not
mourned
,
i.
e.
excommunicated
that
wicked
Person
,
2
Cor.
5.2
.
't
is
done
with
remorse
and
sorrow
,
and
rescinded
again
with
joy
,
those
hands
which
cast
out
,
have
arms
wide
open
to
receive
again
with
Kisses
and
Embracings
,
as
it
was
with
the
returning
Prodigal
in
the
Gospel
;
't
is
a
departure
for
a
time
,
that
they
may
be
receiv'd
for
ever
,
by
a
sensible
feeling
of
the
loss
,
to
set
a
more
value
on
the
Blessing
;
and
therefore
't
is
not
inflicted
on
those
that
are
without
,
as
St.
Paul
,
1
Cor.
5.12
.
do
we
not
judge
them
that
are
within
,
but
them
which
are
without
God
judgeth
,
v.
19.
ibid.
and
which
,
were
it
only
as
a
Punishment
,
and
but
to
aggravate
,
or
ensure
their
Damnation
,
were
it
only
a
bare
Cursing
out
of
the
Church
,
as
the
licentious
and
Enemies
to
God's
Discipline
still
slanderously
report
of
it
,
it
were
equally
proper
for
both
,
Sinners
without
,
as
Sinners
within
;
but
't
is
quite
otherwise
,
an
excision
,
or
cutting
off
only
,
where
formerly
Members
,
and
which
the
act
supposes
in
the
bare
expression
;
't
is
somewhat
lay'd
on
those
that
have
had
once
a
sense
of
the
benefit
of
the
heavenly
Association
,
and
have
tasted
of
the
good
Gifts
thereof
,
and
to
teach
them
in
the
absence
and
deprivation
,
that
advantage
they
would
not
otherwise
consider
,
at
least
they
set
no
value
upon
.
Amongst
others
,
this
was
one
error
of
the
Novatians
,
that
remission
is
not
to
be
expected
from
the
Priest
,
but
from
God
alone
,
as
Socrates
tells
us
,
Eccl.
Hist.
l.
1.
c.
10.
and
was
condemned
by
the
Church
amongst
his
other
mistakes
,
Ad
exomologesin
veniunt
,
&
per
manus
impositionem
Episcopi
&
Cleri
,
jus
Communionis
accipiant
.
So
Cyprian
,
Ep.
10.
they
came
to
Confession
,
and
are
received
into
the
Church
,
by
the
laying
on
of
the
hands
of
the
Bishop
and
Clergy
.
And
in
that
Epistle
and
the
eleventh
just
following
,
he
reproves
the
Presbyters
,
because
Nomen
offertur
,
Eucharistia
datur
,
their
readmission
and
enrollment
is
granted
.
And
not
only
St.
Cyprian
,
but
the
whole
Clergy
of
Rome
,
(
ad
quos
perfidia
habere
non
possit
accessum
,
Ep.
55.
)
when
not
work'd
out
,
as
since
,
for
their
perfidiousness
,
concur
with
him
,
and
condemn
such
,
se
pacem
habere
dicentes
,
&
non
ab
Episcopo
,
who
said
they
had
their
Peace
from
Heaven
,
and
did
not
ask
it
by
the
Bishops
.
I
'le
shut
up
this
Section
in
the
words
of
our
learned
Bishop
Richard
Montague
,
Orig.
Eccl.
Tom.
1.
Pars
Poster
.
Sect.
40.
Vere
penitentes
absoluti
per
verbum
Sacerdotis
,
aequè
absolvuntur
ac
si
Angelus
de
Coelo
,
Propheta
internuncius
,
imo
ipse
Deus
,
diceret
,
Remittuntur
tibi
peccata
tua
.
The
truly
Penitents
,
absolved
by
the
words
of
the
Priest
,
are
equally
absolved
,
as
if
an
Angel
from
Heaven
,
with
the
Message
of
a
Prophet
,
even
God
himself
should
say
,
Thy
sins
are
forgiven
thee
.
THE
last
instance
of
this
special
Power
§
.
XXXIV
of
the
Priesthood
,
is
of
substituting
and
deputing
others
in
the
same
Power
,
for
the
like
Services
in
the
Church
,
and
to
supply
their
Mortality
,
to
continue
the
Power
in
Succession
,
till
Christ's
coming
again
.
And
't
is
what
must
be
supposed
in
course
,
and
is
every
ways
as
necessary
,
as
't
is
evident
,
that
our
Saviour
at
first
so
design'd
it
,
and
the
Apostles
and
Bishops
ever
after
have
put
it
in
practice
,
otherwise
all
Church-Officers
must
have
died
in
the
Persons
of
the
Apostles
,
and
been
buried
in
their
Graves
,
a
perpetual
Oblivion
been
put
upon
them
;
or
else
,
which
alone
could
countervail
,
a
new
Feast
of
Pentecost
come
at
each
Ordination
,
the
sending
forth
every
particular
Person
into
the
Ministry
,
or
which
is
every
ways
as
unlikely
,
the
whole
race
of
Bishops
be
Cheats
and
Usurpers
,
at
every
one
of
their
Consecrations
,
a
private
spirit
of
a
particular
incitation
cannot
avouch
,
or
but
recommend
to
a
publick
Profession
,
or
justifie
the
Undertakers
;
nor
is
there
any
other
than
one
of
the
two
ways
,
to
be
proposed
,
or
that
can
with
any
shew
be
pleaded
;
and
the
latter
no
man
when
considering
,
and
in
his
wits
,
will
lay
claim
unto
;
in
pursuance
of
this
it
is
we
are
told
by
Eusebius
,
that
when
St.
John
was
return'd
out
of
Patmos
,
upon
the
Death
of
Domitian
the
Tyrant
,
who
had
banish'd
him
thither
,
he
betook
himself
to
the
neighbouring
Provinces
there
,
constituting
or
ordaining
Bishops
,
setting
whole
Churches
in
order
,
and
placing
in
the
Ministry
or
lot
of
the
Lord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
either
the
Spirit
of
God
pointed
out
unto
him
,
or
such
whom
he
found
suitably
qualified
with
spiritual
Gifts
,
whether
one
or
t'other
,
or
both
ways
,
his
own
seposition
or
co-optation
into
the
Office
was
over
and
above
requir'd
,
Eccl.
hist.
l.
3.
cap.
23.
and
the
same
course
St.
Clemens
,
an
Apostolical
Person
in
his
Epistle
to
the
Corinthians
tells
us
all
the
Apostles
used
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
and
our
Apostles
knowing
by
revelation
through
our
Lord
Jesus
Christ
,
that
contentions
would
arise
about
Episcopacy
;
and
for
this
cause
being
imbued
with
perfect
knowledge
,
they
constituted
approv'd
men
to
be
Bishops
and
Deacons
,
to
these
they
gave
Rules
and
Prescriptions
and
Power
to
continue
the
Succession
,
and
that
other
approv'd
men
succeed
in
the
place
of
such
as
dye
,
and
receive
their
Office
and
Ministry
;
so
that
not
only
the
matter
of
Fact
,
but
the
reason
and
necessity
of
it
,
that
it
must
be
so
,
is
here
declared
;
this
Power
is
it
thus
to
be
propagated
and
carried
on
by
transmission
and
devolution
from
hand
to
hand
in
the
Succession
,
every
one
deriving
it
from
his
Predecessor
,
who
was
himself
so
visibly
stated
in
the
Power
,
otherwise
no
security
of
the
Power
at
all
,
Contentions
and
Dissatisfactions
would
arise
concerning
Church
Orders
,
and
no
test
or
rule
left
to
sedate
and
compose
them
,
the
Priests
of
Jeroboams
Order
have
equal
Plea
,
as
those
of
the
Sons
of
Aaron
,
and
every
one
that
will
may
consecrate
himself
;
and
which
Succession
,
if
once
visibly
and
notoriously
lost
,
without
a
new
Indentment
and
Mission
in
general
,
and
upon
a
course
of
Miracles
avouched
;
or
else
,
a
single
particular
Miracle
upon
the
head
of
every
one
when
coming
into
these
Offices
,
together
with
the
hands
there
lay'd
on
,
or
what
else
soever
it
is
they
do
unto
him
,
all
Church
Power
must
fall
to
the
ground
;
that
there
is
in
it
any
thing
of
Heaven
cannot
be
made
to
appear
to
any
particular
Person
.
Mr.
Calvin
therefore
when
he
first
set
up
for
a
Lecturer
at
Geneva
,
having
allow'd
this
Succession
quite
lost
,
and
seemingly
,
at
least
,
lamenting
of
it
,
Fateor
optandum
est
ut
valeret
continua
Successio
,
ut
functio
ipsa
quasi
per
manus
traderetur
,
as
is
to
be
seen
in
his
Epistle
to
the
King
of
Polonia
.
And
the
same
thing
is
done
by
his
Successor
Theodore
Beza
,
in
his
fifth
Epistle
to
one
Alamannus
,
and
in
his
Tractatus
de
Minist.
Evang.
Grad
.
cont
.
Saraviam
,
ad
cap.
2.
lib.
1.
finding
their
People
must
be
at
a
loss
,
and
enquiring
whence
their
publick
Call
and
Ministry
(
as
if
they
did
not
,
they
had
reason
enough
for
to
do
.
)
For
vindicating
themselves
,
they
there
tell
them
,
that
they
were
immediately
call'd
and
sent
by
God
extraordinarily
commissioned
,
as
were
the
Prophets
and
holy
Men
of
old
,
Abram
,
Moses
and
Samuel
,
as
was
Christ
Jesus
himself
,
and
that
they
came
as
signally
into
Geneva
to
reform
it
,
as
he
did
into
the
Temple
,
turning
out
the
Money-changers
and
purging
it
,
as
were
the
Apostles
and
Evangelists
.
So
Calvin
in
express
words
,
again
,
Institut.
lib.
4.
cap.
3.
Sect.
4.
Alios
tres
,
nimirum
,
Apostolos
,
Prophetas
,
Evangelistas
,
initio
regni
sui
Dominus
suscitavit
,
&
suscitat
etiam
imerdum
prout
temporum
necessitas
postulat
.
—
Quamquam
non
nego
Apostolos
postea
quoque
vel
saltem
eorum
loco
Evangelistas
interdum
excitavit
Deus
,
ut
nostro
tempore
factum
est
,
talibus
enim
qui
Ecclesiam
ab
Antichristi
defectione
reducerem
opus
erat
,
&c.
and
all
this
is
what
pure
necessity
,
and
the
present
distress
put
them
upon
:
't
is
what
was
to
follow
in
course
,
and
by
the
same
force
of
consequence
,
that
one
absurdity
comes
upon
the
neck
of
another
,
they
had
knock'd
their
own
Bishop
o
th'
head
,
and
disown'd
all
other
of
the
Christian
world
,
in
whom
alone
the
Power
of
giving
Orders
was
lodged
,
and
to
whose
hands
confined
;
and
this
so
acknowledgedly
,
that
Calvin
and
Beza
themselves
did
not
believe
to
he
in
any
other
on
Earth
besides
,
(
that
trick
,
that
all
Power
was
radically
and
virtually
in
the
Presbyters
Orders
,
was
not
then
invented
)
and
their
pretended
Power
must
be
either
of
Man
or
from
Heaven
,
there
can
be
but
one
of
these
two
ways
proposed
,
the
one
failing
the
other
must
be
introduced
,
otherwise
there
must
be
an
universal
failure
of
the
Power
it self
;
and
therefore
they
are
sent
as
was
Christ
Jesus
,
as
were
his
Apostles
and
the
Disciples
in
the
Acts
;
and
so
necessary
is
it
that
Calvin
still
go
for
an
Apostle
,
by
all
such
as
now
claim
a
Succession
from
him
.
'T
is
soundly
as
well
as
wittily
argued
by
the
Author
of
those
Questions
and
Answers
going
under
the
name
of
Justin
Martyr
,
Respons.
ad
Quest.
78.
ad
Orthodox
,
the
Child
which
was
illegitimate
by
Bathsheba
died
.
God
would
not
have
Christ
descend
in
the
Flesh
,
but
by
such
as
were
born
to
David
by
lawful
Marriage
,
his
descent
as
the
Son
of
David
,
was
to
be
in
the
legally
received
way
,
and
such
are
to
be
his
descents
according
to
the
Spirit
,
it
is
by
a
due
and
regular
course
and
succession
he
devolves
and
continues
his
Power
amongst
us
,
is
his
Kingdom
supported
.
And
though
there
has
been
several
cases
in
Church
Story
,
and
Plea's
and
Bandyings
about
the
validity
of
Ordinations
,
and
some
Irregularities
as
to
Canon
have
been
passed
by
,
and
the
Ordination
notwithstanding
,
admitted
;
but
yet
where
it
plainly
appear'd
that
the
Person
ordaining
was
no
Bishop
himself
,
nor
receiv'd
that
Power
by
a
devolved
Succession
,
which
he
pretended
to
give
to
others
;
all
debates
presently
ended
,
the
Ordination
was
,
I
cannot
say
,
nulled
and
voided
,
because
declared
to
be
none
at
all
,
as
in
the
case
of
Maximus
Cynicus
,
Can.
4.
Conc.
2.
Gen.
Constantinop
.
for
this
it
is
Socrates
Hist.
Eccl.
l.
1.
c.
27.
tells
us
,
that
Ischyras
was
reputed
worthy
of
many
Deaths
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
having
attained
to
no
one
degree
of
the
Priesthood
,
he
durst
attempt
to
officiate
in
holy
Things
,
no
one
Plea
of
Necessity
,
or
Circumstance
whatever
could
gain
a
liberty
for
this
,
or
but
a
connivance
.
In
some
cases
the
Canons
were
dispensed
with
,
and
in
time
of
Persecutions
Bishops
might
attend
and
officiate
in
foreign
Ordinations
,
and
so
they
did
,
as
we
read
in
Sozomen
,
Hist.
Eccl.
l.
7.
cap.
the
common
safety
and
succession
of
the
Church
was
their
great
aym
,
and
particular
Rules
and
Canons
had
no
force
in
such
cases
.
Thus
we
read
Can.
2.
Conc.
2.
Gen.
Constantinop
.
of
some
distant
barbarous
Countries
,
which
had
no
Bishops
planted
among
them
,
and
there
it
was
lawful
for
any
Bishop
to
Ordain
,
that
they
could
either
procure
,
or
of
himself
would
take
the
pains
.
And
so
it
appears
also
from
Can.
102.
Conc.
Carthag
.
that
several
discerptions
and
regions
there
were
,
which
had
not
their
proper
Bishops
;
and
the
same
in
all
probability
was
the
case
of
the
Church
of
Carthage
,
an
account
of
which
we
have
from
Victor
in
his
History
De
Persecutione
Vandalorum
,
l.
2.
pag.
627.
as
bound
up
with
the
tripartite
History
,
who
tells
us
there
was
no
Bishop
there
for
twenty
four
years
together
,
till
Zeno
the
Emperor
interposed
with
Hunnericus
the
King
of
the
Vandals
,
who
had
invaded
Africa
,
and
Eugenius
was
consecrated
their
Bishop
;
and
this
the
London
Ministers
have
observ'd
to
our
hands
in
their
Divine
right
of
the
Evangelical
Ministry
,
cap.
5.
pag.
80.
with
what
Zeal
,
and
how
many
Miles
some
have
travelled
for
Episcopal
Ordination
;
and
that
our
Neighbours
in
Scotland
did
not
do
the
same
,
admitting
what
is
pretended
,
that
once
they
had
only
Presbyters
among
them
,
I
could
never
yet
meet
with
any
thing
to
convince
us
.
Sure
I
am
their
having
none
of
their
own
,
does
not
imply
they
used
none
,
the
instances
above
given
refute
a
necessity
of
that
,
or
if
they
did
not
,
but
consecrated
one
another
,
such
as
urge
it
a
Pattern
to
all
Christian
Churches
,
ought
first
to
have
given
the
world
Satisfaction
,
that
it
was
not
their
imperfection
,
their
guilt
,
and
indeed
Insolency
and
Usurpation
in
so
doing
:
But
when
Musaeus
and
Eutichianus
who
were
no
Bishops
,
had
ordained
,
and
Gaudentius
the
Bishop
of
the
place
,
did
contend
to
have
their
Ordinations
valid
and
confirm'd
,
by
that
Synod
,
and
gave
the
very
same
reason
why
it
should
be
confirmed
,
because
at
that
time
Troubles
and
Seditions
were
many
,
and
there
seemed
a
necessity
for
what
they
had
done
,
his
Reasons
were
not
accepted
of
;
Necessity
and
other
accidents
do
plead
for
,
and
excuse
what
is
only
uncanonical
,
but
where
want
of
Power
in
general
,
it
does
not
.
And
Hosius
that
most
Holy
and
Reverend
Bishop
stood
up
and
publickly
declared
in
the
Council
,
that
we
ought
indeed
all
to
be
quiet
and
meek
,
and
to
contend
for
it
;
but
neither
Eutichianus
nor
Musaeus
were
Bishops
,
had
any
Power
at
all
for
what
they
pretended
,
and
therefore
their
Consecration
was
invalid
,
and
themselves
were
only
to
be
admitted
into
Lay
Communion
;
of
all
which
who
so
pleases
may
have
an
account
,
Can.
18
,
19.
Conc.
Sardic
.
with
the
Scholia's
of
Balsamon
and
Zonaras
,
and
the
Annotations
of
William
Beveridge
;
these
are
certain
Rules
,
Habere
namque
aut
tenere
Eccelsiam
nullo
modo
potest
,
qui
Ordinatus
in
Ecclesia
non
est
;
he
cannot
any
ways
have
or
hold
a
Place
in
the
Church
,
who
is
not
ordained
in
the
Church
,
Cypr.
Ep.
76.
Sine
successione
Sacerdotum
totus
ordo
cadit
,
without
a
succession
of
Priests
,
the
whole
Order
falls
.
St.
Jerome
,
lib.
2.
adv.
Lucifer
.
Tom.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
the
Succession
is
cut
off
,
a
Communication
of
the
Holy
Ghost
ceaseth
,
Can.
1.
St.
Basilii
ad
Amphilochium
,
apud
Pandect.
Can.
Beveridg
.
§
.
XXXV
AND
now
I
hope
this
Objection
is
fully
answered
,
that
the
Church
can
be
no
Body
separate
and
apart
from
the
State
,
because
no
Powers
and
Officers
of
its
own
,
nothing
outward
,
sensible
and
coercive
,
and
consequently
with
neither
Rewards
nor
Penalties
annexed
,
all
must
return
into
the
Prince
,
or
set
up
against
the
soveraignty
of
him
,
if
at
all
and
in
being
;
for
the
Church's
rise
and
original
is
sufficiently
declared
to
be
from
another
Fountain
,
its
imbodying
and
incorporation
to
be
apart
,
with
its
own
Powers
and
Acts
,
Offices
and
Officers
,
Laws
and
Rules
,
Rewards
and
Penalties
,
Censures
and
Punishments
,
Hopes
and
Expectations
.
And
all
different
from
that
of
the
Soveraign
in
the
State
,
no
ways
against
the
either
Power
or
Soveraignity
of
him
,
the
influences
distinct
;
but
no
ways
so
opposite
to
one
another
,
as
thwarting
or
destructive
,
Fratres
dicuntur
&
habentur
qui
unum
Deum
patrem
agnoverunt
,
unum
spiritum
biberunt
sanctitatis
qui
de
uno
utero
ignorantiae
ejusdem
ad
unam
lucem
expaverunt
veritatis
,
as
Tertullian
describes
the
incorporation
Apol.
cap.
30.
Christians
are
called
and
accounted
Brethren
who
have
acknowledged
one
God
and
Father
,
who
have
drank
of
one
Spirit
of
holiness
,
who
have
broke
through
with
astonishment
one
Womb
of
Ignorance
,
into
one
Light
and
Truth
.
I
do
not
know
how
better
to
give
an
account
of
this
Kingdom
of
Christ
than
in
the
answer
of
those
Kindred
of
our
Saviours
to
Domitian
the
Tyrant
,
related
by
Eusebius
Eccl.
hist.
l.
3.
c.
20.
Domitian
was
afraid
of
Christ's
Kingdom
as
Herod
had
been
before
him
;
he
had
the
same
apprehension
that
still
is
in
the
World
,
derived
from
most
excellent
Presidents
Herod
and
Domitian
,
that
Christ's
Kingdom
and
Caesar's
could
not
stand
together
;
whereupon
such
Christ's
Kindred
,
were
summoned
and
accused
as
of
the
stock
of
David
;
who
upon
demand
,
acknowledging
they
were
so
,
and
giving
an
account
of
their
Meanness
and
Poverty
as
to
this
World
,
and
shewing
their
hands
which
were
hard
and
callous
,
with
the
assiduity
of
labour
for
a
daily
sustenance
,
and
not
to
be
suspected
to
be
Invaders
of
the
Kingdomes
here
,
they
were
at
length
demanded
concerning
Christ
and
his
Kingdom
what
the
nature
and
quality
of
it
was
?
and
when
,
and
in
what
places
he
was
to
appear
?
and
to
which
they
also
answered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
Christ's
Kingdom
is
not
of
this
world
or
earthy
,
but
heavenly
and
Angelical
;
to
be
accomplished
in
the
conclusion
of
Ages
,
when
coming
in
Glory
he
shall
Judge
the
living
and
the
dead
,
and
retribute
to
every
one
according
to
his
works
.
IN
the
mean
time
,
and
till
such
his
Personal
§
.
XXXVI
Appearance
in
Glory
with
outward
Power
and
force
,
as
well
as
splendor
,
to
sit
visibly
as
a
Judge
,
and
every
one
to
receive
in
his
Body
,
by
way
of
Punishment
what
evil
he
hath
done
in
the
flesh
,
to
say
his
Power
is
none
at
all
,
because
not
of
the
same
quality
,
in
the
same
form
of
Process
,
and
by
sensible
Awards
,
is
to
discourse
as
those
that
are
equally
ignorant
of
the
Reasons
of
such
God's
terrible
Proceedings
at
the
end
of
the
World
,
that
Fire
and
Brimstone
in
Hell
,
as
they
are
of
the
nature
of
his
Church
and
Association
,
its
Rules
and
Laws
and
Discipline
here
on
Earth
And
our
Saviour
therefore
and
then
personally
and
bodily
afflicts
for
ever
;
because
his
Moral
spiritual
Laws
,
his
Church
Injunctions
,
so
often
urged
,
have
been
believed
on
these
mens
Principles
,
to
be
of
no
account
,
to
have
no
edge
or
force
,
because
no
present
destruction
of
the
flesh
,
nothing
sensible
restraining
or
coercing
,
had
they
been
received
and
obey'd
,
as
in
the
design
from
God
,
such
his
fearful
doom
had
never
reached
them
:
and
to
contend
that
the
Ecclesiastical
Church
Power
is
now
none
at
all
because
not
such
as
at
that
great
Day
,
or
not
the
same
as
of
a
secular
Judge
at
an
Assize
,
to
send
to
Prison
,
Whip
,
or
put
to
Death
;
is
with
the
same
Argument
to
contend
,
that
there
is
no
force
or
obligation
in
any
one
,
o●
all
the
Gospel
moral
Precepts
either
,
whose
utmost
return
,
by
way
of
outward
Penalty
▪
upon
such
as
receiv'd
them
not
,
was
to
cas●
off
the
dust
of
their
Shoes
upon
them
;
As
the
Seventy
we
know
were
by
our
Saviour
alon●
enjoyn'd
,
who
had
neither
Whips
or
Axe●
Goals
nor
Gallows
committed
unto
them
,
wh●
could
only
deny
them
the
advantage
of
tha●
Gospel
which
themselves
refused
,
when
it
was
Preached
unto
them
.
To
say
Church
Power
can
be
none
at
all
upon
this
score
,
is
to
deny
all
Evangelical
Power
,
for
present
Judgment
is
not
there
speedily
executed
,
and
the
Law
of
Love
and
Virtue
are
alike
precarious
,
and
of
no
Autority
and
Jurisdiction
that
's
engaging
,
as
are
the
Laws
Ecclesiastical
,
if
their
reason
be
good
they
give
against
the
latter
;
because
voluntary
in
the
submission
to
,
and
acceptance
of
them
,
and
no
one
is
forced
,
except
he
please
,
to
covenant
at
first
;
or
if
he
does
covenant
,
he
's
as
much
free
from
all
outward
force
,
whether
he
pleased
or
not
,
to
put
his
part
in
practice
,
he
may
renounce
and
rescind
it
at
his
liberty
.
Surely
no
Cords
tye
,
no
Irons
bind
,
like
those
that
enter
into
the
Soul
,
whether
it
be
by
Love
or
Fear
,
by
Punishments
or
Rewards
,
by
the
Comforts
and
Hopes
of
the
one
,
or
the
Terrors
and
Consternations
of
the
other
;
a
wounded
Conscience
who
can
bear
?
its
burdens
are
insupportable
,
and
which
comes
not
by
Weights
and
Engines
,
inventions
of
Man
,
pressing
and
over-powering
(
and
according
to
the
Principles
of
these
men
there
can
be
no
other
)
but
by
reflex
actions
,
and
a
sense
of
non-performance
of
Duty
,
and
the
horrid
black
guilt
annexed
,
from
a
sense
of
that
loss
,
which
like
the
Conscience
it self
is
spiritual
,
and
which
over-bears
and
over-rules
,
very
oft
to
the
neglecting
of
the
flesh
,
to
the
undergoing
any
Tortures
and
Cruciatings
of
the
Body
,
as
we
know
despairing
Persons
do
;
when
,
as
with
Esau
,
the
Blessing
is
sought
,
and
't
is
too
late
,
there
's
no
room
for
Repentance
;
but
which
is
not
the
first
and
immediate
punishment
and
burden
,
and
surely
a
sence
of
Duty
performed
;
and
the
Expectations
of
a
good
man
are
no
less
binding
on
the
other
side
,
●ngage
and
tye
the
Soul
,
that
is
not
feared
with
an
hot
iron
,
is
sensible
and
considering
;
and
he
that
believes
and
is
fully
possessed
,
that
without
the
Pale
of
the
Church
,
if
not
a
Member
of
this
Body
and
Association
,
as
above
described
,
there
is
no
Gospel
advantages
here
,
nor
life
hereafter
,
no
other
way
revealed
to
us
by
God
in
his
Word
to
follow
and
adhere
unto
;
he
needs
no
other
Motive
and
Bo●d
,
for
his
keeping
within
this
Pale
,
for
his
submission
to
the
Laws
and
Discipline
of
it
;
and
if
any
one
does
not
believe
it
,
he
is
to
be
dealt
with
,
as
those
are
,
that
say
the
flames
of
Hell
are
painted
also
,
that
deny
the
reality
and
truth
of
those
eternal
Punishments
:
and
't
is
the
great
folly
of
those
men
▪
who
first
suppose
there
can
be
no
Association
but
by
outward
ties
,
and
then
upon
this
begg'd
Principle
of
their
own
,
conclude
against
this
of
the
Church
,
and
which
is
only
spiritual
.
The
sum
of
this
Section
is
this
,
if
the
Church
on
Earth
has
no
Power
,
because
no
outward
coercion
,
neither
has
any
one
instance
of
the
Gospel
;
if
these
Men's
reasons
conclude
any
thing
.
And
Mr.
Hobb●…
is
to
be
done
thus
much
right
in
the
case
,
that
he
speaks
so
like
an
Honest
man
,
that
is
to
one
that
is
true
to
his
Principles
;
and
all
along
asserts
,
That
the
New
Testament
is
only
Canonical
and
Law
,
as
made
so
by
the
Civil
Magistrate
;
and
to
say
it
is
a
Law
in
any
place
,
where
the
Law
of
the
Common-wealth
has
not
made
it
so
,
is
contrary
to
the
Nature
of
a
Law
;
and
more
particularly
,
as
to
the
present
point
in
hand
,
that
the
Decrees
of
the
Council
at
jerusalem
,
Acts
15.28
.
were
no
more
Laws
,
than
are
those
other
Precepts
,
Repent
,
be
Baptized
,
keep
the
Commandments
,
believe
the
Gospel
,
come
unto
me
,
sell
all
that
thou
hast
,
give
it
to
the
Poor
,
and
follow
me
;
which
are
not
Commandments
,
but
Invitations
and
Callings
of
Men
to
Christianity
,
—
the
Kingdom
which
they
acknowledged
,
and
to
which
they
invited
,
being
not
present
but
to
come
;
and
they
that
have
no
Kingdom
,
can
make
no
Laws
;
nor
did
any
sin
in
not
receiving
the
Doctrines
of
Christ
.
All
which
is
to
be
read
with
more
to
the
same
purpose
in
his
Leviathan
,
Part
3.
cap.
42.
Of
Power
Ecclesiastical
.
NOR
are
they
less
out
of
the
way
,
when
§
.
XXXVII
arguing
,
that
this
Power
of
the
Church
must
of
necessity
clash
with
that
of
the
State
,
and
oppose
the
Soveraignty
of
Princes
;
for
there
is
no
outward
Execution
in
a
form
of
justice
,
can
be
supposed
as
from
Christ
;
whatever
of
that
Nature
is
,
is
from
the
other
secular
Fountain
,
till
Christ
Jesus
appears
himself
at
the
Day
of
Judgment
;
no
Person●l
compulsive
Summons
from
him
,
till
to
that
great
Bar
;
and
all
earthy
Power
,
and
Dominion
and
Magistracy
,
is
to
submit
and
appear
to
his
Jurisdiction
;
because
to
be
at
an
end
,
to
be
deposed
by
God
himself
,
ripe
as
a
sheaf
of
Wheat
lay'd
up
in
the
Barn
,
with
its
due
,
just
and
designed
Period
and
Completion
,
and
then
this
Kingdom
of
Christ
also
shall
be
delivered
up
to
the
Father
,
that
God
may
be
all
in
all
,
they
are
both
as
to
continue
upon
Earth
,
so
to
end
together
,
but
neither
destroying
one
another
,
and
the
alone
Council
and
Pleasure
of
the
Almighty
makes
the
dissolution
,
and
which
as
the
sense
of
the
Primitive
and
first
Christians
is
cleer
,
by
the
account
that
is
given
of
the
Kindred
of
our
Saviour
in
the
above-mentioned
place
of
Eusebius
,
of
the
constant
course
of
their
Tribute
,
out
of
the
assiduity
of
their
labour
,
and
lower
condition
in
the
World
,
they
pay'd
unto
Caesar
,
no
one
relation
to
Christ
,
as
not
of
the
Flesh
,
so
nor
of
the
Spirit
,
either
as
Men
or
Christians
,
giving
but
any
shew
of
Title
unto
the
Government
that
is
Civil
,
or
of
exemption
from
any
one
Tax
or
Imposition
by
that
Government
laid
upon
them
,
a
Truth
that
has
been
opened
,
illustrated
and
deduced
down
through
this
Discourse
,
and
in
some
competent
measure
,
so
as
to
satisfie
upon
a
rational
enquiry
,
and
it
may
be
farther
cleer'd
up
,
and
rendred
more
easie
and
convincing
yet
,
to
a
due
understanding
,
if
the
several
acts
and
offices
of
this
Body
the
Church
be
resum'd
again
in
their
distinct
Considerations
;
and
it
will
farther
appear
,
that
these
Powers
,
as
they
never
have
in
Matter
of
Fact
,
so
in
their
Nature
and
Constitution
,
they
do
not
any
ways
impinge
upon
,
much
less
silence
and
depose
,
any
ways
justle
with
and
usurp
,
those
Powers
that
are
Secular
;
let
us
run
them
over
,
as
in
their
order
already
set
down
.
§
.
XXXVIII
THE
first
instance
of
their
Union
and
Association
is
in
their
Articles
of
Faith
,
joyning
and
consenting
together
in
this
belief
,
that
Jesus
is
the
Christ
,
and
which
makes
the
Christians
a
Sect
,
sever'd
,
distinct
and
apart
from
all
others
.
The
sum
indeed
of
all
the
Gospel
,
as
Mr.
Hobbs
with
great
industry
and
pains
does
collect
and
prove
,
and
't
is
what
is
own'd
by
him
as
reconcileable
with
our
obedience
to
the
civil
Magistrate
,
be
he
Christian
,
or
Infidel
;
for
their
Faith
is
internal
and
invisible
,
as
he
goes
on
and
tells
us
,
they
have
the
license
that
Naaman
had
,
and
need
not
put
themselves
into
danger
for
it
,
Leviathan
,
Part
3.
cap.
43.
or
admitting
farther
,
and
which
Christianity
surely
obliges
to
,
that
publick
Professions
of
this
Faith
are
to
be
made
,
(
and
for
this
the
several
Creeds
,
as
the
Apostles
,
&c.
were
drawn
up
,
open
Confessions
of
them
were
made
,
and
Subscriptions
to
them
,
to
the
incurring
of
danger
from
the
Civil
Power
)
they
only
hereby
engag'd
themselves
to
suffer
,
to
dye
,
and
become
in
that
signal
manner
Martyrs
and
Witnesses
for
and
of
them
at
the
stake
,
but
never
so
to
oppose
,
as
to
rebel
,
in
the
defence
and
maintenance
of
them
;
there
was
nothing
there
believed
and
professed
,
or
from
any
other
Obligation
or
Contract
that
did
engage
them
so
to
do
.
THEY
next
covenanted
against
Sin
and
§
.
XXXIX
Iniquity
,
Murder
,
Fraud
,
Perfidiousness
,
&c.
and
was
of
old
and
is
still
,
a
particular
Act
of
this
Christian
Body
or
Association
,
as
in
the
Covenant
at
Baptism
;
nor
is
any
one
any
farther
a
Christian
than
he
performs
it
:
and
this
cannot
by
Malice
it self
be
termed
a
covenanting
against
the
Prince
,
or
his
Power
.
None
are
indeed
and
throughly
good
Subjects
but
such
as
are
good
Christians
;
thus
vow
,
and
pay
.
Evil
manners
abate
of
a
just
sense
and
Conscience
of
Justice
and
Honesty
;
the
Prince
cannot
have
of
such
men
so
full
a
security
of
their
due
and
true
Allegiance
and
Fidelity
to
him
;
why
should
they
be
more
true
to
him
than
they
are
to
their
God
?
and
besides
,
they
expose
the
Government
to
his
Wrath
and
Vengeance
.
And
't
is
not
upon
this
account
the
late
Solemn
League
and
Covenant
,
was
adjudged
by
the
publick
Autority
of
the
Nation
to
be
injurious
to
the
State
,
as
ingaging
to
Repentance
,
and
to
be
burnt
by
the
common
Hangman
.
§
.
XL
A
farther
instance
of
this
Association
is
,
an
assembling
and
joyning
together
in
the
Publick
Service
of
God
,
in
those
offices
of
Christianity
which
belong
to
all
in
common
;
as
in
the
Duties
of
Prayer
,
Praises
,
Lauding
with
one
Mouth
,
and
Praising
God
for
all
his
Mercies
to
Mankind
,
and
to
themselves
in
particular
,
this
is
a
Church
Office
which
must
endure
so
long
as
the
Sun
and
Moon
,
as
there
is
a
Church
,
a
Body
,
or
Collection
of
men
upon
Earth
professing
Christianity
;
if
Publick
Prayers
and
Praises
cease
,
the
Church
,
the
People
of
God
must
cease
;
particular
Christians
may
be
confined
and
incapacitated
in
the
Performance
;
and
where
one
is
,
though
with
Jeremy
in
the
Dungeon
,
or
where
two
or
three
are
met
together
,
God
will
be
with
them
;
but
the
daily
Sacrifice
cannot
wholly
be
abolished
till
Days
and
Nights
are
no
more
;
should
I
say
they
are
to
be
longer
,
and
to
remain
in
Heaven
,
it
were
not
amiss
,
to
be
sure
the
Praises
will
,
and
why
not
the
Prayers
?
so
far
at
least
as
a
signal
acknowledgment
of
our
dependency
upon
God
,
the
Perfection
of
that
State
,
and
full
growth
we
there
arrive
unto
,
does
not
invest
us
with
any
of
those
first
and
nearest
of
God's
attributes
,
and
which
are
therefore
call'd
incommunicable
,
as
peculiar
to
his
Essence
,
and
particularly
those
of
Self-existency
and
Independency
,
his
Autarchy
and
All-sufficiency
,
and
which
Duties
,
if
discharged
,
as
required
by
God
on
Earth
,
imply
and
enjoyn
our
acknowledgment
and
obedience
,
as
to
our
God
,
so
to
our
Prince
,
in
his
distinct
relations
to
us
,
and
that
by
all
the
ties
and
obligations
,
the
performance
of
so
solemn
a
Duty
,
as
Prayer
and
Praises
are
,
can
lay
upon
us
,
least
found
perfidious
Hypocrites
,
and
unfaithful
to
our
God
,
as
all
that
are
false
to
their
King
in
the
long
run
will
appear
so
to
God
Almighty
:
the
very
Form
and
Nature
of
our
Prayers
and
Praises
run
so
;
that
therein
we
are
first
to
Pray
and
give
Thanks
for
Kings
,
and
there
,
and
in
that
most
solemn
manner
,
own
them
,
1
Tim.
2.1
,
2
,
3.
a
Rebbel
cannot
say
his
Prayers
at
all
,
but
in
the
very
action
publish
himself
a
Rogue
,
if
saying
them
as
St.
Paul
has
appointed
,
so
as
acceptable
to
God
our
Saviour
.
'T
is
true
this
Duty
is
not
with
the
same
Circumstances
performed
as
are
the
two
former
,
it
requires
personal
local
uniting
,
and
which
if
without
the
Permission
of
the
Prince
,
may
be
termed
Sedition
or
Riot
,
or
,
if
against
his
Commands
,
Rebellion
;
or
whatever
criminal
Characters
the
present
Laws
put
upon
such
like
Conventions
;
the
first
Christians
therefore
,
when
under
those
harder
Necessities
,
by
the
severer
Edicts
of
the
Heathen
Emperors
,
went
still
to
pray
out
of
the
Cities
,
met
before
day
and
in
the
Woods
;
and
when
discovered
and
impleaded
,
't
was
alone
the
great
and
tried
innocency
of
both
their
Religion
and
Persons
was
their
advocate
and
rescue
,
as
in
the
days
of
Traj●n
the
Emperor
,
who
occasioned
particular
search
to
be
made
into
them
,
and
such
their
Assemblies
,
or
else
they
did
it
with
more
privacy
,
abating
of
their
Numbers
in
particular
Meetings
,
as
less
discerned
;
or
if
discerned
,
less
offensive
and
obnoxious
,
not
so
liable
to
jealousies
of
State
,
and
suspitions
;
or
if
this
did
not
do
,
and
gain
a
connivance
,
as
many
times
it
did
not
,
they
then
became
Martyrs
and
Suffer'd
,
whether
by
Confiscation
of
Goods
or
Banishment
of
their
Persons
,
by
the
Prison
or
Death
,
as
they
were
appointed
to
it
,
and
engaged
to
undergo
,
for
their
Faith
it self
,
and
the
Profession
of
Christianity
;
there
was
no
Pleas
for
exemptions
of
their
Persons
from
such
the
Laws
,
because
Christians
,
as
if
beyond
their
inspection
,
and
above
their
Punishments
.
And
St.
Cyprian
Ep.
7.
blames
particular
Christians
,
that
when
under
interdict
,
return'd
home
again
without
the
leave
of
that
Government
by
which
exiled
,
Et
deprehensi
jam
,
non
quasi
Christiani
,
sed
quasi
nocentes
,
pereant
,
as
bringing
guilt
with
such
their
Punishments
on
their
Heads
;
there
was
no
other
strivings
,
or
struglings
in
the
Streets
,
unless
for
their
last
Breath
,
when
upon
the
Racks
,
and
by
other
Cruelties
.
As
their
case
was
every
ways
like
that
of
the
Prophet
Daniel
,
so
was
their
behaviour
too
,
and
the
most
open
inhibition
,
and
most
severe
,
as
to
Penalties
,
must
not
cease
the
daily
Sacrifice
and
Praises
of
God
Almighty
,
they
still
own'd
their
Religion
and
their
God
its
Author
,
and
so
they
did
their
Prince
in
his
due
Subordination
;
praying
with
such
their
last
Breath
for
him
.
There
was
no
Arms
,
nor
one
Shield
of
the
Mighty
,
but
Prayers
and
Tears
;
and
the
late
Field
Conventicles
and
Rendevouzes
of
Rebellion
were
in
those
days
unheard
of
.
THAT
these
Christians
by
a
common
Shot
§
.
XLI
or
Purse
maintain'd
their
own
Poor
,
carries
no
more
exception
or
opposition
,
than
do
any
other
acts
of
Charity
,
in
what
Body
or
Association
whatever
,
and
of
which
this
perhaps
,
of
the
Christians
,
was
the
most
eminent
that
ever
was
in
the
World
.
Charity
we
know
falls
under
no
other
Law
than
that
of
St.
Paul
,
that
every
one
give
as
his
God
has
prosper'd
him
,
readily
and
of
a
willing
mind
;
nor
is
it
,
can
it
be
,
against
any
Law
,
any
ways
blame-worthy
,
when
fixed
on
due
ends
and
objects
,
when
design'd
for
,
and
dispended
on
,
only
the
Poor
and
Indigent
;
but
when
preferr'd
to
and
justling
out
of
doors
acts
of
Justice
and
Equity
,
when
set
up
and
practised
against
,
always
necessary
and
immutable
Duties
,
and
against
which
these
Christians
always
provided
,
their
own
Fulminations
,
or
Church-censures
,
by
way
of
Penance
,
and
correction
still
proceeded
upon
any
defect
or
perverser
design
discovered
,
and
't
was
their
abhorrency
;
and
so
ought
the
Secular
Power
to
animadvert
,
and
proceed
in
its
courses
of
Restraint
,
Coercion
,
Seizures
,
Confiscations
,
or
whatever
is
the
ways
and
Methods
the
present
Government
in
such
cases
instructs
and
enables
them
to
.
Though
where
the
Church
is
in
the
Common-wealth
,
as
it
is
now
,
that
the
Civil
Polity
is
Christian
;
this
case
cannot
so
usually
fall
out
,
as
it
did
before
the
days
of
Constantine
,
a
common
maintenance
being
provided
for
such
by
Law
,
and
the
case
as
to
the
general
,
is
now
none
at
all
.
§
.
XLII
NOR
doth
that
other
Publick
maintenance
of
such
as
laboured
among
them
in
the
Word
and
Doctrine
,
carry
in
it self
any
more
of
Encroachment
or
Usurpation
,
or
but
suspition
of
Danger
,
on
the
Powers
of
the
World
,
then
that
other
just
now
mentioned
;
and
which
was
their
pure
Charity
,
and
a
thorow
incapacity
for
subsistence
otherways
induced
to
it
;
for
this
Contribution
for
their
Clergy
was
purely
voluntary
,
what
every
one
of
his
own
motion
brought
in
,
and
lay'd
at
the
Apostles
feet
;
was
it
not
thine
own
?
and
in
thine
own
Power
?
as
St.
Peter
argues
with
Ananias
on
the
like
occasion
,
no
motives
from
Christianity
tend
to
any
thing
of
force
,
or
lay
any
outward
Coercion
,
as
not
to
the
Persons
,
so
nor
on
the
Estates
of
any
;
their
Goods
are
equally
their
own
,
as
are
all
their
other
lawful
Rights
and
Properties
,
after
their
coming
in
to
be
Christians
as
before
;
every
man
is
to
abide
in
that
calling
,
state
or
advantage
as
to
this
World
,
in
which
he
was
called
,
if
not
sinful
;
't
was
their
own
hands
and
hearts
did
offer
and
dedicate
their
Goods
to
the
Service
of
the
Church
;
they
still
remain'd
in
their
own
Power
,
and
they
might
,
for
any
restraint
as
to
their
Profession
,
or
relating
to
any
such
particular
Church
Endowments
,
use
them
,
as
all
men
may
their
own
,
to
what
end
they
please
;
if
not
to
the
prejudice
of
their
Prince
,
or
their
Neighbour
.
And
so
far
were
these
first
Christians
and
their
Church
Contributions
and
religious
Enfeoffments
from
being
suspected
of
bringing
dammage
,
or
but
any
one
incommodiousness
to
either
,
that
I
do
not
remember
any
one
thing
like
a
charge
of
that
nature
,
drawn
up
against
them
for
it
;
though
great
Sums
of
Money
were
brought
in
to
this
purpose
,
and
the
Church
had
great
Possessions
in
the
time
of
the
Heathen
Emperors
,
and
which
the
Empire
confirmed
sometimes
to
the
Church
,
by
its
Princely
Edicts
;
as
Aurelius
did
in
particular
in
the
case
of
Paulus
Samosetanus
,
and
which
is
above-mentioned
;
or
if
at
any
time
they
were
suspected
,
as
by
their
Apologies
and
Remonstrances
in
their
own
behalf
it
may
be
inferr'd
,
and
their
Church-Houses
and
Gardens
,
their
Patrimony
alone
might
be
their
Crime
,
as
what
too
usually
falls
out
;
nor
was
they
altogether
free
from
violences
,
as
appears
by
the
Restaurations
made
by
Constantine
,
at
his
Possession
of
the
Empire
:
and
which
is
also
above
noted
;
they
then
not
only
made
publick
such
their
Protestations
,
but
their
Practice
too
,
to
the
contrary
,
and
which
avouched
and
vindicated
their
innocency
.
So
Justin
Martyr
,
in
his
Apology
to
Antoninus
for
the
Christians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
only
Worship
God
,
Confessing
Kings
and
Governors
of
Men
;
and
praying
for
them
.
So
again
Athenagoras
in
his
Embassy
for
the
Christians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
and
if
it
so
falls
out
that
we
are
accused
,
as
doing
injustice
to
any
more
or
less
,
we
refuse
not
to
be
punish'd
;
we
are
worthy
of
it
in
the
highest
Nature
.
And
Justin
Martyr
again
in
his
Epistle
ad
Diognetum
,
speaks
of
the
Christians
in
general
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
obey
their
appointed
Laws
,
and
by
their
exacter
Lifes
and
stricter
Conversations
,
go
beyond
the
Laws
,
supererogate
and
are
more
perfect
than
their
Rules
require
,
or
Sanctions
enjoyn
them
.
To
which
I
'le
add
that
of
Octavius
to
Cecilianus
in
Minutius
Faelix
,
De
nostro
numero
carcer
exaestuat
,
Christianus
ibi
nullus
est
nisi
aut
reus
suae
Religionis
aut
Profugus
;
your
Prisons
swarm
,
the
Walls
will
scarce
contain
them
;
but
there
is
no
Christian
,
unless
Runawaies
,
and
Desertors
of
their
Religion
;
and
when
we
assert
the
divine
Right
of
Titles
,
and
that
God
himself
assigned
and
separated
such
a
Portion
of
the
goods
of
the
Earth
for
the
maintenance
of
the
Evangelical
Priesthood
also
,
and
which
Sanction
is
to
endure
together
with
the
Kingdom
,
and
to
take
away
this
is
to
rob
God
,
we
do
not
then
maintain
them
with
any
such
Clause
in
the
Charter
or
Conveyance
,
warranting
and
enabling
a
forcible
violent
Entry
,
as
in
the
usual
cases
of
Right
and
Property
upon
dispossession
;
that
Power
St.
Paul
speaks
of
,
as
to
Eat
and
to
Drink
not
,
to
work
with
our
hands
,
but
to
live
upon
the
Gospel
,
and
which
we
believe
to
descend
with
the
Gospel
,
is
together
with
holy
Orders
invested
in
him
,
is
quite
another
thing
,
and
neither
implies
nor
supposes
Power
like
it
;
it
is
bottomed
only
on
the
Grounds
and
Reasons
of
our
Association
,
nor
has
it
any
other
motives
but
those
which
make
us
Christians
,
and
which
did
not
at
all
depend
on
outward
force
.
Hence
it
was
,
till
the
world
came
into
the
Church
,
that
the
Priesthood
was
maintained
by
what
every
one
offer'd
,
upon
the
forementioned
inducements
;
and
as
he
that
denied
this
maintenance
to
him
that
served
at
the
Altar
,
was
supposed
still
to
deny
withal
his
Faith
,
and
place
in
the
Body
of
Christians
;
and
suitably
is
it
with
the
greatest
equity
and
proportion
of
things
,
still
the
continued
Practice
of
the
Christian
Courts
,
to
Excommunicate
or
cut
off
such
an
one
from
the
Church
Communion
;
so
neither
could
they
which
saw
no
reason
why
themselves
should
become
Christians
,
be
supposed
to
be
convinced
,
by
other
reasons
,
of
the
necessity
of
maintaining
those
who
claimed
no
other
right
for
the
maintenance
,
than
their
Preaching
and
Publishing
such
that
Religion
.
And
therefore
when
upon
with-holding
of
Tithes
,
or
the
Churches
Revenue
,
we
proceed
farther
than
Excommunication
,
to
Personal
Confinement
;
or
whatever
outward
restraint
,
we
have
no
Warrant
or
Power
for
this
,
but
from
the
Prince
,
and
the
Laws
of
the
Land
alone
enable
us
to
do
it
.
'T
is
true
,
to
have
a
Body
or
Government
in
it self
distinct
and
apart
from
that
which
is
Secular
,
and
with
its
own
obligations
for
maintenance
,
which
way
soever
it
arises
,
but
more
especially
when
from
so
prevailing
a
motive
and
engagement
,
as
that
which
makes
men
Christians
,
and
entitles
them
to
Eternity
,
to
have
their
own
bank
or
stock
,
to
what
ends
or
on
what
Persons
soever
erogated
and
expended
,
it
matters
not
,
whether
on
their
Poor
,
or
on
their
Clergy
,
(
to
which
add
the
Power
to
assemble
for
religious
Worship
,
upon
the
same
Considerations
)
is
what
may
carry
some
appearance
for
Suspitions
and
Jealousies
from
the
State
,
and
advantages
are
possible
to
be
taken
for
undermining
and
overthrowing
of
it
,
upon
each
occasion
;
a
Government
,
indeed
,
ought
to
be
watchful
,
and
jealous
in
such
Cases
;
Premunires
,
Eschetes
and
Confiscations
,
are
but
due
and
equitable
Provisions
,
as
by
Law
assigned
;
that
surely
is
a
very
unsafe
Rule
,
I
find
among
other
as
bad
,
laid
down
by
Mr.
Dean
in
his
Sermon
,
in
a
case
not
very
unlike
to
this
in
hand
,
He
that
acknowledges
himself
to
derive
all
his
Autority
from
God
,
can
pretend
to
none
against
him
.
Unless
wee
'l
suppose
there
can
be
no
Cheats
nor
Hypocrites
,
double
dealings
in
the
World
;
or
that
a
power
or
trust
duely
received
,
cannot
be
abused
and
estranged
;
such
as
designedly
Act
against
God
,
pretend
mostly
to
his
Autority
,
and
often
have
it
really
in
them
.
And
the
truth
is
,
nothing
but
the
peculiar
constitution
of
this
Christian
Body
or
Incorporation
,
could
have
then
by
any
one
been
permitted
,
as
it
was
by
some
before
Constantine
,
or
now
be
pleaded
for
,
whose
humble
,
innocent
,
peaceable
temper
and
complexion
,
as
above
described
,
was
so
undoubted
and
notorious
,
in
every
instance
experienced
,
whose
very
essence
was
obedience
,
whose
design
of
making
good
Christians
,
was
to
make
them
good
Subjects
;
the
very
Plot
of
the
Gospel
was
in
part
this
,
that
Government
be
every
ways
preserved
and
entire
,
administring
new
Motives
and
Arguments
for
it
,
and
that
Princes
if
possible
be
more
Sovereign
and
Glorious
thereby
;
whatever
the
Gospel
Preaches
and
Commands
is
all
along
with
a
just
regard
,
and
even
subordination
to
it
,
But
then
again
since
thus
it
is
by
the
Blessings
and
Providence
of
God
,
that
Kings
and
Queens
themselves
are
become
Nursing
Fathers
and
Mothers
of
the
Church
,
since
our
Church
Doors
are
set
wide
open
by
their
command
,
our
Revenues
in
our
hands
,
at
the
publick
disposal
of
our
Bishops
,
to
which
is
superadded
their
own
Royal
Bounty
and
Endowments
,
together
with
more
from
the
Piety
of
others
their
Subjects
,
and
eminent
Christians
among
us
,
and
all
by
Law
Established
and
Confirmed
unto
us
,
as
the
rest
of
our
Tenures
;
still
to
plead
the
example
of
the
Primitive
Christians
,
who
were
under
no
one
of
these
Advantages
,
to
keep
a
part
in
distinct
Assemblies
,
to
make
Privy
Purses
and
Fonds
,
brings
such
as
practise
it
under
as
great
a
suspicion
of
Hypocrisie
,
and
private
ill-laid
designs
as
those
first
Christians
were
notorious
for
their
integrity
when
so
doing
and
unsuspected
;
not
only
that
Government
under
which
they
live
,
but
all
good
Christians
have
ground
enough
for
jealousie
of
their
underhand
,
indirect
purposes
,
to
implead
and
seize
on
the
one
hand
,
and
to
admonish
and
censure
on
the
other
,
as
Delinquents
;
no
one
consideration
of
State
can
countervail
the
Damage
,
a
toleration
or
connivance
of
such
may
bring
unto
it
;
nothing
can
justifie
the
Practice
it self
,
but
that
alone
which
was
pleaded
by
the
Primitive
Christians
,
and
was
their
real
case
;
that
the
Association
and
Assemblies
of
Christians
,
for
the
Profession
and
Service
of
the
Gospel
must
cease
and
fall
without
so
doing
;
that
Christianity
it self
cannot
otherwise
stand
,
and
which
our
supposal
overthrows
,
as
to
any
such
Pleas
now
adays
;
nor
indeed
dare
any
of
our
Dissenters
openly
say
it
.
§
.
XLIII
THAT
the
Clergy
alone
preside
in
their
several
Districts
is
no
more
prejudicial
to
Government
in
State
than
any
of
the
other
,
and
which
will
appear
from
their
Offices
there
performed
,
as
to
be
the
Mouth
in
Prayer
and
thanksgiving
;
and
which
is
already
consider'd
,
to
Catechize
,
Teach
and
Instruct
the
People
,
and
admonish
them
in
the
ways
to
Heaven
,
by
Virtue
,
and
the
instances
of
all
sorts
of
Obedience
,
as
indispensably
required
,
and
nothing
but
a
thorow
after-repentance
,
and
amendment
upon
failure
,
will
regain
the
Inheritance
forfeited
;
and
I●le
take
it
to
be
only
an
ill
Phrasing
or
inconsideration
in
the
Expression
,
when
Preaching
the
Gospel
,
in
the
due
sense
of
it
,
in
opposition
to
a
false
Religion
,
whether
by
an
extraordinary
Commission
and
justified
by
Miracles
;
or
as
ordinary
Pastors
of
the
Church
,
(
for
't
is
all
one
as
to
the
Gospel
it self
,
which
is
the
same
which
way
soever
Preached
)
is
said
to
be
an
affront
and
contempt
to
the
Magistracy
and
Law
.
As
again
in
Dr.
Tillotson's
Sermon
,
it
being
quite
contrary
,
and
to
Preach
Christ
crucified
,
is
to
honour
,
profess
and
maintain
whatever
is
in
Magistracy
and
Law
;
nor
is
it
truely
Preached
,
but
when
in
a
due
dependency
upon
them
:
And
if
the
Jesuites
practice
be
otherwise
,
and
he
deposes
Kings
to
propagate
his
Faith
,
Mr.
Dean's
Observation
ought
there
to
have
been
limited
and
fixed
;
and
not
to
have
drawn
so
universal
a
Rule
,
so
notoriously
making
way
for
the
silencing
the
Gospel
for
ever
;
if
a
false
Religion
be
once
by
Law
in
that
particular
Kingdom
or
Nation
,
or
if
to
be
imagined
,
over
the
whole
World
established
,
because
no
way
supposed
to
publish
it
,
but
by
the
affront
and
contempt
of
the
Magistracy
and
Law
;
but
this
is
too
usual
a
course
of
too
many
in
the
world
,
who
if
they
can
but
shew
their
Zeal
,
and
produce
a
present
popular
Argument
against
a
Jesuit
,
they
consider
not
the
common
Christianity
which
is
most
certainly
destroy'd
by
it
;
as
indeed
all
Church
Power
on
this
supposal
is
gone
;
nor
ought
it
to
be
pretended
to
amongst
the
purest
and
most
Catholick
Professors
(
I
might
say
,
there
can
be
no
Professors
at
all
)
which
have
no
more
extraordinary
Commissions
,
nor
are
they
any
other
ways
justifiable
by
Miracles
,
than
we
believe
the
Jesuits
;
and
sure
we
are
to
boot
,
that
Men
of
these
Principles
will
never
invade
the
offices
of
an
Apostle
or
Evangelist
,
to
go
forth
and
convert
Nations
,
be
first
Setlers
of
the
Gospel
among
them
.
The
other
instances
of
this
Power
,
is
to
administer
the
Sacraments
of
Baptism
and
the
Lords
Supper
;
the
one
admits
and
enters
into
this
Body
upon
the
terms
of
the
Gospel
,
and
farther
engages
by
that
Vow
and
Stipulation
there
contracted
in
order
to
a
secure
Performance
;
The
other
accepts
of
,
owns
,
confirms
and
revives
it
.
So
oft
as
we
approach
that
Holy
Table
,
and
no
Justice
of
Peace
in
the
Parish
ever
yet
suspected
that
his
Pastor
,
when
officiating
in
these
Administrations
entred
into
,
and
laid
the
grounds
of
a
Plot
or
Engagement
against
his
but
confined
and
lesser
Jurisdiction
in
the
County
.
These
Protestations
,
Covenants
and
Engagements
were
never
concluded
Illegal
,
nor
such
their
practice
,
State
Usurpations
.
§
.
XLIV
THE
Censures
of
the
Church
are
injunctions
laid
upon
her
Members
,
either
by
way
of
Discipline
only
,
in
order
to
a
better
progress
and
more
expedite
increase
of
holiness
,
or
by
way
of
Penance
,
Mulcts
and
Amerciaments
upon
failures
;
but
neither
of
these
do
externally
compel
or
lay
confinements
upon
the
Persons
of
any
,
any
otherwise
than
by
their
own
intendments
and
voluntary
submission
and
whatever
more
their
refusal
or
perverser
obstinacy
does
provoke
,
is
only
Excommunication
,
or
a
cutting
off
from
the
benefit
of
that
Indenture
,
and
which
cuts
asunder
no
one
relation
,
either
of
Servant
to
his
Master
,
Husband
to
his
Wife
,
Father
to
his
Son
,
Subject
to
his
Prince
,
and
so
back
again
,
or
one
Friend
to
another
;
takes
away
no
one
Privilege
that
is
Secular
,
and
all
ties
and
compacts
,
whether
from
Nature
,
or
by
After-obligations
,
remain
as
before
;
Christianity
dissolves
no
one
that
was
lawful
when
entertained
,
but
adds
more
nerves
and
strength
,
greater
force
and
bonds
unto
them
,
by
new
Arguments
,
Motives
and
Rewards
,
and
leaves
all
in
the
state
they
were
in
before
,
only
makes
sure
provision
for
Heaven
.
Nor
are
those
Rules
and
particular
Observancies
for
holy
living
,
and
satisfaction
injoyn'd
by
the
Confessor
,
to
take
any
Place
,
to
have
any
force
upon
the
Penitent
or
Candidates
Conscience
,
if
the
Performance
be
inconsistent
with
,
and
thwarts
any
one
Duty
,
by
any
one
of
the
forementioned
relations
arising
,
if
common-fidelity
,
Justice
,
or
Charity
be
excluded
thereby
in
any
one
instance
of
them
,
or
any
be
contracted
against
humane
Converse
and
Society
.
And
the
tenth
Canon
of
the
Apostles
forbids
to
Pray
with
an
excommunicate
Person
,
but
permits
to
have
converse
with
him
;
the
less
is
still
to
submit
to
the
greater
obligation
:
And
the
World
with
its
Necessities
,
I
,
and
Conveniencies
too
,
is
always
considered
;
there
can
be
no
compensations
which
infers
omissions
in
another
kind
,
especially
where
the
Duty
neglected
is
more
obliging
;
nor
is
the
Arrearage
paid
by
a
differing
Debt
contracted
.
And
by
the
like
Rules
also
is
Excommunication
it self
to
he
limited
,
upon
the
very
same
terms
has
it
its
assigned
force
and
efficacy
;
and
which
,
as
of
it self
,
neither
invests
with
,
nor
deprives
of
any
earthy
Goods
,
any
one
instance
of
Wealth
,
Power
or
Dominion
;
so
is
it
to
he
executed
alone
in
compliance
with
the
Necessities
of
Mankind
,
with
those
Laws
of
that
Body
and
Society
to
which
,
as
Men
,
they
stand
related
;
this
Discipline
cannot
it
be
either
a
Contempt
or
Affront
to
the
Magistracy
or
Law
;
and
then
too
,
when
all
this
is
,
as
it
ought
to
be
,
duly
observed
,
as
to
these
generals
,
a
great
deal
is
left
to
the
prudence
and
discretion
of
the
Instrument
,
't
is
pursued
only
on
rational
Grounds
and
Motives
,
and
the
effect
to
be
considered
,
with
the
best
foresight
,
which
,
as
is
already
shew'd
,
is
not
always
immediate
and
irresistible
;
the
advantage
or
disadvantage
is
to
be
weigh'd
,
whether
as
to
particular
Persons
,
or
as
to
Publick
.
And
therefore
this
instance
of
the
Power
of
the
Keys
,
though
deputed
to
every
one
that
is
ordain'd
a
Presbyter
;
yet
by
Church
Laws
and
usuage
,
upon
Prudence
and
Prediscernment
,
the
execution
is
limited
,
and
the
Bishop
only
has
it
,
or
some
other
in
special
deputation
from
him
,
to
that
particular
purpose
,
and
since
the
Empire
became
Christian
,
the
Laws
of
it
have
prescribed
,
and
gave
limits
to
the
Bishops
themselves
,
as
to
Persons
,
and
the
reasons
of
their
Excommunications
,
and
which
the
Church
in
good
Ages
of
it
did
own
and
comply
with
.
There
were
many
other
notorious
offenders
in
the
Church
of
Corinth
,
and
deserved
St.
Paul's
Animadversions
too
,
as
well
as
that
one
incestuous
Corinthian
,
who
alone
was
there
Excommunicated
by
him
.
Longè
aliter
ista
,
longè
aliter
vitiosa
curanda
&
sananda
est
multitudo
;
but
the
proceeding
against
a
multitude
is
to
be
of
another
Nature
,
than
that
against
one
single
notorious
Sinner
;
a
Schism
may
be
occasioned
,
and
the
Wheat
be
pull'd
up
with
so
many
Tares
,
and
instead
of
curing
the
Distemper
it
spread
farther
;
as
St.
Austin
,
Tom.
7.
Post
.
Collat.
lib.
cont.
Donatist
.
cap.
20.
and
we
read
in
Socrates
his
Church
History
,
l.
4.
cap.
23.
of
one
Arsenius
,
that
he
never
did
exercise
his
Discipline
upon
,
and
separate
from
their
Society
;
a
Monk
that
was
a
Novice
,
and
not
of
much
continuance
in
the
Fraternity
,
though
he
might
for
his
offences
deserve
it
;
and
his
reason
is
,
that
the
utmost
course
or
excommunication
,
might
render
such
an
one
but
the
more
obstinate
;
't
was
only
those
that
had
experienced
the
advantage
of
their
Communion
for
a
good
while
,
would
be
sensible
of
the
loss
,
be
apprehensive
of
the
sorrow
and
burden
of
it
;
and
that
all
Excommunications
were
not
to
take
effect
,
in
the
first
times
of
the
Church
,
we
have
Origen
for
an
example
,
who
when
excommunicated
by
Demetrius
,
with
the
assistance
of
other
Bishops
,
continued
still
a
Presbyter
,
and
publickly
associated
as
such
.
And
Vallesius
annot.
in
Euseb.
hist.
l.
6.
c.
23.
gives
these
two
Reasons
for
it
,
because
his
Sentence
was
denounced
when
absent
,
and
he
had
not
legal
Citations
,
and
it
was
not
confirmed
by
the
Bishop
of
Rome
;
though
to
me
a
more
probable
reason
may
be
given
than
either
,
for
the
illegality
of
the
proceeding
and
the
no
effect
it
had
,
the
ancient
Canons
of
the
Church
still
forbidding
any
one
of
the
hieratical
Order
,
whether
Bishop
,
Presbyter
or
Deacon
,
to
be
excommunicated
.
Excommunication
was
the
Punishment
for
the
Laity
;
the
Clergies
was
Deposition
;
nor
were
the
Clergy
subject
to
the
other
,
till
removed
from
the
Priesthood
.
And
certainly
then
much
less
can
it
be
conceived
in
reason
,
and
as
agreeable
with
the
common
courses
of
foresight
and
discretion
,
that
other
things
are
managed
in
the
Gospel
with
,
that
this
Ordinance
should
on
such
terms
be
instituted
and
put
in
execution
as
to
reach
Kings
themselves
,
and
with
less
regard
and
consideration
,
than
to
Persons
in
Holy
Orders
,
and
be
concluded
more
peremptorily
and
immediately
to
take
effect
upon
them
,
as
if
inconveniences
,
and
that
over-ballance
whatever
the
proposed
advantage
may
be
,
may
not
here
be
a
consequent
also
.
Princes
,
't
is
true
,
are
equally
subject
to
the
Laws
of
Christ
and
his
Church
,
and
they
must
come
to
Heaven
in
the
same
Path
that
the
meanest
of
their
Subjects
do
come
in
;
they
are
to
be
urg'd
and
taught
publickly
,
as
are
others
,
and
particularly
in
private
,
and
where
due
opportunity
to
be
severely
warned
of
;
but
then
upon
a
supposed
failure
to
proceed
to
an
open
publick
Exclusion
;
this
,
if
in
any
one
instance
else
,
ought
first
to
be
weigh'd
and
consider'd
,
whether
it
be
likely
to
have
due
effect
,
to
be
for
the
good
of
the
Church
in
general
,
which
his
outward
arm
alone
can
protect
?
and
whether
instead
of
reducing
him
as
to
his
Person
,
it
may
not
much
more
harden
him
,
and
especially
since
his
Person
falls
under
no
farther
Coercion
,
than
his
engagements
to
Christianity
lay
upon
him
.
Examples
of
Kings
are
strangely
influential
and
prevailing
,
and
whether
a
greater
deluge
of
Prophaneness
may
not
be
let
in
by
so
doing
?
or
again
,
whether
the
exposing
him
to
shame
and
contumely
,
would
not
withal
expose
his
reputation
to
the
contempt
of
his
People
;
and
thus
not
only
Religion
and
Morality
,
but
the
outward
Peace
and
Quiet
of
the
Realm
might
be
exposed
to
danger
,
and
the
both
Church
and
State
be
liable
to
inrodes
and
violence
thereby
,
we
believe
it
to
be
what
was
appointed
by
God
,
and
supposed
by
our
Saviour
,
in
the
lay
and
frame
of
our
Christianity
,
that
the
Secular
Power
receive
no
abatement
;
but
on
the
contrary
,
every
of
its
Prerogatives
be
strengthen'd
,
by
its
spreading
over
and
reception
in
the
World
.
Since
every
other
relation
is
to
continue
and
be
obliging
,
so
also
must
this
of
Kings
,
which
came
into
the
World
with
the
first
,
is
connate
and
coaevous
with
Paternity
,
the
Foundation
was
laid
for
both
at
once
,
and
Kings
and
Subjects
are
to
remain
so
long
as
Fathers
and
Children
,
the
race
of
Mankind
is
on
Earth
continued
;
and
suitably
to
this
first
contrivance
,
no
sooner
did
the
Empire
come
in
to
the
Church
,
and
engage
in
Christianity
,
but
Emperors
declared
themselves
,
and
the
Church
joyfully
receiv'd
them
for
its
Nursing
Father
,
and
the
Prince
is
the
Supreme
Governor
there
,
the
Laws
and
Judicatures
are
the
Kings
,
and
our
Bishops
give
Citations
in
their
own
Names
,
but
by
an
antecedent
Power
derived
from
,
and
by
the
Prince
devolved
unto
them
.
And
the
Bishops
of
old
,
were
so
far
from
assuming
to
themselves
any
such
outward
Coercive
Power
,
as
to
make
Citations
of
mens
Persons
,
to
proceed
by
Court
Process
and
Penal
Mulcts
,
that
when
they
laid
the
Plot
for
Lay-Deputies
,
Chancellors
,
Commissaries
,
Officials
,
or
whatever
title
they
went
under
,
to
sit
in
their
Courts
,
and
give
occasional
Judgments
(
for
what
private
reasons
I
cannot
tell
,
but
the
pretended
is
this
,
that
it
was
less
decent
that
they
being
Spiritual
Persons
should
mingle
themselves
in
Secular
Affairs
.
)
they
could
not
constitute
such
their
Deputies
,
nor
erect
such
an
Order
,
but
by
a
special
Grant
and
Seal
from
the
Emperor
(
a
firm
Argument
that
the
Power
was
not
originally
theirs
)
and
they
suitably
supplicate
him
in
order
to
it
,
and
he
yields
to
their
demand
,
but
gives
a
Caution
that
the
Church
be
not
dammaged
thereby
,
a
thing
in
course
to
be
suspected
;
and
perhaps
the
advantage
the
Church
has
since
had
,
that
the
Courts
for
her
Justice
are
the
Bishops
,
and
her
Causes
fall
not
immediately
under
a
Secular
Cognitor
,
are
so
little
and
inconsiderable
,
that
though
the
first
Piety
and
royal
Indulgence
is
apparent
;
yet
the
present
benefit
is
hardly
discernible
at
this
day
among
us
,
Vid.
Cod.
16.
Theodos
.
Tit.
2.
l.
38.
and
the
Story
is
to
be
seen
at
large
in
the
Commentaries
of
Jacob
Gothos●red
upon
that
Law
.
And
can
we
now
with
any
shew
of
Reason
suppose
that
in
the
design
of
our
Saviour
,
and
the
execution
of
Church
Power
,
no
regard
is
to
be
had
to
the
Prince
,
and
that
Proceedings
are
to
be
alike
as
upon
other
Persons
and
promiscuously
,
though
all
so
far
under
the
same
Circumstances
,
as
equally
Members
of
the
same
Association
for
Heaven
?
Those
rules
of
Policy
which
were
contrived
,
complyed
with
,
and
submitted
to
in
the
first
planting
the
Gospel
,
seem
not
consistent
with
such
an
after-practice
,
a
Presbyter
was
not
to
be
Excommunicated
till
first
deposed
,
and
yet
then
shall
each
single
Presbyter
Excommunicate
his
Prince
?
I
do
not
say
till
deposed
,
as
was
by
the
ancient
Canons
the
Presbyter
to
be
,
and
then
Excommunicated
,
for
that
is
what
no
Power
on
Earth
can
do
,
and
the
Church
of
God
never
pretended
to
it
,
't
was
what
she
always
abhorred
;
but
that
the
Considerations
must
needs
weigh
more
,
and
be
much
rather
cogent
;
that
the
censure
go
not
out
against
a
Prince
,
and
greater
inconveniences
must
hence
follow
,
whatever
they
were
the
ancient
Church
did
apprehend
to
be
a
consequent
to
the
other
,
and
the
common
foresight
of
things
could
not
also
allow
it
.
The
single
Corinthian
was
Excommunicated
by
St.
Paul
,
when
the
whole
Body
of
them
,
each
one
full
of
iniquity
had
not
the
like
Animadversions
from
him
;
and
what
may
not
be
connived
at
in
him
who
is
more
than
ten
thousand
?
and
by
which
there
is
less
Security
that
the
edge
of
the
censure
will
not
be
more
abated
and
dulled
thereby
?
in
whom
is
all
Strength
and
Power
,
in
whose
hand
it
is
to
expose
all
to
the
malice
and
violence
of
the
Enemy
,
to
reduce
the
Church
so
near
to
the
first
state
under
the
Heathens
,
and
which
condition
,
though
it
is
rather
to
be
hazarded
,
then
to
comply
with
and
imbody
into
us
any
thing
that
is
sinful
,
even
to
gain
a
Protection
for
other
instances
of
Virtue
and
Duty
;
yet
nothing
but
that
which
strikes
at
Religion
it self
,
will
ingage
or
be
a
Warrant
to
proceed
in
this
extreme
,
utmost
way
upon
him
,
whose
alone
is
the
outward
Coercive
Power
,
and
who
can
weild
his
Sword
at
pleasure
,
deny
the
Church
that
support
,
countenance
and
assistance
,
which
our
Saviour
designed
Religion
should
outwardly
flourish
under
,
be
in
some
respects
propagated
and
preserved
by
,
become
more
notoriously
visib●e
and
conspicuous
to
all
Nations
.
And
what
is
said
of
Excommunication
and
other
Church
censures
,
is
to
be
said
of
Absolution
,
which
though
a
Power
enstated
alone
in
the
Priesthood
by
Christ
;
yet
is
not
to
be
executed
in
an
Arbitrary
way
,
and
that
not
only
as
to
the
Laws
of
Christ
,
but
the
Laws
of
Kingdoms
also
,
in
many
cases
,
especially
where
Christian
.
I
'le
end
this
Section
and
Head
of
Discourse
in
the
words
of
our
Learned
Dr.
Hammond
in
his
Book
of
the
Power
of
the
Keys
,
Cap.
1.
Sect.
1.
The
Power
of
binding
and
loosing
,
is
only
an
Engine
of
Christ's
invention
to
make
a
Battery
or
impression
upon
the
obdurate
Sinner
,
to
win
him
to
himself
,
to
bless
not
triumph
over
him
;
it
invades
no
part
of
the
Civil
Judicature
,
nor
looses
the
bonds
thereof
by
these
Spiritual
Pretences
;
but
leaves
the
Government
of
the
World
just
in
the
posture
it
was
before
Christ's
coming
,
or
as
it
would
be
supposed
to
be
,
if
he
had
never
left
any
Keys
in
his
Church
.
§
.
XLV
THAT
the
Church
as
a
Body
and
Corporation
of
it self
judiciarily
determines
in
Council
,
and
lays
obligations
to
Obedience
,
infringes
and
inrodes
no
more
than
her
other
acts
now
mentioned
;
if
it
be
declarative
of
matter
of
Faith
or
Duty
indispensably
,
as
received
originally
from
Christ
by
Church
conveyance
,
the
Determination
is
no
more
than
the
first
Teaching
and
Promulgation
of
it
was
;
if
it
be
constitutive
of
Laws
and
Canons
,
for
setling
and
enjoyning
of
Discipline
,
the
matter
in
it self
indifferent
,
but
limited
for
present
use
and
service
,
and
of
which
,
and
to
which
purpose
,
all
Humane
Laws
Ecclesiastical
or
Civil
are
made
and
tend
,
these
Church
Canons
are
,
as
in
the
make
and
obligation
,
so
in
the
Practice
and
execution
to
retain
that
just
regard
to
known
Duties
,
especially
those
of
Allegiance
,
that
such
the
other
Church
acts
and
censures
do
,
and
as
already
shewed
.
'T
is
true
the
great
transcendent
regard
and
reverence
the
Empire
when
Christian
has
had
for
the
institution
as
from
our
Saviour
,
for
Religion
it self
,
in
whose
defence
the
Canons
were
made
,
and
for
the
high
Dignity
and
Office
of
the
Bishops
his
Commissioners
,
that
it
still
has
made
antecedent
Canons
the
Rule
of
all
Laws
enacted
,
if
relating
to
or
but
bordering
upon
affairs
Ecclesiastical
(
as
instances
are
already
produced
)
quas
leges
nostrae
sequi
non
dedignantur
,
Novel
.
83.
and
to
command
contra
venerabilem
Ecclesiam
,
against
the
venerable
Church
,
Nullius
est
nisi
Tyrannidis
,
cujus
actus
omnes
rescinduntur
,
is
reputed
as
the
Act
of
a
Tyrant
,
and
such
Acts
are
null'd
,
Cod.
Justin
.
l.
1.
Tit.
2.16
.
nay
farther
,
Canones
,
ubi
agitur
de
re
Ecclesiastica
,
jure
civili
sunt
preferendi
;
and
if
the
Canon
and
Civil
Laws
,
those
of
the
Church
and
the
State
,
have
happened
to
be
different
and
in
competition
,
in
any
Ecclesiastical
case
,
the
Canons
have
took
place
and
obliged
,
as
in
that
Code
and
Title
Sect.
6.
and
their
general
care
and
industry
was
mostly
for
these
,
as
the
Determinations
more
immediately
for
the
good
of
their
Souls
,
Novel.
137.
but
this
was
from
the
greater
Indulgence
and
Grace
of
the
Christian
Emperors
,
and
in
particular
cases
,
and
it
cannot
be
supposed
that
the
Church
should
designedly
set
up
her
Bishops
and
Laws
,
above
or
in
opposition
to
that
Government
which
the
frame
of
their
Religion
includes
,
in
Subordination
to
,
and
by
Protection
of
which
it
was
to
be
propagated
and
preserv'd
;
but
of
this
we
shall
have
occasion
anon
to
consider
farther
.
And
if
it
be
reply'd
,
that
a
Council
cannot
be
convened
or
meet
at
all
,
without
the
Prince's
Grant
,
at
least
his
Letters
of
leave
,
and
how
then
can
they
have
any
Autority
independent
?
or
should
they
otherwise
assemble
,
they
are
reputed
Seditious
,
Disturbers
of
the
Peace
,
and
of
Majesty
,
and
punishable
;
as
is
the
Law
imperial
16.
Cod.
Theodos
.
Tit.
1.
l.
3.
To
this
I
answer
,
neither
can
they
,
nor
ought
they
,
nor
did
ever
any
Christian
Council
otherwise
unite
in
their
Persons
,
then
by
the
Grant
and
Letters
Imperial
;
and
that
censure
was
just
,
if
any
did
otherwise
attempt
it
.
But
then
it
is
farther
to
be
consider'd
,
that
the
form
,
essence
and
force
of
a
Council
,
that
which
gives
a
right
for
Sanctions
,
and
invests
with
Autority
Ecclesiastical
,
is
not
their
local
personal
meeting
,
as
in
one
place
,
there
convocated
and
sitting
;
but
a
joynt-enquiry
and
resolution
as
to
the
Truth
's
debated
,
and
concurrency
as
one
man
in
the
Laws
enacted
,
upon
the
true
Motives
and
Reasons
of
Faith
and
the
Gospel
,
as
by
Tradition
transmitted
,
or
in
Discipline
,
for
Government
and
Peace
useful
,
and
which
may
be
done
by
the
Bishops
and
Clergy
dissite
,
and
in
diverse
Countries
by
their
Letters
Missive
and
Communicatory
,
those
Literae
signatae
or
systaticae
,
or
circular
Epistles
to
one
another
,
and
which
has
been
done
under
diverse
Circumstances
,
and
when
the
state
of
the
Church
was
so
low
,
and
its
Capacities
not
enabling
her
to
do
it
otherwise
,
as
is
plain
from
Church
Story
and
Practice
;
and
that
this
was
the
course
of
the
Church's
't
is
more
than
probable
,
when
that
debate
arose
about
the
keeping
of
Easter
,
an
account
of
whose
Epistles
we
have
,
appearing
to
this
purpose
,
given
us
by
Eusebius
,
Eccl.
Hist.
l.
5.
c.
23.
AND
lastly
,
that
this
Church
Power
is
derived
§
.
XLVI
only
from
the
Church
and
her
Bishops
to
others
in
the
Succession
,
exclusive
to
Kings
,
and
the
Clergy
are
not
in
this
sense
his
Ministers
,
he
ordains
and
substitutes
them
not
,
carries
nothing
of
opposition
in
the
action
it self
,
nor
any
thing
in
the
design
,
than
what
the
Incorporation
and
Offices
themselves
imply
,
and
which
has
been
hitherto
rendred
altogether
innocent
.
The
Leviathan
scruples
not
to
say
,
That
they
all
derive
their
Offices
and
Power
only
from
the
Prince
,
and
are
but
his
Ministers
,
in
the
same
manner
as
Magistrates
in
Towns
,
Judges
in
Courts
of
Justice
,
and
Commanders
in
Armies
are
;
and
his
account
,
why
they
must
be
so
,
is
,
because
the
Government
could
not
be
secure
upon
other
terms
.
If
the
Soveraignity
in
the
Pastor
over
himself
and
his
People
be
allow'd
of
,
it
deprives
the
Magistrate
of
the
Civil
Power
,
and
his
Peoples
dependency
would
be
on
such
their
Doctors
,
both
in
respect
of
the
opinion
they
have
of
their
Duty
to
them
,
and
the
fear
they
have
of
Punishment
in
another
World
,
Part
3.
Cap.
42.
but
this
mistake
of
his
has
been
enough
discovered
all
along
in
this
Treatise
,
and
will
be
more
hereafter
;
and
he
will
suppose
no
Power
to
be
,
but
what
is
outwardly
Coercive
;
and
for
his
two
Reasons
he
gives
,
they
are
no
less
apt
and
ill
placed
,
for
that
Duty
and
Obedience
Christians
are
engaged
in
by
St.
Paul
,
and
suitably
owe
to
their
Doctors
,
them
that
are
set
over
them
in
the
Lord
,
reaches
no
farther
than
does
their
Commission
,
which
is
only
in
order
to
Heaven
,
and
fear
of
Punishment
in
another
World
,
arises
in
a
particular
manner
,
from
their
Rebellion
and
Disobedience
to
Princes
;
this
is
one
of
the
Sins
is
there
to
be
Punished
;
and
for
Church-mens
being
no
less
subject
to
Ambition
and
Ignorance
than
any
other
sort
of
men
,
which
he
adds
for
another
reason
,
nothing
in
particular
can
justly
be
inferr'd
from
it
,
because
others
are
equally
liable
to
them
,
and
which
he
does
not
deny
.
CHAP.
V.
Chap.
5.
The
Contents
.
The
grand
Objection
out
of
Mr.
Hobbes
,
if
these
two
Powers
command
the
same
Person
at
the
same
time
inconsistent
Performances
;
it
arises
from
that
false
Principle
,
that
all
Power
is
outward
,
Sect.
1.
This
infers
equally
against
the
Laws
of
God
,
and
which
may
and
do
sometimes
thus
interfere
,
are
as
difficultly
reconcileable
with
the
State
acts
.
No
Church
Laws
oblige
against
Natural
Duty
.
The
Laws
of
Religion
considered
at
large
in
order
to
a
clearer
solution
,
Sect.
2.
Mr.
Hobbe's
Rule
will
Answer
all
;
Consider
what
is
,
and
what
is
not
necessary
to
Eternal
Salvation
,
Sect.
3.
The
same
is
the
Rule
of
the
Ancient
Fathers
,
Sect.
4.
If
Mr.
Hobbes
his
Faith
and
Obedience
be
all
that
is
Necessary
,
't
is
then
easily
determined
;
because
to
obey
only
the
Soveraign
,
Sect.
5.
Dr.
Tillotson
his
Sermon
of
Love
and
Peace
to
his
Yorkshire
Countreymen
,
not
to
be
Vindicated
from
being
herein
of
Hobbe's
Judgment
;
in
what
he
Dissents
from
him
.
No
Church-Power
,
since
Miracles
,
ceased
;
according
to
Mr.
Dean
,
Sect.
6.
The
Gospel
calls
for
Confession
and
Obedience
,
in
Opposition
to
,
though
not
in
Contempt
of
,
Princes
;
to
the
hazard
of
all
.
So
the
best
Christians
,
the
worst
of
Hereticks
;
only
Simon
Magus
,
Basilides
,
&c.
did
otherwise
,
Sect.
7.
For
a
full
Answer
,
the
Laws
of
Religion
are
to
be
ranked
under
Three
general
Heads
;
They
are
Arbitrary
and
Humane
,
Arbitrary
and
Divine
,
Necessary
and
Divine
,
Sect.
8.
Laws
Arbitrary
and
Humane
,
though
never
losing
their
Sanction
;
yet
cease
in
some
Cases
in
the
Execution
.
As
when
the
Empire
gave
Indulgencies
beside
the
Canon
,
Sect.
9.
The
Civil
Injunction
does
not
immediately
oblige
the
Christian
in
these
Cases
.
The
Church
has
her
own
Power
,
never
to
be
yielded
up
;
Ceremonies
not
the
main
thing
,
Sect.
10.
Not
to
be
changed
with
our
Clothes
.
That
Worship
which
is
best
not
to
be
foregone
;
only
to
yield
to
what
is
always
Necessary
.
The
Case
of
the
Asiaticks
about
Easter
,
Sect.
11.
Especially
in
our
Church
of
England
,
Sect.
12.
Least
of
all
are
our
Mutinies
and
Factions
,
our
even
weakness
,
a
Ground
for
Change
,
Sect.
13.
Laws
Arbitrary
and
Divine
,
cease
in
some
instances
,
as
to
Practice
;
the
Advantage
of
Afflictions
.
A
good
Christian
always
a
good
Subject
;
the
Empire
still
gave
Rules
and
Limits
in
the
Exercise
of
these
Positive
Duties
,
Sect.
14.
To
submit
and
cease
as
to
particular
Practice
,
upon
the
lawful
Command
of
the
Magistrate
,
is
not
the
Case
in
Doctor
Tillotson's
Sermon
,
to
give
up
the
Institution
to
him
.
If
commanding
a
false
Worship
I
am
to
withstand
him
.
'T
is
no
Hypocrisie
,
though
I
go
not
into
immediately
,
and
there
Preach
the
same
in
Spain
.
Mr
,
Dean's
unheard
of
Notion
of
Hypocrisie
,
in
what
Case
the
Magistrate
is
serviceable
,
to
promote
the
Faith
,
Sect.
15.
The
last
sort
of
Laws
,
both
Necessary
and
Divine
,
are
never
to
cease
in
any
one
Instance
,
or
under
what
Circumstances
soever
;
either
as
to
their
Right
or
Practice
.
I
am
never
to
do
any
one
Immorality
,
always
to
own
and
profess
the
Cross
of
my
Saviour
,
Sect.
16.
The
great
Goodness
of
God
in
giving
such
a
Subordination
of
Duties
,
that
the
end
of
each
may
be
answer'd
;
in
enjoyning
nothing
absolutely
necessary
to
Heaven
but
what
is
in
our
Power
;
that
no
Contingencies
of
this
World
can
take
from
us
our
Eternity
;
a
Reward
we
can
never
miss
of
without
our
own
Faults
,
Sect.
17.
THERE
is
but
one
thing
now
behind
that
§
.
I
seems
to
me
to
be
considered
,
as
requisite
for
the
cleering
this
Discourse
;
and
't
is
in
the
case
just
now
stated
.
As
suppose
the
Canons
of
the
Church
,
and
the
Laws
of
the
State
,
should
really
and
actually
stand
in
competition
,
that
they
enjoyn
and
prohibit
the
same
action
at
the
same
time
,
or
at
least
so
as
the
designs
of
both
cannot
at
once
be
served
and
complied
with
,
and
which
is
easily
to
be
supposed
,
and
must
fall
out
,
where
are
two
Soveraign
independent
Powers
over
one
and
the
same
Subjects
.
This
Mr.
Hobbs
aggravates
as
that
Kingdom
divided
in
it self
and
cannot
stand
,
it
must
necessarily
distract
a
People
,
and
expose
them
to
the
greatest
inconveniences
;
't
is
a
dividing
the
Soveraign
Power
,
here
is
a
Supremacy
against
Soveraignty
,
Canons
against
Laws
,
a
Ghostly
autority
against
the
Civil
,
two
Kingdoms
and
each
Subject
to
,
must
obey
two
Masters
,
who
both
will
have
the
Commands
observ'd
as
Law
,
which
is
impossible
.
This
he
places
among
his
other
effects
of
an
imperfect
institution
,
is
reckoned
up
and
urged
by
him
among
the
Infirmities
of
a
Common-wealth
:
nay
more
,
as
what
is
,
against
the
Essence
of
it
,
in
the
number
of
those
things
that
weaken
and
tend
to
its
dissolution
,
Leviathan
,
Part.
2
cap.
29.
And
all
this
as
objected
by
Mr.
Hobbs
,
is
easily
answer'd
,
and
has
been
over
and
over
again
in
this
Discourse
,
for
it
proceeds
alone
upon
that
false
precarious
supposition
,
and
pertinaciously
resolv'd
upon
Principle
of
his
,
and
his
other
Friends
above
reckoned
up
;
as
Erastus
,
Selden
,
Salmasius
,
&c.
which
have
formerly
perplexed
the
World
therewith
,
and
still
do
in
their
Adherents
.
That
there
is
no
Power
but
what
is
outwardly
cogent
upon
mens
Persons
or
Estates
or
Liberties
,
working
by
sensible
force
and
impressions
,
no
other
Kingdom
but
what
is
of
this
World
,
unless
a
Kingdom
of
Fairies
,
in
the
dark
,
as
Hobbs
ridicules
it
,
for
thus
he
argues
against
Bellarmine
,
and
concludes
his
Enquiries
all
in
vain
,
whether
the
Power
of
the
Pope
of
Rome
ought
to
be
Monarchical
,
Aristocratical
or
Democratical
;
because
all
these
Powers
are
Soveraign
and
Coercive
,
and
consequently
none
of
them
can
belong
to
him
as
from
Christ
,
Part
3.
c.
42.
And
hence
he
argues
on
in
the
next
Section
,
For
if
the
Supreme
King
have
not
his
Regal
Power
in
this
World
,
by
what
autority
can
Obedience
be
required
of
his
Officers
?
with
abundance
of
the
same
almost
every
where
.
But
yet
,
because
there
appears
some
shew
of
objection
in
the
thing
it self
,
and
it
may
fall
under
some
doubt
with
a
less
,
but
conscientious
,
considering
Person
,
whether
it
be
likely
,
and
also
consistent
with
obedience
to
,
and
the
ends
of
Government
,
that
two
such
Powers
,
both
obliging
,
should
be
erected
over
one
and
the
same
subject
,
and
in
what
case
it
will
be
that
they
are
to
obey
.
I
shall
add
farther
,
THAT
if
this
Conclusion
be
good
,
That
§
.
II
therefore
there
ought
to
be
no
Church
Power
nor
Laws
at
all
distinct
from
those
of
the
State
,
because
at
some
one
time
or
other
both
may
stand
in
competition
;
and
the
same
Action
,
at
the
same
time
may
fall
under
an
Injunction
and
Prohibition
;
and
these
Laws
of
the
Church
must
of
necessary
consequence
overthrow
and
over-rule
those
of
the
State
:
the
same
is
equally
deducible
from
the
Laws
of
God
and
Christ
,
immediately
given
by
them
,
or
their
Messengers
the
Apostles
;
all
which
will
be
as
much
liable
to
the
same
consequence
,
and
found
some
times
or
other
,
many
times
,
to
be
sure
,
as
inconsistent
in
the
particular
practice
,
as
to
what
the
Secular
Power
may
be
necessitated
to
command
.
The
Duties
to
be
performed
in
the
Congregation
,
as
Prayer
,
attending
the
Sacraments
,
&c.
are
what
are
the
appointment
of
Christ
,
and
obliging
every
Christian
;
and
yet
in
the
time
of
War
,
in
order
to
publick
Justice
,
by
the
very
accidents
and
contingencies
of
man's
life
,
do
and
must
come
cross
in
Mr.
Hobb's
sense
,
and
the
Governments
dissolution
must
be
also
hazarded
thereby
;
and
't
will
be
the
same
where
the
Gospel-Commands
reach
the
Imperate
Acts
of
the
Will
,
as
they
speak
,
or
organical
Duties
,
and
which
require
set
times
and
place
,
and
motions
in
the
Performance
;
and
yet
these
were
Soveraign
Laws
notwithstanding
,
when
actually
,
and
in
their
persons
given
by
Christ
and
the
Apostles
;
then
,
Mr.
Hobbs
acknowledges
them
to
be
such
,
only
to
be
superseded
on
diverse
Considerations
,
not
so
particularly
engaging
the
Performance
at
some
times
,
and
yet
still
continuing
to
be
obliging
,
as
in
their
several
designs
and
purposes
;
and
none
do
any
more
.
And
Herod
indeed
,
suspected
a
Dissolution
of
the
Government
by
it
;
these
very
Laws
of
God
compared
with
one
another
,
as
with
those
of
the
Civil
Magistrate
upon
these
mens
inferences
,
must
cease
,
were
unduly
imposed
,
because
they
are
not
at
all
times
,
by
reason
of
one
another
,
practicable
;
and
't
is
equally
impossible
to
Mourn
and
to
Rejoyce
,
to
Fast
and
to
be
Hospitable
,
to
be
upon
my
knees
at
Prayer
,
and
to
be
doing
Justice
on
the
Bench
,
to
obey
God
and
my
King
in
the
same
Person
,
at
one
and
the
same
time
,
and
in
the
same
Duties
,
as
to
obey
Soveraignty
and
Supremacy
,
Canons
and
Laws
,
a
Ghostly
and
a
Civil
Autority
,
and
all
or
none
;
are
on
the
same
account
to
be
placed
in
opposition
.
If
the
Objection
has
any
force
,
as
Mr.
Hobbs
thinks
it
has
,
and
lays
his
full
stress
against
Ecclesiastical
Laws
upon
it
:
And
again
,
if
whatever
is
from
a
due
institution
,
and
from
just
autority
,
then
looses
its
Sanction
and
Nature
,
is
to
be
null'd
and
to
cease
;
if
upon
other
Considerations
suspended
for
some
time
,
something
more
weighty
,
more
useful
,
or
absolutely
necessary
may
intervene
,
and
it
is
not
at
that
time
to
be
practised
and
complied
with
;
or
thus
,
because
not
always
practicable
it
ought
not
to
be
enjoyn'd
at
all
,
then
sundry
of
God's
own
Laws
must
cease
to
oblige
and
that
for
ever
,
or
were
unjust
in
their
Enactions
;
because
obliging
to
practice
only
in
their
due
times
and
circumstances
.
The
affirmative
Precepts
of
the
Ten
Commandments
themselves
will
fail
one
way
or
both
;
nor
does
any
pretend
in
his
Expositions
on
the
Decalogue
,
to
make
but
sense
of
such
those
Precepts
,
without
first
laying
down
that
distinction
of
semper
and
ad
semper
,
presupposing
and
taking
it
for
a
truth
,
that
,
that
which
is
always
a
Law
,
and
of
it self
obliging
,
does
not
actually
engage
to
performance
at
every
time
,
has
only
its
proper
seasons
for
practice
;
if
then
a
compromising
and
adjustment
is
not
allow'd
to
be
made
in
one
instance
,
't
is
not
in
the
other
;
and
,
if
in
any
one
,
't
is
in
all
;
we
can
as
easily
reconcile
the
Laws
of
the
Church
in
their
Practice
with
the
Laws
of
the
State
,
as
we
can
the
immediate
Laws
of
God
and
Christ
,
as
we
can
the
Laws
of
God
with
one
another
,
and
thorow
Obedience
in
every
respect
,
is
equally
possible
,
the
same
humane
Prudence
and
Discretion
,
one
and
the
same
;
but
course
of
things
,
their
Natures
and
Obligations
considered
,
will
determine
and
adjust
in
one
as
in
the
other
,
and
which
not
presupposed
,
and
made
use
of
in
all
,
there
will
be
indeed
,
only
justling
and
thwarting
,
as
to
all
our
Obligations
,
and
at
last
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Universal
Dissolution
.
Now
in
order
to
this
,
in
regard
to
the
Soveraignty
and
Supremacy
,
Laws
and
Canons
,
Civil
and
Ghostly
Obedience
,
as
't
is
phrased
,
and
which
is
at
present
the
particular
concern
;
what
I
have
already
said
in
the
former
Chapter
concerning
Church
Censures
,
Penances
,
Excommunications
,
and
the
Canons
of
Councils
,
and
their
particular
Obligations
,
might
suffice
in
general
,
and
satisfie
any
serious
inquirer
.
Nothing
of
this
nature
is
to
be
of
force
,
if
shutting
out
any
antecedent
immutable
known
Duty
,
implying
Rebellion
and
Sedition
,
thwarting
what
is
upon
any
occasional
Necessity
,
or
appearance
of
a
conveniency
,
commanded
by
the
lawful
Civil
Power
;
the
Church
always
asserts
,
owns
,
and
pleads
for
Princes
,
and
what
she
enjoyns
cannot
be
believed
to
be
of
force
,
or
by
her
intendment
,
if
against
them
.
But
my
purpose
is
to
go
a
little
farther
in
compliance
with
this
present
opportunity
,
and
to
consider
the
Laws
of
the
Church
,
in
the
large
acceptation
,
as
including
the
Laws
of
Religion
in
general
,
whether
meerly
Humane
and
Ecclesiastical
,
or
more
purely
and
immediately
Divine
,
given
by
Christ
and
his
Apostles
in
their
Persons
and
Instances
,
whether
as
to
Positive
institutions
or
Moral
,
and
in
regard
to
each
of
which
,
what
is
the
force
and
autority
of
a
civil
Command
,
how
far
it
either
suspends
,
or
disengageth
;
and
I
the
rather
also
do
it
,
take
this
latitude
,
because
the
one
when
well
considered
,
will
add
light
,
and
much
contribute
to
the
better
understanding
of
the
other
;
especially
to
the
clearing
of
the
point
of
Ecclesiastical
and
Civil
Power
,
their
extent
and
obligations
.
NOW
in
order
to
this
,
Mr.
Hobbs
himself
§
.
III
has
given
us
an
excellent
Key
,
and
his
Method
in
general
is
to
be
followed
by
us
;
I
'le
here
transcribe
his
words
,
than
which
nothing
can
be
more
apposite
.
But
this
difficulty
of
obeying
God
and
the
Civil
Soveraign
on
Earth
,
to
those
that
can
distinguish
betwixt
what
is
necessary
,
and
what
is
not
necessary
for
their
reception
into
the
Kingdom
of
God
,
is
of
no
moment
;
for
if
the
command
of
the
Civil
Soveraign
be
such
,
as
that
it
may
be
obey'd
without
the
forfeiture
of
life
eternal
;
not
to
obey
is
unjust
,
and
the
Precept
of
the
Apostle
takes
place
,
Servants
obey
your
Masters
in
all
things
;
and
the
Precept
of
our
Saviour
,
The
Scribes
and
Pharisees
sit
in
Moses
Chair
;
all
therefore
they
shall
say
,
observe
and
do
;
but
if
the
Command
be
such
as
cannot
be
obey'd
without
being
damned
to
eternal
Death
,
then
it
were
madness
to
obey
it
;
and
the
Council
of
our
Saviour
takes
place
,
(
Mat.
10.28
.
)
Fear
not
those
that
can
kill
the
Body
,
but
can
kill
the
Soul
.
All
men
therefore
that
would
avoid
both
the
Punishments
that
are
in
this
World
to
be
inflicted
for
Disobedience
to
their
earthly
Soveraign
,
and
those
which
shall
be
inflicted
in
the
World
to
come
for
Disobedience
to
God
,
have
need
to
be
taught
to
distinguish
well
between
what
is
,
and
what
is
not
necessary
to
eternal
Salvation
,
Leviathan
,
Part
3.
cap.
43.
§
.
IV
NOR
is
it
Mr.
Hobbs
his
Rule
only
,
but
the
Rule
of
those
who
were
as
much
better
,
as
they
are
ancienter
than
he
;
I
mean
the
Ancient
and
Holy
Fathers
of
the
Christian
Church
,
whom
we
find
thus
laying
down
these
distinctions
of
necessary
and
not
necessary
,
or
rather
more
and
less
necessary
,
for
the
adjusting
and
determining
concerning
the
degrees
and
measures
of
Duty
,
whether
to
God
or
Man
.
In
Clemens
Alexandrinus
,
we
have
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tenents
that
are
Principal
and
of
a
first
Order
,
and
others
that
are
higher
,
and
go
beyond
them
,
Strom.
l.
6.
pag.
675.
and
Lib.
4.
p.
538.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whatever
is
impossible
is
not
necessary
,
and
what
is
necessary
is
easie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
is
no
want
or
inability
to
such
things
,
we
are
indispensably
to
do
.
Idem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
2.
c.
1.148
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Strom.
lib.
7.
pag.
737.
in
the
Life
of
Constantine
by
Eusebius
,
l.
2.
c.
70
,
71.
there
is
mention'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Head
and
Uppermost
of
the
Commandments
in
the
Law
,
which
will
admit
of
no
debate
and
demur
in
the
assent
unto
them
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
same
purpose
in
Evagrius
,
Eccl.
Hist.
l.
1.
c.
11.
which
are
Principles
and
not
to
be
innovated
in
or
dissented
from
,
which
to
do
is
certain
Punishment
,
in
some
points
a
liberty
to
change
is
granted
,
but
not
in
all
;
as
it
is
in
that
Chapter
.
St.
Austin
discourses
of
some
things
,
ad
ipsa
fidei
pertinent
fundamenta
,
as
the
foundation
and
support
of
Religion
;
and
which
if
taken
away
,
Totum
quod
in
Christo
auferre
molitur
,
Christianity
it self
is
gone
with
it
,
and
in
others
he
leaves
a
latitude
,
and
good
and
Learned
Men
may
dissent
about
them
,
Lib.
1.
cont.
Julian
.
Pelag.
cap.
6.
&
Ep.
157.
ad
Optatum
;
and
not
thus
to
consider
things
is
occasion
of
distraction
among
Christians
,
nor
can
Conscience
receive
a
just
satisfaction
in
discharge
of
her
Obedience
.
I
do
not
know
how
to
express
my self
better
than
in
the
words
of
our
Learned
Dr.
Hammond
.
Serm.
on
Acts
3.26
.
Vol.
2.
There
is
not
a
more
noxious
mistake
,
a
more
fatal
piece
of
Stoicism
among
Christians
,
than
not
to
observe
the
different
degrees
and
elevations
of
Sin
,
one
of
the
first
,
another
of
the
second
magnitude
;
it
is
the
ground
,
to
say
no
more
,
of
a
deal
of
desperate
prophaneness
.
And
it
is
this
in
particular
is
lamented
in
John
Calvin
by
Arnoldus
Poelengburgh
(
one
friend
enough
to
him
)
that
he
did
not
apprehend
and
separate
inter
fundamentalia
&
non
fundamentalia
,
between
what
was
fundamental
and
what
not
;
Vberiori
cum
fructu
arduum
opus
reformationis
promovisset
;
and
which
had
he
done
,
his
Reformation
had
been
with
much
success
carried
on
by
him
,
inter
Ep.
Eccl.
pag.
328.
Amstelodam
.
BUT
then
what
is
necessary
and
what
not
,
§
.
V
and
such
the
degrees
of
it
,
is
that
which
will
be
harder
yet
to
determine
,
unless
we
go
on
with
Mr.
Hobs
in
that
Chapter
,
and
then
indeed
't
is
easie
enough
done
.
For
he
tells
us
,
All
that
is
necessary
to
Salvation
is
contained
in
two
Virtues
,
Faith
in
Christ
,
and
Obedience
to
Laws
,
and
the
Laws
we
are
to
obey
are
only
what
the
Civil
Soveraign
has
made
so
,
and
the
Precepts
of
the
Bible
oblige
no
otherwise
,
then
as
he
so
commands
and
puts
his
Sanction
upon
them
,
and
this
all
the
Obedience
is
necessary
to
salvation
,
and
by
Faith
he
only
means
,
that
Jesus
is
the
Christ
;
thus
indeed
it
is
not
hard
to
reconcile
our
obedience
to
God
with
our
obedience
to
the
Civil
Magistrate
,
as
himself
there
very
well
infers
,
because
on
his
terms
we
owe
,
and
are
to
pay
,
no
obedience
to
God
at
all
;
all
the
faith
we
are
not
to
violate
,
and
all
the
Laws
we
are
to
obey
,
are
only
this
,
that
Commandment
to
obey
our
Civil
Sovereign
,
and
whatever
rules
he
assigns
for
our
obedience
,
nothing
upon
these
accounts
,
can
make
demur
,
or
but
lay
a
scruple
upon
conscience
;
for
the
point
is
plain
and
easie
,
and
decided
to
our
hands
,
that
't
is
Man
and
not
God
we
are
to
obey
,
unless
man
please
to
receive
and
imbody
into
his
Codes
or
Laws
,
what
God
in
Scripture
has
proposed
and
recommended
unto
us
,
not
unlike
that
Law
of
the
Senate
,
decided
and
exposed
by
Tertullian
Apol.
cap.
5.
Ne
quis
Deus
ab
Imperatore
consecretur
nisi
à
Senatu
probatus
,
apud
nos
de
humano
arbitrio
divinitas
pensitetur
,
nisi
homini
Deus
placuerit
,
non
erit
Deus
,
that
none
must
be
consecrated
a
God
,
unless
approved
of
by
the
Senate
,
the
Apotheosis
is
from
man
,
by
his
favour
and
grant
,
and
unless
God
pleases
man
he
shall
not
be
God
.
§
.
VI
AND
all
this
is
not
much
to
be
admired
in
Hobbs
and
Spinosa
his
Scholar
,
whose
known
design
is
to
depretiate
,
and
make
nothing
at
all
of
the
Gospel
of
Christ
,
to
render
both
God
and
his
Church
insignificant
;
but
the
admiration
and
astonishment
is
this
,
to
see
it
publickly
Preach'd
,
and
then
Printed
in
our
Church
of
England
,
and
by
him
that
is
of
a
higher
Order
and
Dignity
there
,
as
by
the
Dean
of
Canterbury
,
as
in
his
Sermon
above
mentioned
;
and
he
that
takes
but
a
little
pains
to
run
over
that
train
of
absurdities
collected
out
of
Mr.
Hobbs
,
by
the
great
Archdeacon
of
Canterbury
,
in
his
late
Treatise
of
the
[
Obligation
of
Christianity
by
Divine
Right
]
and
compares
them
with
that
passage
of
the
Sermon
,
and
the
following
part
of
the
Section
,
the
occasion
of
this
Discourse
will
find
very
little
difference
in
the
expression
and
delivery
.
So
many
of
those
most
fulsome
Positions
,
to
come
so
very
near
what
is
said
by
the
Dean
,
as
his
own
present
Judgment
,
that
no
less
than
an
Ambition
of
being
suspected
for
a
Hobbist
,
if
not
embraced
as
really
such
,
could
have
drawn
it
from
his
Tongue
and
Pen
;
and
the
next
wonder
must
be
,
that
two
such
opposite
Judgments
,
and
at
this
time
o'
th'
day
in
the
Church
of
England
,
should
be
found
fellow
members
together
,
and
with
the
two
Head
Titles
,
in
her
famous
Metropolitical
Church
of
Canterbury
.
And
had
I
been
of
the
same
Judgment
with
Mr.
Deane
,
or
but
inclinable
to
a
perswasion
,
in
order
to
it
;
and
had
Yorkshire
been
my
Country
,
and
I
to
Preach
a
Sermon
to
my
fellow
Natives
of
it
,
of
Love
and
Peace
,
as
he
once
did
,
I
would
never
have
laid
the
Surplice
and
Cross
and
Kneeling
at
the
Altar
upon
the
Bishops
,
but
plainly
told
them
,
that
they
were
made
Law
,
and
establish'd
by
the
Civil
●…veraign
,
and
they
were
to
thank
God
it
was
no
worse
,
and
did
the
King
command
to
adore
the
Linnen
,
or
Font
,
or
Tables
themselves
,
they
are
not
to
gain-say
and
affront
,
because
affronting
Laws
and
Magistracy
,
to
pretend
to
a
farther
obligation
from
Conscience
,
and
to
oppose
even
a
false
Religion
,
or
to
make
Proselytes
to
their
own
,
though
they
be
never
so
sure
they
are
in
the
right
,
is
to
be
guilty
of
gross
hypocrisie
,
without
an
extraordinary
Commission
from
God
to
that
purpose
,
they
are
no
more
obliged
to
do
it
here
at
home
,
than
to
go
into
Spain
,
or
Italy
,
or
Turkey
,
and
there
make
Converts
,
and
which
no
Protestant
holds
himself
obliged
to
do
.
Sure
I
am
the
Bishops
had
had
more
Justice
done
them
than
they
found
in
the
Sermon
,
and
it
seems
very
unequal
,
that
they
should
be
supposed
to
redress
,
and
be
left
wide
open
to
a
popular
Odium
,
because
not
doing
,
what
never
was
in
their
Commission
,
what
would
have
been
their
gross
hypocrisie
in
attempting
,
because
having
neither
an
extraordinary
Commission
for
it
,
nor
hath
the
Providence
of
God
made
way
by
the
Permission
of
the
Magistrate
,
and
all
that
can
be
reply'd
is
this
,
that
Mr.
Dean
chang'd
his
Judgment
upon
the
writing
his
next
Sermon
,
which
he
hath
declared
to
be
by
Nature
mutable
,
and
thereby
has
this
advantage
,
is
always
ready
for
better
information
,
or
rather
to
act
the
Aecebolius
as
occasion
;
and
to
do
him
all
the
right
I
can
,
this
is
to
be
said
for
him
,
that
he
dissents
from
Mr.
Hobbs
something
in
this
very
passage
of
his
Sermon
;
for
the
inference
on
his
side
is
strong
,
that
where
extraordinary
Commission
by
Miracles
is
evidenced
,
a
false
Religion
is
to
be
opposed
,
and
the
true
one
to
be
Preach'd
,
though
the
Magistracy
and
Law
be
otherwise
;
which
Mr.
Hobs
will
by
no
means
allow
,
he
will
not
permit
it
to
the
Apostles
,
Leviathan
,
Part
3.
Cap.
42.
but
then
how
Mr.
Dean
will
avoid
this
Consequence
,
that
there
is
no
Church
Power
on
Earth
;
nor
is
it
lawful
for
any
one
to
Preach
the
Gospel
,
when
it
is
not
Law
by
the
Civil
Soveraign
,
since
those
Miracles
,
which
alone
were
in
the
Apostles
time
,
and
which
is
,
though
less
of
it
,
every
whit
as
rank
Hobbism
,
I
have
not
sagacity
enough
to
see
,
that
he
desires
to
do
it
,
is
not
very
certain
;
all
that
can
be
said
for
him
is
,
that
he
seems
to
have
been
but
raw
in
the
Controversie
,
and
is
ready
,
as
all
such
ought
to
be
,
to
submit
upon
better
Information
,
and
to
which
if
these
Papers
contribute
,
they
so
far
answer
the
design
of
the
Author
.
BUT
whatever
either
Mr.
Hobs
or
his
Adherents
§
.
VII
have
wrote
or
preached
,
sure
we
are
our
Saviour
calls
for
Confession
before
Men
,
for
the
owning
asserting
and
publishing
his
Truths
,
and
most
of
all
then
,
and
most
publickly
,
when
mostly
opposed
,
with
the
greatest
hazard
and
jeopardy
,
even
before
Kings
,
and
not
to
be
ashamed
,
when
the
Kings
of
the
Earth
stand
up
,
and
the
Rulers
take
Council
together
against
us
;
and
Christ
risen
from
the
Dead
is
not
only
to
be
believed
in
the
Brain
and
Heart
,
but
to
be
confessed
too
with
the
Mouth
,
if
Salvation
the
effect
of
it
;
as
St.
Paul
tells
us
,
1
Cor.
10.
whatever
anteceding
Law
against
us
,
or
what
Power
soever
enacting
;
't
is
our
very
case
now
as
was
St.
Peter's
in
the
Acts
;
and
we
are
to
obey
God
and
not
Man
.
And
as
sure
I
am
also
that
this
was
the
Practice
of
the
succeeding
Holy
Fathers
and
Professors
of
the
Church
,
in
the
best
Ages
of
it
,
who
still
opposed
whatever
Religion
was
false
,
by
what
Law
soever
established
and
abetted
,
and
still
possessed
and
preached
the
true
in
opposition
to
it
,
with
the
hazard
of
whatsoever
was
merciless
from
this
World
could
attend
them
for
it
.
Nor
was
it
then
thought
a
Contempt
or
Affront
to
the
Persons
,
or
Laws
,
or
Offices
of
the
Civil
Magistrate
;
nor
was
it
believed
so
to
be
by
the
Empire
it self
,
where
satisfaction
desired
,
or
enquiry
made
;
as
appears
particularly
in
the
days
of
Trajan
,
who
ceased
his
Persecutions
and
Jealousies
too
,
being
well
assured
that
they
met
before
day
,
to
Pray
and
give
Thanks
to
,
and
Praise
God
and
Christ
;
covenanting
against
Adultery
,
Murder
,
and
such
like
Iniquities
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
they
acted
nothing
at
all
against
the
Laws
,
and
the
Government
was
not
affronted
,
nor
endanger'd
by
it
;
an
account
of
which
is
to
be
seen
,
Tertul.
Apol.
c.
1.
and
in
Eusebius
his
Church
History
,
Lib.
3.
c.
33.
and
not
to
Profess
Christianity
,
was
to
deny
it
,
and
nothing
but
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
second
Baptism
,
as
't
is
call'd
in
Sozomen's
Church
History
,
that
initiation
or
entrance
by
a
new
Engagement
,
a
thorow
Change
,
and
severe
Repentance
,
could
give
again
a
Name
or
Interest
in
Christ
,
replace
such
among
the
Candidates
for
Heaven
.
And
those
that
offered
at
the
Heathen
shrines
at
the
Command
of
the
Emperor
,
that
fell
away
and
disown'd
the
Faith
in
the
time
of
Persecution
,
were
not
received
,
nor
had
their
Libellum
Pacis
,
admitted
to
a
Reconciliation
and
Unity
with
the
Church
,
but
upon
severest
Penance
,
and
a
larger
trial
of
after-adherency
,
and
such
were
never
admitted
into
Holy
Orders
,
to
any
Charge
,
or
Publick
Power
in
the
Church
,
or
if
in
Holy
Orders
before
,
he
was
deposed
for
ever
;
of
so
much
blacker
a
guilt
was
it
not
to
Preach
Christ
,
than
not
barely
only
to
confess
him
,
(
however
Mr.
Dean
places
no
Duty
at
all
in
it
,
but
the
quite
contrary
)
as
appears
all
along
in
the
Story
of
those
times
,
and
the
Rules
and
Canons
of
the
Church
made
occasionally
on
such
accounts
.
And
we
have
instances
in
some
,
that
when
dragg'd
to
the
Idol
,
with
Cenfers
in
their
Hands
,
and
there
forced
to
offer
;
as
it
was
one
of
the
Devices
of
the
Devil
,
thus
outwardly
to
gain
Countenance
to
his
Worship
,
Men
of
greater
Eminency
in
Christianity
being
reserv'd
for
this
purpose
,
and
whose
Examples
were
more
prevailing
,
and
apter
to
perswade
,
being
represented
as
such
that
had
freely
offer'd
;
these
Christians
did
not
satisfie
themselves
in
their
own
innocency
,
and
that
the
Church
did
so
repute
and
receive
them
,
but
when
released
,
openly
declared
the
force
in
the
face
of
the
Magistracy
,
and
their
greatest
Conventions
,
and
were
again
laid
hold
of
for
it
,
went
immediately
to
the
stake
,
or
the
Beasts
,
suffer'd
Martyrdom
for
it
;
though
the
Laws
of
the
Land
Prohibited
it
,
and
the
doing
of
it
was
Death
,
though
indulged
by
the
Church
,
and
the
present
Circumstances
indemnified
,
if
not
done
;
yet
all
did
not
perswade
,
when
but
in
shew
to
the
World
their
Christianity
was
not
own'd
,
and
to
the
appearance
of
many
denied
by
them
,
they
could
on
no
other
terms
believe
themselves
Christians
,
nor
consequently
design
to
live
upon
Earth
,
than
as
on
Earth
they
confessed
their
Saviour
before
Men
;
on
this
account
only
did
they
expect
that
Christ
should
own
them
before
his
Father
which
is
in
Heaven
.
And
they
were
only
the
worst
of
Hereticks
and
of
Men
,
which
,
in
that
Age
,
taught
and
practised
otherwise
.
Simon
Magus
,
and
his
Sect
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
was
receiv'd
to
be
the
Ring-leader
of
all
Hereticks
;
nor
was
there
any
thing
so
impure
which
he
and
his
followers
did
not
out-do
them
in
,
as
Eusebius
tells
us
,
Hist.
Eccl.
lib.
2.
c.
14.
and
particularly
he
tells
us
,
lib.
4.
c.
7.
that
these
were
the
Tenents
of
Basilides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
is
indifferent
to
eat
what
is
offer'd
to
Idols
,
and
deny
the
Faith
in
the
time
of
Persecution
,
and
suitably
I
find
this
account
of
them
in
Irenaeus
,
That
whatsoever
they
outwardly
committed
against
the
rules
of
the
Gospel
was
no
Sin
,
that
they
were
not
saved
by
their
just
actions
,
that
there
was
no
such
thing
as
Martyrdom
,
and
by
the
Redemption
it
was
so
ordered
,
that
the
Judge
had
no
advantage
over
them
,
Ed.
Fenard
.
Paris
.
l.
1.
c.
20.
l.
4.
c.
64
,
&c.
that
they
were
in
their
own
opinion
of
themselves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Kingly
Royal
Priesthood
,
and
People
,
in
this
sense
,
because
above
all
Laws
and
Rules
of
good
living
,
as
St.
Clemens
,
Strom.
3.
p.
438
,
439.
Ed.
Sylburg
.
and
no
doubt
but
Mr.
Hobs
has
been
very
well
acquainted
with
these
Men
,
though
he
may
pass
for
an
Original
,
with
many
of
his
Wel-wishers
.
IT
then
appearing
that
Obedience
is
due
§
.
VIII
from
a
Christian
,
to
both
God
and
Man
,
to
his
Church
and
his
Prince
,
and
Religion
and
Loyalty
are
what
he
must
Profess
and
Practice
;
what
is
the
case
that
the
one
may
and
must
yield
to
the
other
in
,
abate
and
be
suspended
for
some
time
,
and
in
some
distinct
Acts
and
Offices
,
and
neither
be
violated
,
be
affronted
,
or
contemn'd
,
in
the
true
intent
,
design
and
purpose
of
both
,
I
do
now
undertake
to
give
Satisfaction
;
and
in
order
to
which
we
are
to
range
and
limit
the
Laws
of
Religion
under
these
three
general
Heads
,
that
the
Duties
in
each
Branch
may
the
more
particularly
appear
,
to
whoso
considers
them
.
1.
They
are
such
as
are
Arbitrary
in
their
Sanction
and
Enacting
,
without
any
antecedent
Necessity
,
as
to
the
particular
instance
,
and
might
have
been
these
or
other
,
but
are
Humane
only
and
Ecclesiastical
,
constituted
and
limited
by
the
Bishops
and
Governors
of
the
Church
,
in
their
Canons
and
Rules
to
that
purpose
,
and
which
together
with
the
decency
,
and
aptness
,
and
usefulness
of
the
things
themselves
,
renders
obliging
.
2.
They
are
such
as
are
equally
Arbitrary
,
and
without
any
foregoing
Obligation
,
as
are
the
former
,
the
reason
and
force
of
which
depends
upon
the
choice
and
Autority
of
the
Law-giver
;
but
here
is
the
difference
,
these
Laws
are
Divine
,
their
Author
and
Institutor
is
Christ
,
or
such
as
were
immediately
inspir'd
,
miraculously
and
in
an
extraordinary
manner
commissioned
by
him
in
order
to
this
very
thing
.
Such
are
the
Sacraments
,
&c.
and
which
might
have
been
other
than
they
now
are
,
had
he
pleased
.
3.
They
are
such
as
are
no
ways
Arbitrary
in
the
instance
,
but
follow
necessarily
and
naturally
upon
the
supposal
and
reception
of
Religion
,
and
this
,
whether
the
Religion
be
that
of
Nature
,
immediately
flowing
from
our
Natural
Relations
and
dependency
to
and
upon
God
,
and
one
another
;
such
are
all
the
Acts
of
Natural
Religion
,
as
Faith
and
Relyance
upon
God
,
Prayer
and
Praises
,
and
Thanksgivings
to
him
,
an
Imitation
and
Copying
out
of
his
Purity
and
Holiness
,
Love
,
and
Faith
,
and
Justice
,
being
tender-hearted
and
affectionate
to
one
another
,
with
more
of
the
like
nature
,
and
to
which
all
Mankind
is
oblig'd
immutably
and
for
ever
,
not
by
any
positive-superadded
Law
or
Injunction
,
but
by
the
force
and
necessary
results
of
his
Creation
,
connate
and
congenious
with
mans
being
and
subsistency
,
and
the
first
Notions
of
Religion
;
Man
must
fall
from
his
Orb
,
cease
his
own
proper
instincts
and
operations
without
them
;
or
whether
the
Religion
be
founded
in
the
Offices
of
Christ
,
to
which
he
was
since
deputed
of
the
Father
upon
Earth
,
as
a
King
,
Prophet
and
Priest
,
in
order
to
Man's
Redemption
,
and
is
in
part
now
executed
in
Heaven
,
to
govern
,
teach
,
satisfie
and
intercede
for
him
;
and
which
implies
and
includes
,
in
the
first
design
and
purpose
,
whatever
Duty
and
Service
is
Natural
,
as
above
,
and
its
farther
distinct
Acts
and
Obligations
,
are
,
that
this
Saviour
and
Redeemer
be
believed
in
,
inwardly
and
from
the
Heart
,
and
suitably
be
obey'd
and
submitted
to
as
is
required
of
us
by
him
;
and
this
to
be
publickly
own●d
and
confessed
in
each
of
his
Offices
,
even
on
the
Cross
it self
,
when
in
the
greatest
hazards
,
when
call'd
before
Kings
for
his
Name
sake
,
and
this
so
immediately
and
indispensably
every
Christian's
Duty
,
that
not
only
his
Honour
and
Advantage
is
placed
in
it
,
but
he
must
cease
to
be
a
Christian
without
it
,
and
his
Saviour
will
not
upon
others
terms
own
him
before
his
Father
which
is
in
Heaven
,
the
Religion
cannot
be
where
it
is
not
,
we
cannot
suppose
a
Saviour
to
come
in
that
Nature
into
the
World
,
so
to
dye
and
live
for
us
,
upon
other
terms
,
't
is
all
connate
with
the
being
and
offices
of
a
Redeemer
.
I
'le
consider
them
each
in
their
order
.
1.
THE
Laws
of
Religion
are
Church
§
.
IX
Laws
,
Determinations
of
what
are
in
themselves
indifferent
,
so
order'd
in
the
course
of
things
,
as
to
be
the
Subject
of
Laws
Ecclesiastical
,
for
the
present
Power
to
enact
and
repeal
,
limit
or
enlarge
,
suspend
or
execute
as
occasion
and
circumstances
direct
and
urge
,
and
tend
to
the
more
decent
and
uniform
,
apt
and
suitable
Performance
of
what
is
in
an
higher
order
of
Duty
,
and
farther
degree
of
Necessity
,
and
to
which
there
is
no
antecedent
fixed
Rule
given
;
nor
can
the
most
Lesbian
rule
of
what
Latitude
,
or
how
comprehensive
soever
,
be
so
at
once
contrived
and
made
,
upon
the
greatest
foresight
of
the
Law-giver
,
as
to
be
so
fitted
for
and
answer
each
Case
that
offers
,
or
Circumstance
that
may
happen
,
to
fall
in
of
it self
,
and
comply
with
the
present
accident
,
and
then
,
if
no
present
Power
to
oblige
and
over-rule
,
only
disorder
and
confusion
in
the
Church
will
be
the
consequent
.
Now
these
Laws
though
in
themselves
obliging
,
and
each
Christian
,
as
a
Member
of
that
Society
,
stands
immediately
engag'd
unto
them
;
nor
can
any
other
Foreign
Power
repeal
or
null
them
as
to
their
Sanction
,
yet
there
may
be
,
there
is
to
be
,
a
Cessation
as
to
Practice
under
some
Cases
and
Circumstances
,
and
the
particular
local
Performance
may
be
superseded
at
present
,
or
suspended
for
the
future
;
nor
do
the
terms
for
Heaven
consist
in
the
forbearance
,
or
shut
out
of
the
Church-Society
because
of
it
,
little
Accidents
and
Contingencies
,
not
to
be
foreseen
,
nor
prevented
,
will
oft
obstruct
,
and
become
lawful
Impediments
;
and
much
more
where
the
Civil
Power
comes
thwarting
upon
us
,
and
renders
Church
Laws
impracticable
,
a
Secular
inhibition
upon
Penalties
and
Inconveniencies
,
which
tend
to
the
greater
Damage
of
our
common
Christianity
if
incurr'd
,
and
to
the
silencing
and
abating
from
Duties
of
a
higher
concern
.
Acts
of
Charity
,
we
know
,
are
to
cease
in
respect
of
Acts
of
Justice
,
nor
does
the
Practice
of
Charity
oblige
at
all
,
but
as
qualified
,
and
in
set
Capacities
;
every
one
is
to
give
as
he
is
able
,
and
yet
both
oblige
in
their
kind
and
order
,
and
the
engagement
is
always
the
same
and
perpetual
,
the
former
is
not
null'd
by
reason
of
the
present
incapacity
,
or
doth
it
end
with
the
Cessation
,
as
to
Practice
,
or
hath
the
veriest
Lazar
,
a
Charter
thereby
,
for
inhumanity
.
And
upon
the
same
account
it
is
,
and
the
Parity
of
Reason
,
that
even
particular
Acts
of
the
Positive
Institutions
and
Worship
of
God
,
give
way
to
Obedience
to
Governors
,
and
when
the
common
Political
good
of
Mankind
is
engaged
,
as
I
shall
have
occasion
to
instance
farther
hereafter
.
Upon
these
accounts
it
is
,
that
the
Laws
and
Magistracy
are
not
to
be
affronted
or
contemned
,
nor
can
the
Magistracy
it self
subsist
with
the
Church
upon
other
terms
.
Obedience
is
to
be
preferr'd
before
Sacrifice
,
the
positive
Appointments
even
of
God
himself
,
and
much
more
may
the
Obligation
cease
,
and
which
created
in
us
a
Duty
,
in
Laws
purely
Humane
and
Ecclesiastical
.
'T
is
true
,
these
Powers
did
never
yet
clash
,
or
break
out
into
publick
Oppositions
;
from
the
time
that
the
Empire
became
Christian
,
and
so
along
in
the
best
and
flourishing
Ages
,
as
is
above
observed
,
the
Empire
still
consulting
the
Church
,
and
her
Canons
were
made
Law
;
or
if
otherwise
▪
and
some
particular
Indulgences
and
Abatements
there
was
,
as
to
Church
Duties
,
by
good
Emperors
,
upon
the
score
of
their
alone
Imperial
Power
,
granted
,
as
some
there
was
,
upon
what
rules
of
Policy
and
Necessity
,
is
not
now
needful
to
enquire
,
and
which
we
have
reason
to
believe
the
Church
never
consented
to
,
and
to
be
sure
there
was
no
antecedent
Canon
to
go
by
;
yet
we
know
this
,
that
the
Church
submitted
,
and
her
Discipline
was
so
far
relaxed
and
abated
thereby
.
Constantine
the
Great
was
always
a
favourer
of
the
true
Catholicks
,
and
upheld
and
maintain'd
them
in
each
their
Privileges
and
Immunities
,
suffering
no
one
Sect
to
advance
above
,
to
oppress
and
invade
them
;
and
yet
he
sometimes
gave
Indulgencies
to
all
Sects
whatever
,
the
Heathens
not
excepted
,
and
laid
Penalties
upon
none
,
because
of
their
Religion
,
and
the
Novatians
in
particular
had
again
special
favour
,
when
all
other
Conventicles
were
put
down
,
Euseb.
Hist.
l.
10.
c.
5.
De
Vit.
Constant
.
l.
2.
c.
59.
Socrat.
Hist.
l.
5.
c.
10.
and
that
they
had
their
Churches
in
Rome
it self
,
and
flourish'd
there
in
many
Congregations
,
and
with
great
Auditories
Socrates
also
tells
us
,
till
removed
by
Pope
Celestinus
,
l.
7.
c.
11.
and
that
most
Pestilent
Sect
of
the
Donatists
,
all
along
condemn'd
by
the
Catholick
Church
,
was
so
long
indulg'd
by
Constantine
,
till
incourag'd
by
his
Mercy
,
they
brake
out
into
Tumults
and
Seditions
,
and
the
Empire
was
unsafe
,
even
shaken
by
them
(
the
Natural
effect
of
all
Schisms
)
and
there
was
a
Necessity
for
recalling
their
Grants
of
Liberty
,
as
also
by
their
other
continued
outrages
upon
all
that
was
Sacred
and
Separate
,
whether
Persons
or
Objects
;
all
which
is
to
be
seen
at
large
in
Optatus
and
Saint
Austin
,
especially
Lib.
3.
Cont.
Cres
.
con.
Donatist
.
or
he
that
desires
an
account
of
them
more
briefly
,
let
him
read
it
,
given
by
Vallesius
in
his
Treatise
entitled
De
Scismate
Donatist
.
bound
up
at
the
end
of
his
Eusebius
Church
History
.
Now
in
these
Cases
,
the
Church
Power
and
Laws
are
to
cease
in
part
in
the
Execution
,
though
the
right
remains
,
nor
were
they
so
exercised
against
these
Schismaticks
,
as
otherwise
they
ought
and
would
have
been
.
If
God's
Name
cannot
be
glorified
on
Earth
,
in
that
decent
,
befitting
,
reverend
useful
way
,
agreeing
with
his
Nature
and
Worship
,
and
our
relations
to
him
,
and
the
whole
Earth
be
filled
with
his
due
Praise
at
once
,
the
Church
Power
and
Laws
which
provide
that
it
may
,
are
not
to
be
stretched
beyond
those
Designs
for
which
she
is
endowed
with
a
Power
for
Sanction
,
nor
can
any
Society
suppose
themselves
obliged
to
promote
by
such
means
as
God
never
put
into
their
hands
;
the
holy
Bishops
therefore
and
good
Christians
of
old
,
praised
God
for
the
Liberties
and
Advantages
they
had
in
their
own
Persons
and
Congregations
,
adorning
their
Professions
by
Zeal
and
good
Works
,
they
could
not
remedy
in
others
what
Power
and
Laws
,
which
they
had
not
,
did
indulge
and
indemnifie
them
in
.
Or
if
this
by
a
Law
he
denied
to
themselves
,
the
Laws
purely
Ecclesiastical
were
never
design'd
nor
urg'd
,
so
to
oblige
against
the
state
,
as
that
the
particular
Practice
is
in
the
immutable
indispensable
Duties
for
Heaven
,
and
in
such
cases
't
is
only
their
equity
,
reasonableness
,
higher
use
and
advantage
in
the
Christian
Worship
is
to
be
insinuated
,
pleaded
and
perswaded
unto
.
Autority
over
mens
Persons
or
Actions
was
never
placed
in
Church-men
,
nor
has
it
any
other
influence
or
effect
upon
either
,
than
to
exclude
them
the
Kingdom
of
Heaven
;
nor
will
omissions
of
this
Nature
,
and
under
the
same
Circumstances
amount
unto
that
,
nor
can
any
man
lose
his
Heaven
for
it
,
it
may
be
a
Sin
in
such
,
as
with
too
much
liberty
,
or
too
little
regard
indulge
or
restrain
,
or
in
such
as
too
gladly
accept
of
it
,
to
the
neglect
,
or
abuse
,
or
contempt
of
the
Service
of
God
;
but
there
can
be
none
in
those
,
where
Necessity
lays
the
force
,
and
the
harder
terms
and
obligations
from
the
Powers
of
the
World
,
makes
the
intermission
and
Vacancies
in
the
Performances
.
§
.
X
TO
say
the
whole
and
alone
Power
to
make
Church
Laws
,
and
six
Rules
in
God's
Worship
is
in
the
Prince
,
is
against
the
supposal
that
the
Church
is
an
Incorporation
by
Divine
Appointment
with
its
own
Laws
and
Officers
,
a
City
within
it self
,
with
its
own
Rules
for
Unity
within
its
self
,
and
those
that
place
all
here
,
and
such
there
be
,
and
urge
the
unreasonableness
of
Separation
upon
the
account
of
things
indifferent
,
because
against
the
civilly
established
Polity
of
a
Nation
,
which
has
appointed
their
present
use
and
observancy
,
seem
to
make
the
terms
for
Unity
and
Compliance
too
wide
▪
as
others
do
too
narrow
,
and
the
accidents
of
the
World
may
occasion
inconveniencies
insupportable
;
the
very
naming
it
is
Scandalous
,
that
a
Christian
is
originally
engaged
by
his
Profession
to
receive
Rules
in
Holy
Worship
from
an
Atheist
,
or
a
Mahumetan
,
for
such
Persons
may
be
,
and
so
then
it
must
be
,
upon
these
Principles
;
't
is
one
thing
to
want
what
ought
to
be
,
or
what
is
most
useful
,
through
an
undue
Administration
of
Justice
,
and
which
my
Religion
may
engage
me
to
undergo
,
and
quite
another
thing
to
be
antecedently
engag'd
in
their
Determinations
.
Nor
again
on
the
other
hand
,
can
the
Church
be
supposed
to
ingage
immutably
and
peremptorily
by
those
Laws
of
her
own
,
though
never
so
apt
and
useful
,
to
the
Practice
of
which
,
the
Persons
,
and
other
Advantages
from
the
World
are
necessary
,
and
which
she
hath
not
in
her
Power
,
as
she
is
a
Society
of
our
Saviour's
Institution
,
where
the
Prince
has
made
Edicts
inconsistent
with
their
Practice
,
and
in
whom
the
Church
does
acknowledge
the
Advantages
of
the
World
to
be
seated
,
and
which
declares
him
to
be
Supreme
over
all
Persons
,
in
all
Causes
,
Actions
and
Performances
whatsoever
;
Abatements
then
as
to
Practice
there
may
,
there
must
be
,
where
that
Common-wealth
overbears
out
of
which
the
Church
cannot
be
or
subsist
,
where
Necessity
and
Accidents
prevent
and
obstruct
,
even
many
times
in
order
to
Union
and
Uniformity
;
that
first
Zeal
of
the
Asiaticks
,
afterwards
abated
about
the
time
of
keeping
Easter
,
and
which
they
accounted
not
a
thing
necessary
,
as
succeeding
Practice
has
declar'd
,
and
mostly
when
Religion
may
be
in
hazard
,
otherwise
these
,
as
they
are
of
an
after-Institution
,
so
must
they
yield
in
place
to
that
which
is
antecedently
God's
Worship
,
and
in
order
to
which
alone
they
are
acceptable
.
Julian
the
Apostate
,
among
other
Diabolical
Stratagems
and
Infernal
Devices
he
had
for
overthrowing
and
erasing
Christianity
,
(
Hist.
Tripart
.
l.
6.
c.
29.
)
had
this
for
one
,
he
instructed
and
adorned
the
Heathen
Worship
in
all
the
Forms
,
and
Rites
,
and
Customs
,
with
every
Order
,
and
Habit
,
that
was
in
use
among
Christians
in
their
Worship
,
hereby
believing
to
gain
from
them
a
value
upon
his
Idol
Services
,
to
flatter
and
cheat
the
Christians
into
a
compliance
with
and
entertainment
of
them
;
but
this
work'd
not
all
upon
the
most
holy
Bishops
and
Confessors
of
the
Age
,
the
outward
form
was
reputed
nothing
if
not
leading
to
that
within
the
Veil
,
nor
did
one
way
of
Worship
at
all
prevail
,
if
so
be
without
,
if
engaging
to
deny
,
that
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
;
the
Ceremonial
part
never
had
any
other
estimate
than
in
order
to
the
more
Substantial
,
and
't
was
in
course
that
the
Veil
was
rent
at
our
Saviour's
Passion
,
when
the
Oracle
was
gone
,
and
that
Worship
to
be
no
more
;
and
should
it
so
fall
out
,
that
what
is
in
it self
so
advantageous
to
the
true
Worship
,
be
allow'd
,
but
upon
severer
terms
,
and
inconsistent
with
our
Christian
Profession
,
as
it
was
by
Julian
;
&
or
the
Carved
or
Polished
works
of
the
Temple
only
be
beaten
down
,
and
which
is
now
so
much
contended
for
,
by
those
among
us
that
own
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
,
and
which
Julian
did
not
do
;
in
the
former
case
we
are
altogether
to
refuse
,
in
the
latter
we
are
to
submit
to
the
force
,
and
God
must
be
served
by
us
as
he
was
by
the
Children
of
Israel
,
for
some
time
in
the
Brick
Kilns
,
and
in
the
Wilderness
,
and
all
along
till
the
Temple
was
built
by
Solomon
,
with
allays
and
abatements
,
as
to
what
was
better
,
what
their
Lord
God
had
chose
,
and
was
otherways
laid
and
design'd
by
him
,
Persons
and
things
in
the
ordinary
course
,
retarding
and
obstructing
,
and
which
the
Wisdom
of
God
thought
not
convenient
by
an
extraordinary
Power
to
over-rule
and
prevent
,
for
the
more
speedy
accomplishment
.
BUT
then
on
the
other
side
,
to
be
so
unequal
§
.
XI
and
uneven
,
so
rash
and
precipitant
,
so
heady
and
unfixed
in
the
solemner
Duties
of
Worship
and
higher
Performances
to
God
Almighty
,
as
to
hold
to
no
Rules
and
Orders
in
the
discharge
,
to
innovate
and
change
in
the
Forms
and
Ways
and
Expressions
,
as
we
do
in
our
Cloths
,
as
is
usual
in
the
shapes
and
modes
of
our
Apparel
,
another
manner
of
Spirit
sure
becomes
a
Christian
,
these
are
not
befitting
those
goings
of
the
Sanctuary
,
nor
are
they
like
unto
them
,
as
they
were
of
old
,
it
argues
every
thing
in
the
worshipper
,
that
can
render
the
Worship
it self
little
and
mean
and
low
,
in
his
conceit
and
apprehensions
,
nothing
can
more
abate
of
it
,
and
make
it
cheap
in
the
Eyes
of
others
,
or
appear
less
revering
and
becoming
that
God
that
is
worshipped
,
this
still
brings
Neglect
and
Contempt
in
any
case
,
and
upon
what
Persons
or
Performances
soever
,
and
much
more
in
those
that
are
religious
and
terminate
in
God
,
where
none
can
be
supposed
as
discharged
,
but
upon
the
deepest
Considerations
,
the
best
weighed
Reasons
,
the
highest
Prudence
,
and
a
thorow
apprehension
of
the
decency
,
significancy
,
exact
proportion
,
and
every
ways
usefulness
and
advantage
of
it
,
and
what
evil
Consequences
have
hereby
reach'd
Religion
it self
,
too
sensible
Experience
makes
evident
;
and
since
our
innovating
and
quarrelling
about
the
Modes
and
Circumstances
of
the
higher
Performance
in
Religion
,
how
has
Religion
it self
been
scorned
,
and
the
most
solemn
Performances
neglected
,
disused
,
and
even
ceased
,
as
at
this
day
,
in
our
Land
?
And
as
to
our
particular
Church
of
England
,
her
Rites
and
Ceremonies
,
when
I
hear
and
read
them
reported
in
Publick
to
be
the
best
Model
and
Constitution
the
Christian
World
affords
,
that
she
has
even
slit
the
Hair
in
each
instance
,
Order
and
Canon
,
Rubrick
and
Injunction
,
and
is
answering
to
every
end
of
Piety
and
Devotion
in
the
Worshipper
,
of
reverence
and
regard
to
God
that
is
worshipped
,
and
full
of
Helps
and
Advantages
all
along
in
order
to
a
suitable
discharge
of
each
.
When
I
hear
her
Wisdom
and
Prudence
,
thorow
and
weightiest
Considerations
in
the
composing
of
each
,
so
exalted
and
extoll'd
,
as
is
very
usual
both
in
Discourse
,
and
from
the
Press
;
and
yet
again
in
the
very
next
Breath
or
Page
,
Proposals
made
for
comprehension
and
compromisements
,
as
is
frequent
also
for
Repeals
or
Abatements
of
what
is
thus
Prudent
and
Discreet
,
Honorable
and
Beneficial
,
every
ways
apt
and
significant
,
and
then
to
supersede
this
most
holy
Worship
in
so
useful
a
way
perform'd
,
or
,
which
is
worse
,
to
alienate
it
,
give
it
up
for
a
Sacrifice
,
to
be
burnt
,
offer'd
up
,
and
devoted
to
strange
Gods
,
the
private
Designs
,
and
perverser
Enmities
,
the
Lusts
and
Passions
,
and
peevish
interests
of
a
never-satisfied
Faction
,
and
Party
among
us
,
such
as
have
still
turn'd
the
World
upside
down
,
wherever
having
Rule
,
and
now
attempt
it
in
the
ways
of
God's
Worship
among
us
,
and
whose
Spleen
seems
to
swell
and
be
fixed
among
us
,
as
did
theirs
of
the
City
of
Rome
heathen
,
against
God
himself
,
Civitas
Romana
omnes
omnium
gentium
Deos
colebant
,
praeterquam
Judeorum
Deum
.
Arnob.
Adv.
Gent.
l.
1.
which
worshipp'd
all
the
Gods
of
the
Gentiles
,
only
they
receiv'd
not
the
God
of
the
Jews
,
every
thing
is
complied
with
,
but
that
which
is
thus
by
Law
establish'd
among
us
.
This
,
I
say
,
is
what
I
dare
scarce
trust
to
my
Ears
in
,
when
giving
the
conveyance
,
I
am
rather
apt
to
suspect
an
Indisposition
in
the
Organ
,
that
the
words
are
distorted
,
and
come
cross
to
the
design
of
the
Speaker
;
and
seeing
,
I
can
hardly
believe
I
see
it
,
I
still
suspect
either
the
Medium
is
undue
,
the
Optick
is
weak
,
or
't
is
by
a
false
Gloss
,
by
some
one
or
more
Errors
in
the
conveyance
,
whatever
it
is
,
represented
unto
me
.
And
however
I
might
be
over-born
by
that
Power
,
which
as
a
Christian
I
am
not
commissioned
to
resist
,
and
so
may
not
escape
the
force
,
and
the
worship
must
cease
in
Publick
;
yet
I
would
as
soon
cut
out
my
Tongue
as
speak
,
or
cut
off
my
Hands
,
as
subscribe
,
for
the
abolishing
or
ceasing
of
it
;
and
that
upon
any
other
terms
,
than
the
omitting
God's
Worship
altogether
,
or
that
my
Religion
it self
is
not
retainable
with
it
.
He
that
values
God's
Worship
it self
must
in
a
due
Proportion
value
that
which
comes
so
near
to
it
,
or
at
least
he
apprehends
so
to
do
,
which
is
so
congruous
,
so
decent
and
so
advantageous
to
,
and
in
,
the
Performance
of
it
.
And
as
my
Religion
in
general
is
to
be
preferr'd
before
all
things
,
so
is
that
which
seems
most
apt
,
and
best
answering
with
,
and
proportion'd
to
its
discharge
to
be
next
in
my
thoughts
and
designs
,
to
retain
and
continue
,
and
in
the
next
degree
would
I
become
its
Advocate
.
These
Proposals
then
of
Moderation
,
and
from
these
Persons
,
break
and
are
inconsistent
in
themselves
,
there
is
a
repugnancy
in
the
terms
,
and
then
surely
not
allowable
with
a
thorow
considering
Person
.
If
I
believe
the
Service
Book
in
the
Church
of
England
,
the
best
and
aptest
Instrument
of
God's
Publick
Worship
,
I
am
no
more
to
forego
and
give
it
over
,
than
I
can
satisfie
my self
that
the
Blind
and
the
Lame
,
and
wither'd
in
the
Flock
,
was
acceptable
to
God
of
old
,
then
I
may
devote
my
Body
to
his
Service
under
the
Gospel
,
and
leave
out
the
best
Member
of
it
that
I
have
,
or
give
but
half
of
my self
unto
him
,
and
the
worser
part
too
,
my
Body
without
my
Spirit
,
the
life
and
soul
of
it
.
The
Controversie
about
the
precise
Day
on
which
Easter
was
to
be
kept
,
was
high
amongst
the
ancient
Bishops
,
and
yet
the
more
considering
of
them
all
the
while
counted
for
it
in
the
order
of
those
things
which
in
their
first
Nature
are
indifferent
,
and
it
might
be
kept
on
this
day
or
on
that
,
no
peremptory
fixation
of
God's
supervening
,
nor
does
indeed
the
limiting
and
fixing
it
to
any
time
,
conduce
so
much
to
the
ends
of
Devotion
,
and
the
Service
and
Honour
of
God
,
as
many
other
instances
now
under
debate
do
,
only
Victor
Bishop
of
Rome
,
incited
,
whether
by
Zeal
or
Ambition
,
went
too
high
,
limiting
Church
Communion
to
one
set
time
,
for
the
observancy
,
and
did
,
to
be
sure
,
threaten
Non-Communion
with
the
Asiaticks
upon
their
dissent
from
the
Western
Churches
in
it
;
but
yet
the
first
indifferency
and
original
immutability
of
the
thing
it self
,
was
not
concluded
by
them
a
ground
sufficient
to
lay
aside
,
or
alter
that
Custom
,
when
,
whatever
it
was
in
the
Bishop
of
Rome
,
because
below
an
antecedent
Command
in
the
Gospel
,
whether
Zeal
or
Ambition
demanded
it
;
none
farther
from
imposing
on
other
Churches
,
what
was
the
alone
particular
Practice
of
their
own
,
or
from
censuring
what
was
differing
from
them
,
and
none
again
more
strenuous
in
defending
and
maintaining
their
own
way
and
time
;
they
did
not
recede
from
what
so
great
and
contiguous
a
tradition
of
most
holy
Bishops
and
Autority
,
even
Apostolical
,
had
devolved
,
they
had
immediately
receiv'd
from
and
transmitted
to
one
another
,
and
all
along
in
an
unalterable
Practice
upheld
and
maintain'd
,
and
recommended
,
and
Rome's
Universal
Power
had
not
then
gain'd
so
much
in
the
Church
as
to
over-rule
and
constrain
them
,
all
which
is
to
be
seen
at
large
in
the
account
given
of
it
by
Eusebius
,
Hist.
lib.
5.
cap.
23
,
24.
I
do
not
say
that
Apostolical
Practice
it
§
.
XII
self
in
the
like
instances
is
immutable
and
always
obliging
,
for
the
present
case
of
keeping
Easter
contradicts
;
Apostolical
Practice
was
on
both
sides
,
and
several
other
Actions
and
Synodical
Determinations
by
the
Apostles
do
not
now
oblige
Christendom
,
being
occasional
Decisions
and
Canons
;
But
this
I
say
,
where
the
concern
is
not
only
the
same
,
but
higher
,
as
in
the
Publick
Service
of
God
in
our
Church
,
and
which
more
neerly
relates
to
God
in
his
Worship
,
and
with
equal
heat
its
abolishment
is
endeavour'd
,
as
was
the
time
of
keeping
Easter
,
after
the
manner
of
the
Jews
by
the
Bishop
of
Rome
,
when
equally
bottom'd
on
the
same
both
Autority
and
Antiquity
,
even
to
Apostolical
,
for
so
the
Asiaticks
pleaded
the
Autority
of
St.
Philip
and
St.
John
,
and
the
Malice
and
Industry
of
our
Opposers
cannot
gainsay
us
.
I
'le
add
,
where
every
thing
concurs
to
the
procuring
Reverence
,
Piety
,
and
Devotion
,
and
in
which
case
Calvin
himself
contends
for
Ceremonies
in
the
Church
of
Christ
,
when
Christ
is
,
so
,
illustrated
by
them
,
Ergonè
inquies
nihil
Ceremoniarum
debitur
ad
juvandam
●orum
imperitiam
?
id
ego
non
dico
,
omnino
enim
utile
illis
esse
sentio
,
id
modo
contendo
,
ut
modus
ille
adhibeatur
qui
Christum
illus●ret
,
non
obscuret
.
Institut.
l.
4.
c.
10.
Sect.
14.
and
for
us
to
abate
of
these
Rites
,
to
change
or
lay
aside
our
either
times
or
ways
of
Worship
,
because
perhaps
a
Neighbouring
Church
is
differing
,
and
requires
,
or
perhaps
,
and
which
is
worse
,
demands
it
of
us
,
as
the
Church
of
Rome
did
of
the
Church
of
Asia
,
this
hath
no
Precedent
of
Example
,
no
rule
of
Religion
to
enforce
us
to
submit
to
,
or
comply
with
;
we
have
a
President
of
as
famous
Apostolical
a
Church
,
as
the
Primitive
Story
acquaints
us
with
,
that
is
against
it
,
and
that
Church
which
so
urges
and
requires
of
us
,
savours
too
much
of
the
present
Usurpations
of
Rome
,
not
improbably
first
attempted
in
Victor
their
once
Bishop
.
§
.
XIII
AND
much
less
is
that
Church
to
submit
when
the
unruliness
and
disobedience
of
her
own
Members
attempt
the
alteration
,
when
private
Pets
and
open
Ambition
in
order
to
engrossing
Superiority
and
Rule
in
themselves
stimulate
thereunto
,
as
in
our
late
pretended
Reformations
,
and
which
is
at
this
day
only
without
Arms
;
but
with
the
same
virulency
of
Spirit
,
carried
on
in
our
Streets
,
when
at
the
best
the
Infirmities
,
but
ra●her
the
impetuousness
and
madness
of
the
People
promotes
it
,
this
no
reason
can
indure
;
and
yet
it
is
the
great
and
popular
Plea
for
the
nulling
our
Laws
Ecclesiastical
now
among
us
,
when
the
rule
bends
to
the
obliquity
,
the
right
Line
warps
and
complies
with
that
which
is
crooked
,
both
become
disorder'd
and
perverse
together
;
and
,
which
is
the
misery
of
all
,
no
standard
supposed
to
remain
,
to
reduce
them
.
When
the
Laws
of
the
Church
submit
to
that
Extravagancy
they
are
design'd
to
prevent
or
remedy
;
and
the
only
reason
why
they
are
to
be
no
more
is
,
because
every
Man
may
,
and
must
,
do
what
seemeth
him
good
in
his
own
eyes
,
their
Will
,
and
Lusts
,
and
Passions
must
reign
,
and
give
Laws
,
this
is
the
height
of
Anarchy
and
Confusion
,
or
farther
,
and
for
which
there
is
something
more
of
shew
and
pretence
,
because
Pity
may
be
a
Motive
,
to
give
up
all
to
the
weak
and
infirm
,
that
is
,
to
those
of
the
least
understanding
and
discernment
,
for
St.
Paul
has
no
other
sense
of
a
weak
Brother
,
or
a
weak
Conscience
,
then
that
which
is
more
ignorant
;
what
is
this
,
but
to
place
the
Discretion
and
Government
of
the
Church
,
in
the
hands
of
Ideots
,
and
half
witted
?
against
the
rules
of
all
Policy
that
was
ever
heard
of
till
now
,
that
the
womanish
part
,
and
such
as
are
less
able
,
direct
,
nay
over-rule
,
the
more
able
and
knowing
,
and
to
pay
our
Obedience
and
Obligations
hither
;
to
set
up
this
sort
of
weakness
as
the
rule
,
their
suggestions
and
demands
for
the
Voice
from
Heaven
,
is
not
with
more
seeming
semblance
to
be
compared
to
any
thing
in
the
World
,
than
to
those
most
absurd
Homages
and
Acknowledgments
of
the
Heathens
of
old
,
so
ridicul'd
and
laugh'd
at
by
the
Primitive
Apologists
,
and
first
most
holy
Christian
Writers
,
which
were
made
to
Fevers
and
Agues
,
to
their
slavish
Fears
,
and
weaker
Passions
,
paying
Sacrifices
and
Devotions
to
them
,
who
made
Gods
of
Calamities
,
and
worshipped
the
vicissitudes
and
courses
of
evil
Accidents
,
adored
the
bad
Genius
,
Eumenides
and
the
Furies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Clem.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ibid.
the
very
Entrails
and
Ordure
of
the
Beasts
over-ruled
in
their
Councils
,
over-aw'd
and
over-bore
them
;
if
defects
be
the
rule
,
then
let
the
Monsters
and
Exorbitancies
of
Nature
(
which
have
present
Necessity
enough
to
plead
)
be
the
Patterns
of
the
whole
Creation
,
let
us
take
our
Ideal
knowledge
of
the
Universe
from
its
Wens
and
Excrescencies
,
the
contingencies
and
accidents
of
it
;
and
by
the
same
rule
we
shall
exclude
God
from
its
Government
,
supersede
his
Providence
,
as
we
do
the
Laws
of
the
Church
,
we
may
as
well
,
every
one
of
us
,
cut
off
our
Legs
and
become
Cripples
in
the
Streets
,
lay
our selves
in
the
High-ways
and
become
Beggars
;
as
if
the
Sun
in
the
Firmament
was
only
then
to
be
Copied
,
as
most
beauteous
and
obliging
,
when
labouring
,
and
in
an
eclipse
,
or
the
whole
Earth
in
its
due
Posture
when
in
a
Paroxysm
,
a
Rupture
and
Consternation
.
Surely
these
were
not
the
infirmities
St.
Paul
glorified
in
,
nor
this
that
depressed
,
dethroned
condition
of
the
Church
,
of
which
the
Ancient
Fathers
make
so
large
Eulogies
,
reckon
up
unto
us
so
many
advantages
,
and
though
something
has
always
been
allow'd
and
abated
upon
such
the
like
Exigent
,
and
unavoidable
Necessity
;
yet
it
was
never
on
this
manner
carried
on
and
improved
,
to
appear
against
and
affront
fixed
and
established
Rules
and
Laws
,
the
particular
Connivance
,
or
Exception
,
did
never
cancel
the
rule
,
but
rather
confirm
,
and
give
new
Obligations
,
as
the
exception
is
said
to
strengthen
in
all
cases
and
instances
besides
;
't
is
the
great
end
and
design
of
Government
to
observe
and
animadvert
where
deficient
,
to
make
stronger
,
assist
and
enable
,
where
declining
.
So
was
Job
in
the
Land
of
Huz
,
Eyes
to
the
Blind
,
Feet
to
the
Lame
,
enabling
the
Faculty
,
and
helping
on
,
in
Duty
and
Obedience
,
and
this
though
to
be
the
work
of
Prudence
and
Deliberation
,
in
applying
the
general
Rule
;
yet
't
is
the
most
deplorable
condition
,
when
the
rule
comes
quite
over
to
the
obliquity
,
gives
it self
up
to
the
defect
,
its
Guidance
and
Directions
,
its
Tyranny
indeed
,
and
Depredations
;
and
which
to
prevent
or
redress
,
to
relieve
and
rescue
from
,
is
its
office
.
On
these
terms
no
means
are
left
for
recovery
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Disorder
goes
on
to
infinite
,
all
bounds
and
limits
taken
away
,
't
is
a
running
always
down
hill
,
and
the
bottomless
Pit
is
to
be
its
last
Post
or
Period
,
perpetual
horror
,
desolation
and
confusion
for
ever
more
.
§
.
XVII
2.
THE
Laws
of
Religion
are
those
Laws
of
Christ
and
his
Apostles
,
instituted
and
ordained
by
them
;
such
are
the
two
Sacraments
generally
necessary
to
Salvation
,
Baptism
and
the
Supper
of
the
Lord
,
such
are
the
other
Ordinances
of
the
Gospel
and
the
means
of
Grace
,
as
the
Ministry
in
general
,
with
its
appropriate
distinct
Powers
and
Offices
,
all
like
those
of
the
two
Sacraments
,
the
general
common
ways
and
means
to
Salvation
,
but
all
as
Arbitrary
in
their
Sanction
,
and
no
ways
reaching
to
an
antecedent
Right
or
Obligation
,
and
our
Saviour
might
have
appointed
others
or
none
,
had
he
so
pleased
.
He
once
made
Eye-salve
of
his
spittle
,
and
the
clay
in
the
Streets
,
and
other
times
cured
with
a
word
from
his
mouth
,
so
are
they
not
absolutely
and
immutably
necessary
in
the
practice
,
nor
are
the
Rules
and
Laws
of
their
positive
after
Institution
such
as
indispensably
to
be
practised
under
all
Circumstances
and
Accidents
,
and
no
other
acceptance
with
God
,
and
access
to
Heaven
;
the
Christians
of
old
banished
to
the
Islands
and
the
Mines
,
as
under
the
heathen
Persecutions
,
cannot
be
supposed
always
,
perhaps
at
any
time
,
in
such
their
durance
and
slavery
,
capable
of
it
in
any
one
instance
,
much
less
in
all
,
and
yet
Afflictions
are
so
far
from
being
an
hindrance
in
Religion
,
that
they
are
its
greatest
advantage
,
or
if
these
be
not
,
't
is
because
they
are
not
duly
made
use
of
,
and
improved
.
And
the
Fathers
of
the
Church
still
made
use
of
this
as
their
chief
Topick
or
Common-place
for
Patience
and
Consolation
to
those
poor
Souls
,
from
the
good
and
benefit
came
thereby
unto
them
,
the
greater
devolution
of
help
and
assistance
from
the
Heavens
,
the
greater
reward
and
glory
annexed
.
Ambulatis
in
metallo
,
captivo
quidem
corpore
sed
corde
regnante
,
praecessit
disciplina
,
sequetur
&
venia
.
Cyphr
.
Ep.
8.77
.
haec
pala
illa
quae
&
nunc
dominicam
aream
purgat
,
à
quo
certamen
edicitur
,
nisi
à
quo
corona
et
praemia
proponuntur
.
Ecclesia
in
attonito
est
,
tunc
fides
expeditior
.
Tertul.
lib.
de
fuga
in
persecut.
cap.
1.
tota
paradisi
clavis
tuus
sanguis
est
.
speaking
of
the
Martyrs
lib.
de
anima
.
cap.
55.
and
whom
he
places
immediately
in
Heaven
nearer
to
God
himself
,
excelsoque
throno
coruscans
,
martyribus
septus
.
poem
.
de
ult.
judicio
,
cap.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
l.
1.
c.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat.
Ep.
ad
Smyrn
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ep.
ad
Rom.
per
dentes
bestiarum
molor
ut
mundus
panis
Dei
inveniar
,
as
in
that
Epistle
ad
Rom.
and
which
is
cited
by
Ireneus
,
lib.
5.
c.
28.
nor
is
the
Church
always
secured
against
the
like
Obstructions
in
the
best
of
her
conditions
,
and
under
the
protection
of
those
Governors
that
are
Christian
,
the
usual
contingencies
of
the
World
,
and
which
in
course
succeed
,
so
long
as
day
and
night
succeed
one
another
,
must
make
the
intermission
,
nor
is
the
casualty
to
be
avoided
.
But
then
,
these
do
not
intercept
betwixt
the
Christian
and
his
God
,
no
more
than
did
the
Mettals
and
the
Thunder-claps
,
the
stake
and
the
wild
Beasts
,
to
those
first
Christians
just
now
mentioned
,
or
should
the
case
really
be
,
and
which
is
so
often
feigned
,
and
not
always
to
due
purposes
,
that
Christians
are
alone
in
a
Ship
,
or
cast
on
a
desert
Shoar
,
where
neither
Bishop
nor
under
Church-man
,
and
the
Ordinances
cannot
,
as
in
the
design
of
their
institution
,
be
celebrated
among
them
.
And
surely
then
the
commands
of
a
Soveraign
are
to
have
some
room
in
the
like
cases
,
when
in
the
due
execution
of
that
Power
intrusted
with
him
by
God
and
a
good
Christian
,
who
is
also
a
good
Subject
,
is
to
abate
of
what
Duties
and
Performances
he
in
some
instances
immediately
owes
to
Religion
and
his
Saviour
;
in
obedience
to
those
Secular
injunctions
,
to
which
if
not
engaged
to
submit
,
the
Government
cannot
subsist
and
be
managed
as
in
these
particular
instances
did
a
pretence
to
,
or
the
actual
present
exercise
in
religious
Worship
exempt
and
disingage
.
Every
one
is
born
a
Subject
,
owes
a
duty
to
his
Prince
and
the
Government
,
as
soon
as
he
is
indebted
for
his
Being
to
his
Maker
:
and
an
after-dedication
of
my
Person
by
holy
Orders
,
does
not
cancel
that
first
dependency
,
my
Saviour
himself
hither
all
along
had
his
regard
,
and
he
laid
his
Religion
in
relation
to
it
:
and
when
in
the
Pulpit
,
or
,
which
is
more
,
at
the
Altar
,
in
the
midst
of
my
Office
,
am
I
to
give
up
my
Person
to
that
Civil
Power
by
my
Christianity
supposed
,
and
by
the
same
God
placed
over
me
.
The
severer
Rules
and
Laws
of
the
Sabbath
,
were
to
give
place
to
the
saving
the
life
of
a
Man
,
in
the
design
of
Moses
,
as
our
Saviour
expounds
him
to
the
Pharisees
;
and
much
more
for
the
support
of
Kingdoms
and
Communities
,
and
so
in
all
other
Instances
of
this
sort
of
Holiness
,
called
Relative
,
and
which
is
good
only
from
the
institution
and
positive
appointment
,
and
no
greater
more
notorious
Cheats
than
those
in
Ordine
ad
Deum
,
that
manage
and
abet
Disobedience
by
a
Charter
from
Religion
:
't
is
that
very
Corban
in
the
Gospel
,
so
severely
chastised
by
Christ
,
the
saying
it
is
a
gift
and
robbing
my
Father
and
Mother
.
That
absence
from
Divine
Service
or
religious
Worship
,
which
is
in
it self
a
sin
,
upon
a
single
instance
of
Charity
,
for
the
advantage
and
relief
of
the
neighbour-hood
,
(
and
then
surely
of
a
whole
Community
,
)
is
a
duty
:
on
this
score
Christians
fight
their
Battels
on
the
Lord's-day
,
the
very
Ass
is
to
be
pulled
out
of
the
Pit
,
and
how
the
reasons
and
ends
of
Government
,
for
its
better
manag●ry
and
conservation
did
stiil
over-rule
in
the
Christian
Church
,
in
each
of
these
like
religious
Performances
,
in
the
best
and
most
flourishing
Times
of
it
,
and
the
Empire
when
Christian
gave
Laws
,
Directions
and
Limitations
,
as
to
the
Collectae
and
Publick
Assemblies
in
Ordinations
,
Excommunications
,
Absolutions
,
&c.
for
the
more
orderly
administration
of
the
Civil
Affairs
,
is
already
shew'd
in
this
discourse
;
and
yet
the
things
themselves
are
immediately
from
Christ
,
that
power
is
not
from
the
Prince
,
which
warrants
and
makes
effectual
the
Institutions
and
Offices
of
each
of
them
.
AND
if
it
be
replied
,
that
this
seems
§
.
XV
to
come
too
near
to
what
the
design
of
this
discourse
is
laid
against
,
or
to
be
sure
was
the
occasion
of
it
.
If
the
Magistrate
and
the
Law
are
to
silence
and
limit
in
the
exercise
and
profession
of
these
higher
Instances
of
Christianity
,
what
is
this
less
than
to
submit
my
Religion
to
their
pleasure
?
To
which
I
answer
,
the
case
is
not
at
all
the
same
,
this
is
only
adjusting
of
Duties
in
order
to
a
due
performance
,
a
suspension
upon
a
higher
reason
and
duty
intervening
,
and
both
which
are
equally
Christian
,
or
at
the
most
a
but
concealing
some
truths
upon
present
reasons
and
motives
,
and
which
every
one
allows
may
be
done
.
Should
the
Prince
command
me
not
to
say
my
Prayers
at
all
,
as
he
did
Daniel
,
to
preach
or
speak
no
more
in
Christ's
Name
,
as
the
Sanedrim
did
the
Apostles
,
that
Ordinations
and
Censures
be
no
more
,
Church
,
both
Officers
and
Offices
cease
for
ever
,
or
which
is
the
case
in
Mr.
Dean's
Sermon
,
should
a
false
Religion
be
commanded
in
their
rooms
,
and
be
made
the
Religion
of
the
Nation
,
this
is
the
case
in
which
I
am
to
speak
before
Kings
and
not
be
ashamed
,
when
my
life
is
in
my
hand
,
as
't
is
the
expression
of
holy
David
,
with
a
great
many
more
to
that
purpose
in
the
hundred
and
nineteenth
Psalm
;
then
I
am
not
only
to
exercise
what
is
my
duty
as
a
private
Christian
,
but
to
make
what
open
Proselytes
I
can
to
that
Religion
,
which
I
am
sure
is
in
the
right
,
to
draw
off
all
I
can
from
that
which
is
false
,
and
imposed
by
the
Magistrate
and
Law
.
This
is
that
confession
with
the
Mouth
call'd
for
all
along
in
the
sacred
Epistles
,
Confession
at
Matyrdome
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
St.
Clemens
Strom.
l.
4.
p.
503.
an
eminent
way
to
gain
Mercy
for
our
sins
,
and
't
is
call'd
by
the
Church
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
§
.
XI
perfection
,
as
he
there
tells
us
,
pag.
480.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
highest
act
of
Charity
,
the
greatest
demonstration
of
love
,
when
expressed
to
Souls
in
the
profession
of
a
right
,
and
rescuing
from
a
false
Religion
,
at
so
great
a
distance
was
it
set
from
gross
hypocrisie
,
and
which
Mr.
Dean
demonstrates
to
be
such
in
the
next
Paragraph
of
the
Sermon
.
I
'le
go
on
so
far
with
his
Worship
and
Consent
,
that
where
neither
Miracles
to
justifie
the
extraordinary
Commission
,
as
had
the
Apostles
,
nor
the
providence
of
God
makes
way
by
the
permission
of
the
Magistrate
,
the
Proselytes
are
very
like
to
be
few
,
and
since
the
former
is
ceased
altogether
and
never
to
be
more
expected
,
the
countenance
and
protection
of
the
latter
is
what
usual
course
and
common
Prudence
directs
to
wait
for
upon
any
attempt
for
converting
and
reducing
of
Nations
from
a
false
Worship
.
I
find
the
Proposal
and
the
Complaint
recited
and
made
both
at
once
by
our
learned
Doctor
Hammond
Serm.
10.
in
Joh.
7.48
.
Vol.
2.
I
'le
here
use
his
own
Words
.
If
we
should
plant
Christianity
in
Turkey
,
we
must
first
invade
and
conquer
them
,
and
then
convince
them
of
their
Follies
,
which
about
an
hundred
years
ago
Cleonard
proposed
to
most
Courts
in
Christendom
(
and
to
that
end
himself
studied
Arabick
)
that
Princes
would
join
their
strength
and
Scholars
their
brains
,
and
all
surprize
them
in
their
own
Land
and
Language
,
at
once
besiege
the
Turk
and
his
Alcoran
,
put
him
to
the
Sword
,
and
his
Religion
to
the
touch-stone
:
first
command
him
to
Christianity
with
an
high
hand
,
and
then
to
shew
him
the
reasonableness
of
the
Command
.
Thus
also
we
may
complain
,
but
not
wonder
,
that
the
reformation
gets
ground
so
slow
in
Christendom
;
because
the
Forces
and
potent
Abetters
of
Papacy
secure
them
from
being
led
captive
to
Christ
,
as
long
as
the
Pope
is
invested
so
fast
in
his
Chair
,
and
as
long
as
the
Rulers
take
part
with
him
,
there
shall
be
no
doubt
of
the
truth
of
their
Religion
,
unless
it
please
God
to
back
Arguments
with
steel
,
and
to
raise
up
Kings
and
Emperors
to
be
our
Champions
,
we
may
question
,
but
never
confute
his
Supremacy
.
Let
us
come
with
all
the
power
and
rhetorick
of
Paul
and
Barnabas
,
all
the
demonstrations
and
reasons
of
the
Spirit
;
and
yet
as
long
as
they
have
such
Topicks
against
us
,
as
the
autority
of
the
Rulers
and
Pharisees
,
we
may
dispute
out
our
hearts
,
and
preach
out
our
Lungs
and
gain
no
Proselytes
,
we
shall
get
but
a
Scoff
and
a
Curse
,
a
Sarcasm
and
an
Anathema
in
the
words
next
after
my
Text
,
this
People
that
know
not
the
Law
is
accursed
,
there
is
no
heed
to
be
taken
to
such
poor
and
contemptible
Fellows
.
But
yet
if
any
one's
zeal
does
engage
him
to
expose
his
Autority
and
Person
upon
the
stock
of
his
own
single
strength
and
oratory
,
and
he
does
encounter
with
these
many
,
almost
impossibilities
,
in
order
to
the
converting
of
Nations
,
't
is
to
be
ranked
with
those
heroick
Actions
which
are
above
the
ordinary
rule
:
some
may
pity
him
,
and
others
may
applaud
him
,
but
none
ought
absolutely
to
condemn
him
.
But
then
,
that
he
that
keeps
his
ground
at
home
,
asserts
what
is
right
and
detects
the
false
,
when
the
one
is
opposed
,
and
the
other
obtruded
,
must
in
so
doing
,
be
a
hypocrite
and
act
without
any
obligation
of
Conscience
,
and
which
is
singularly
to
be
observed
,
for
this
reason
,
because
he
does
not
hold
himself
obliged
to
go
and
preach
up
his
Religion
and
make
Converts
in
Spain
and
Italy
;
because
he
does
not
think
himself
bound
in
conscience
to
preach
the
Gospel
in
Turky
to
convert
the
Mahumetans
,
is
as
wide
of
true
reasoning
,
and
as
far
from
a
due
conclusion
,
as
is
England
from
either
,
or
all
,
of
them
:
and
surely
Mr.
Dean's
is
the
only
Pen
that
such
a
notion
of
Hypocrisie
ever
dropt
from
.
And
this
is
the
top
of
the
argument
,
no
Protestant
Minister
thinks
himself
bound
to
go
and
preach
the
Gospel
in
Italy
or
Spain
:
and
therefore
't
is
hypocrisie
when
he
does
it
at
home
,
if
in
the
danger
he
suspects
to
be
there
,
it
has
scarce
appearance
enough
to
make
a
popular
argument
from
a
Pulpit
against
a
Priest
or
Jesuite
,
and
the
lesser
womanish
understanding
,
cannot
but
see
the
invalidity
of
it
.
And
admit
a
Protestant
Minister
now
in
England
had
no
other
disswasives
from
his
going
to
convert
Spain
(
as
surely
he
may
have
many
more
)
than
the
danger
that
must
attend
such
an
undertaking
:
Surely
this
alone
(
though
our
Sermon
is
never
to
the
contrary
)
will
abate
something
as
to
the
obligation
of
Conscience
:
Circumstances
and
Objects
are
usually
said
to
specifie
and
constitute
in
these
like
duties
,
otherwise
our
whole
Church
at
a
blow
falls
under
the
guilt
of
gross
hypocrisie
,
whose
Canon
67th
confirm'd
by
King
James
appoints
every
Minister
upon
notice
to
go
and
visit
the
sick
in
his
Parish
,
unless
it
be
certain
,
or
but
probable
,
that
the
Disease
is
contagious
;
and
surely
a
Spanish
Inquisition
is
no
less
fatal
and
tremendous
,
than
a
Plague-Sore
,
and
the
censure
is
very
severe
,
that
every
Minister
is
an
hypocrite
,
that
visits
not
every
Pest-House
in
his
Parish
,
and
the
danger
only
throws
off
the
false
pretence
and
disguise
that
he
before
walked
under
.
And
I
cannot
but
say
it
here
again
,
how
glad
I
should
be
to
see
the
Priests
and
Jesuites
so
confuted
and
exposed
,
as
that
Religion
it self
comes
in
no
hazard
by
it
,
and
our selves
be
not
hit
through
their
sides
,
not
to
say
mortally
wounded
.
§
.
XVI
3.
THE
Laws
of
Religion
are
such
as
are
no
wayes
arbitrary
,
but
necessarily
slow
from
Religion
it self
,
whether
they
be
those
of
Nature
arising
with
our
Beings
,
that
immediate
dependency
to
God
and
one
another
in
which
created
,
and
which
the
Gospel
supposes
and
includes
,
gives
new
Obligations
,
Arguments
and
Motives
to
their
discharge
and
performance
,
or
whether
commencing
together
with
the
Gospel
it self
,
as
immediately
slowing
from
its
publication
and
reception
,
as
do
the
former
from
our
natural
Beings
:
nor
is
it
a
farther
after
Institution
that
gives
the
Sanction
,
and
by
which
they
become
obliging
,
and
't
is
these
,
and
only
these
Laws
which
are
necessary
;
and
only
so
,
bind
under
each
circumstance
and
immutably
,
as
depending
on
no
Law
that
is
super-induced
;
so
neither
is
there
any
distant
Power
can
but
suspend
,
much
less
repeal
and
null
them
,
and
in
ceasing
in
any
one
instance
and
degree
in
these
Duties
,
we
cease
so
much
,
and
in
the
very
same
instance
of
being
Men
and
Christians
;
I
may
suffer
under
,
but
am
not
to
obey
,
the
highest
Power
on
Earth
,
if
enjoyning
it
.
God
himself
cannot
impose
it
upon
the
published
Terms
of
our
Creation
and
Redemption
,
having
first
made
us
Men
,
and
afterward
by
his
Son
in
our
flesh
redeemed
us
,
I
am
always
to
believe
in
,
and
relie
upon
God
and
Christ
,
praise
and
make
my
Prayers
unto
them
.
I
am
always
to
own
and
confess
my
Saviour
on
the
cross
,
to
propose
and
make
him
my
example
in
all
Godliness
of
conversation
.
I
am
never
to
be
unmerciful
or
unjust
,
to
be
cruel
or
bloody
,
to
be
hateful
and
hating
,
to
be
an
adulterer
or
unclean
,
to
be
a
Rebel
or
an
Extortioner
,
this
is
the
Rule
set
up
,
wrote
as
with
an
Adamant
,
as
on
a
Rock
to
remain
for
ever
,
whoso
doth
these
,
or
such
like
things
,
shall
in
no
wise
enter
into
the
Kingdom
of
God
.
AND
thus
we
at
length
come
to
that
one
§
.
XIV
thing
necessary
,
and
the
due
inquirer
may
have
information
,
in
what
he
is
to
obey
God
and
in
what
to
obey
Man
,
in
what
instances
of
Religion
he
is
indespensably
and
immutably
bound
,
and
in
what
not
,
and
how
his
Salvation
is
upon
each
depending
;
we
see
here
the
infinite
Wisdom
of
God
,
in
the
frame
and
constitution
of
his
Church
;
a
body
it
is
,
and
Association
,
a
City
,
compact
and
at
unity
in
it self
,
with
its
own
Laws
and
Rules
,
and
yet
Ecclesia
in
Republica
,
this
Church
is
in
the
State
or
Commonwealth
,
with
a
due
regard
and
observancy
to
it
,
each
ruling
and
obeying
in
their
courses
,
neither
clashing
or
interfering
,
both
,
of
force
and
obliging
,
in
the
several
Reasons
and
Designs
of
each
.
We
see
farther
,
the
same
infinite
love
and
tender
care
of
his
towards
Man
,
every
ways
providing
for
his
Heaven
and
Salvation
,
in
that
,
having
placed
him
here
in
this
World
,
liable
to
the
Accidents
and
Obstructions
of
it
,
the
changes
and
chances
of
this
mortal
Life
,
what
otherways
was
his
Duty
,
and
Heaven
not
attainable
,
but
in
observancy
of
its
Laws
and
Rules
,
is
upon
these
like
scores
abated
and
remitted
to
him
;
where
either
the
Natural
incapacities
,
or
other
Necessities
of
the
World
,
in
order
to
its
Conduct
and
Government
injoyn
it
,
and
no
one
thing
for
Eternal
Salvation
is
always
a
Duty
,
in
the
intendment
of
the
Sanction
,
with
the
execution
or
rigorous
exercise
of
which
the
Advantages
that
are
are
Temporal
,
and
their
due
conservation
are
inconsistent
.
Grace
does
not
destroy
Nature
,
and
where
God
is
to
be
obey'd
,
and
not
Man
,
where
the
Commands
of
both
are
incompetible
,
and
such
we
have
shew'd
there
are
,
or
may
be
,
the
Obedience
to
God
,
as
in
all
reason
,
is
first
to
be
perform'd
,
so
is
it
,
what
alone
is
the
benefit
of
Mankind
,
there
is
not
one
instance
of
what
is
antecedent
Duty
,
or
is
really
beneficial
unto
him
,
abated
thereby
,
and
we
cannot
be
either
good
Men
,
or
good
Subjects
,
if
vicious
in
our
Morals
,
if
once
we
renounce
these
higher
Duties
of
Christianity
.
God
has
not
made
that
the
immutable
term
of
Man's
Salvation
,
but
what
is
in
his
own
Power
,
and
of
which
if
he
fails
,
't
is
his
own
perverse
will
and
choice
that
is
debauch'd
and
betrays
him
to
it
;
the
Carved
works
of
the
Temple
may
be
beaten
down
,
the
Church-Discipline
be
weakned
,
and
her
Laws
and
Rules
for
Holiness
become
of
less
force
;
her
Towers
and
Bulwarks
be
taken
away
,
and
the
Secular
Protection
be
withdrawn
.
I
may
have
neither
tongue
to
speak
,
nor
hands
to
lift
up
in
prayer
,
nor
feet
to
walk
to
the
House
of
God
;
there
may
be
no
Houses
of
God
in
our
Land
,
the
Tyrant
may
pull
out
,
or
cut
off
the
one
,
or
pull
down
the
other
,
the
daily
Sacrifice
my
cease
,
and
the
Priest-hood
too
,
as
to
particular
Persons
;
and
when
we
say
,
where
Episcopal
Power
is
not
,
there
is
no
Church
,
we
do
not
so
mean
,
that
where
it
is
not
Men
cannot
go
to
Heaven
;
these
all
may
be
supplyed
by
an
upright
heart
,
and
due
intentions
;
God
accepts
of
a
Man
according
to
what
he
hath
,
and
not
according
to
what
he
hath
not
.
The
Sacraments
are
only
generally
necessary
to
Salvation
,
and
so
of
other
duties
in
the
same
Order
of
Sanction
.
God
does
not
oblige
us
to
the
Tyranny
of
Impossible
Commands
;
to
climb
up
to
Heaven
,
and
go
down
into
the
Deep
,
and
fetch
thence
our
Eternity
;
ask
of
us
ten
thousand
Rams
,
or
a
thousand
of
Rivers
of
Oyl
,
or
those
Cattel
upon
a
thousand
Hills
for
a
Sacrifice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
St.
Clement
argues
to
the
Gentiles
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
't
is
our
own
Lust
,
not
others
we
are
to
answer
for
,
if
not
Subdued
and
Conquered
,
he
does
not
bind
us
to
go
to
Heaven
when
we
have
no
Legs
,
Move
without
Faculties
,
Act
without
Strength
,
Live
when
Dead
Men
,
and
with
Paralytick
Joynts
,
Enfeebled
by
Irrecoverable
Weakness
to
work
out
our
own
Salvation
;
every
Brick-bat
,
will
then
make
an
Altar
,
and
Prayers
are
to
be
made
every
where
,
with
Holy
Hands
lift
up
,
or
but
Devout
Hearts
,
without
Wrath
,
and
without
Doubting
;
nor
is
it
by
Subduing
Kings
,
and
Conquering
Worldly
Powers
,
we
are
to
go
to
Heaven
,
Faith
,
Love
,
Dependence
upon
God
,
&c.
are
among
those
acts
of
the
Soul
usually
called
Elicitae
,
whose
Practice
depends
on
no
outward
Faculty
;
and
if
some
Virtues
equally
indispensable
,
are
otherways
seated
,
and
among
those
Acts
call'd
Imperatae
,
and
to
be
perform'd
by
the
outward
Organs
of
the
Body
,
yet
are
they
equally
free
from
outward
Force
,
so
seated
in
each
ones
Self
,
and
lodg'd
in
his
Person
,
that
no
Violence
but
from
a
Mans
own
self
can
reach
them
,
those
the
only
Enemies
that
are
of
his
own
House
,
and
't
is
every
ones
own
hand
that
draws
his
Sword
,
and
makes
him
a
Rebel
;
his
alone
Adulterous
Eyes
and
Heart
,
Promote
and
Actuate
whatever
of
uncleanness
is
from
him
,
and
't
is
neither
Person
,
nor
Object
,
nor
Quality
,
any
thing
that
comes
cross
,
or
is
of
force
from
within
,
or
without
himself
;
whether
Devil
,
or
Tyrant
,
or
Lust
,
any
one
accident
,
or
contingency
,
that
can
either
dismember
him
from
the
Church
,
or
disunite
him
from
his
God
,
deprive
him
of
sufficient
Means
here
,
or
Eternal
Life
hereafter
;
even
the
Tyrannies
,
and
Deaths
here
,
will
but
Advance
the
Crown
,
and
these
lighter
Afflictions
,
work
for
us
that
more
Eternal
Weight
of
Glory
;
and
which
Considerations
,
are
to
be
the
great
Support
,
and
Comfort
of
all
Christians
.
Should
it
so
happen
in
the
courses
of
Providence
,
and
Kings
and
Queens
cease
to
be
Nursing
Fathers
and
Mothers
unto
us
.
Should
a
Nero
,
or
a
Domitian
,
a
Parliament
of
forty
two
,
a
Cromwel
,
or
a
Committee
of
Safety
;
or
what
Association
soever
be
set
up
against
,
and
Tyrannize
over
us
,
plane
volumus
pati
,
verùm
eo
modo
quo
&
Bellum
miles
,
nemo
quippe
libens
Bellum
patitur
,
cum
et
trepidari
,
&
periclitari
necesse
sit
,
tamen
&
praeliatur
omnibus
viribus
,
et
vincens
in
praelio
gaudet
,
qui
de
praelio
querebatur
,
quia
&
Gloriam
consequitur
&
praedam
,
they
are
the
words
of
Tertullian
,
Apol.
c.
5.
to
those
Scoffers
of
the
Heathens
in
his
days
,
and
whom
Julian
the
Apostate
after
imitated
,
telling
the
Christians
Afflictions
was
their
Advantage
,
and
to
be
Loved
by
them
,
because
their
Martyrdom
,
and
Crown
.
We
must
willingly
suffer
,
and
engage
as
the
Souldier
does
in
War
,
and
't
is
the
expectation
of
Victory
,
and
that
recompence
of
Reward
,
makes
us
fight
on
,
and
Rejoyce
under
that
Banner
,
which
otherwise
the
present
Difficulties
,
and
Dangers
,
working
on
our
fears
,
would
engage
us
to
avoid
and
run
from
:
't
was
the
constancy
and
evenness
of
the
Christians
,
for
the
Truth
,
and
in
Gods
Service
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
together
with
their
Gravity
,
Sincerity
,
their
Freedom
and
Modesty
of
Conversation
gain'd
upon
their
Enemies
,
both
Greeks
and
Barbarians
,
and
silenced
their
baser
Slanders
,
and
Calumnies
against
them
;
thus
,
together
with
the
learned
discourses
and
endeavours
by
Writing
,
and
which
were
not
few
,
the
Church
grew
and
multiplied
,
as
Eusebius
tells
us
,
Hist.
l.
4.
c.
7.
These
the
Weapons
of
a
Christian
Warfare
,
and
the
many
Shields
of
the
Mighty
,
these
the
Spoyls
and
Trophies
they
contended
for
.
I
know
not
how
in
fitter
words
to
conclude
this
Chapter
,
than
in
those
of
our
Noble
Historian
Eusebius
,
in
his
Preface
to
his
fifth
Book
of
his
Church
History
,
giving
an
account
of
those
many
,
and
Eminent
Martyrs
in
the
days
of
Antoninus
Verus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
Others
making
Historical
Narrations
,
have
delivered
in
their
Writings
,
Victories
in
War
,
and
Trophies
over
their
Enemies
,
the
great
Actions
of
Captains
,
and
the
Valour
of
Souldiers
,
that
had
stained
their
hands
in
Blood
,
and
a
thousand
Battels
,
for
their
Children
,
their
Country
,
and
their
Fortunes
;
but
the
History
,
or
the
Narrative
of
the
Divine
Common-wealth
,
and
Enrollment
which
is
of
Heaven
,
writes
on
Eternal
Pillars
,
those
Peace
Designing
Battels
,
in
order
to
the
Peace
of
the
Soul
,
or
that
are
Spiritual
Those
that
fight
in
these
Battels
,
for
Truth
,
rather
than
their
Country
,
for
Religion
,
rather
than
their
Children
.
The
constancy
of
the
Contenders
for
Piety
and
their
Fortitude
in
their
manifold
Sufferings
,
their
Trophies
against
Devils
,
and
Victories
obtain'd
against
the
Invisible
Powers
,
or
Enemies
,
making
publick
their
Crown
,
for
an
Everlasting
Remembrance
.
CHAP.
VI.
Chap.
6.
The
Contents
.
The
last
general
of
the
Discourse
,
Sect.
1.
What
the
Autority
of
our
particular
Church
and
Kingdom
is
in
this
Controversie
;
where
not
Apostolical
,
and
Primitive
,
there
not
obliging
.
Their
Doctrine
,
Laws
and
Practice
all
along
on
our
side
,
Sect.
2.
The
People
are
only
Testimonies
of
the
Manners
of
such
as
are
to
be
Ordained
,
in
our
Book
of
Ordination
,
Sect.
3.
No
Autority
in
any
but
those
of
the
Priesthood
,
to
Ordain
,
Excommunicate
,
&c.
as
in
our
Rubricks
,
Articles
,
&c.
Sect.
4.
Our
Kings
claim'd
it
not
,
in
their
Acts
,
Declarations
,
&c.
in
the
days
of
Henry
VIII
.
in
the
Act
of
Submission
.
He
is
declared
a
Lay-man
,
nothing
in
Religion
made
Law
but
by
him
.
He
defends
Religion
.
His
Power
as
the
Supreme
Governor
of
the
Church
.
Is
called
Worldly
and
Secular
,
Sect.
5
,
6
,
7
,
8.
Of
King
Edward
VI.
That
the
Bishops
were
to
use
not
their
own
,
as
formerly
,
but
his
Name
and
Seal
in
their
Processes
,
&c.
implies
no
such
thing
.
Sect.
9.
Of
Queen
Elizabeth
.
King
James
,
Sect.
10
,
11.
The
King
and
Church
distinct
Powers
in
our
Statute
Book
.
Our
Kings
now
have
but
the
same
Power
the
Empire
of
old
,
and
their
Predecessors
before
the
Reformation
had
.
If
our
Religion
be
Parliamentary
,
that
anciently
was
Imperial
,
Sect.
12.
Mr.
Selden
says
,
the
Parliament
of
England
both
can
,
and
has
actually
Excommunicated
,
and
the
Bishops
Power
is
derived
only
from
them
,
Sect.
13.
The
Acts
of
Parliament
he
produces
,
V.
VI.
Edw.
VI.
Cap.
IV.
III.
Jacobi
.
Cap.
V.
infer
it
not
,
Sect.
14.
Nor
do
those
of
II.
III.
Edw.
VI.
Cap.
1.
Elizabethae
Cap.
II.
that
the
Prince
limits
Excommunications
in
the
Execution
,
is
not
against
the
Divine
Right
of
them
.
His
Instances
in
the
Rump
Parliament
.
Geneva
.
The
Parliament
of
Scotland
,
III.
Jacob.
VI.
Cap.
XLV
.
are
all
against
him
,
Sect.
15.
Archbishop
Whitgift
is
not
proved
to
have
Licensed
Erastus
his
Works
for
the
Press
;
that
they
were
found
in
his
Study
,
is
no
Argument
he
was
an
Erastian
;
if
Licensed
by
the
Autority
of
the
Nation
,
no
Evidence
that
his
Doctrines
were
then
owned
.
Sect.
16.
Our
own
Doctors
of
the
same
Opinion
with
us
,
instances
in
two
of
them
,
Sect.
17.
Bishop
Bilson
,
St.
Ambrose
,
one
of
Doctor
Tillotson's
Hypocrites
.
A
private
Liberty
of
Conscience
not
enough
,
a
false
Religion
to
be
declared
against
,
though
by
Autority
abetted
.
Mr.
Dean
gives
advantage
to
the
Papists
Calumny
,
That
our
Religion
is
only
that
of
our
Prince
,
Sect.
18.
Bishop
Sanderson
,
his
particular
Judgment
concerning
the
Divine
Right
of
Episcopacy
.
Sect.
19.
Mr.
Selden
objects
again
,
that
our
own
Doctors
and
Writers
are
all
on
the
other
side
.
The
particular
Authors
each
reckon'd
up
.
He
perverts
and
abuses
them
all
,
Sect.
20.
The
two
Vniversities
in
their
Opus
Eximium
,
&c.
in
the
Reign
of
Henry
VIII
.
1534.
altogether
against
him
,
Sect.
21.
Stephen
Bishop
of
Winchester
,
Orat.
de
vera
Obedientia
,
is
of
the
same
Mind
,
and
so
is
Richard
Sampson
,
Dean
of
the
Chappel
to
Henry
VIII
.
in
an
Oration
to
this
purpose
.
Sect.
22.
The
Papers
in
the
Cottonian
Library
seems
the
same
with
Dr.
Stillingfleet's
M.
SS
.
in
his
Irenicum
.
Both
he
and
Dr.
Burnet
unfaithful
in
the
Printing
of
it
.
Dr.
Durell's
account
of
it
.
Archbishop
Cranmer
,
with
the
Bishops
and
Doctors
engaged
in
our
first
Reformation
were
not
Erastians
,
from
the
account
given
of
them
,
in
his
Church
History
,
by
Dr.
Burnet
.
Less
Discretion
in
Printing
such
Papers
;
nor
is
their
Autority
really
to
be
any
thing
,
Sect.
23.
Mr.
Selden
is
shameless
in
quoting
Bishop
Andrews
,
who
determines
all
along
against
him
.
Those
Laws
that
Protect
the
Church
,
must
in
course
inspect
their
Actions
.
The
Bishop
disswaded
Grotius
from
Printing
his
Book
De
Imperio
summarum
Potestatum
in
Sacris
.
Ha'
y'
any
Work
for
a
Cooper
,
is
indeed
of
Mr.
Selden's
side
,
and
the
Lord
Falkland
.
His
very
ill
Speech
in
the
House
of
Commons
,
1641.
His
Pulpit
Law
,
and
Decision
of
the
Divine
Right
of
Kings
,
as
well
as
of
the
Church
.
He
,
and
such
like
Speech-makers
,
Promoters
of
the
late
Rebellion
,
affronts
both
to
King
and
Priest
design'd
at
once
,
when
the
Crown
is
entitled
to
the
Priesthood
,
Sect.
24.
Archbishop
Bancroft
,
Archbishop
Whitgift
,
and
Bishop
Bilson
under
the
Suspition
of
Erastianism
.
Accused
as
such
by
Robert
Parker
de
Politeia
Ecclesiastica
,
a
Malicious
Schismatick
,
made
use
of
still
against
our
Church
by
Dailee
against
Ignatius
his
Epistles
,
by
Doctor
Stillingfleet
in
his
Irenicum
.
Our
Bishops
and
Doctors
are
not
against
the
Divine
immutable
Right
of
Bishops
;
as
Doctor
Stillingfleet
mistook
out
of
Parker
,
and
reports
them
to
be
.
Satisfaction
may
justly
be
required
of
him
for
it
.
Sect.
25.
The
Writings
of
the
best
Men
,
how
they
may
be
mistaken
,
as
of
Justin
Martyr
.
The
first
Council
of
Nice
.
St.
Jerome
concerning
Chastity
,
and
Episcopacy
.
Bishop
Cranmer
and
our
first
Reformers
.
Bishop
Whitgift
,
Bancroft
,
and
Bilson
.
The
Point
was
at
first
only
the
Bishop
of
Rome's
Supremacy
.
A
secular
title
only
,
no
Characteristical
mark
then
betwixt
the
Protestant
,
and
Papist
.
The
Lay-Elders
in
their
Consistory
set
up
after
this
,
as
Popes
in
his
room
.
These
our
Bishops
warmth
was
exercised
against
whatever
indiscretion
in
laying
the
Argument
.
The
Power
of
the
Prince
and
the
Priest
,
are
still
contra-distinguished
.
Kings
are
not
Governors
next
and
immediately
under
Christ
,
as
the
Mediator
.
The
mistake
of
many
in
their
Pulpit
Prayer
.
Our
Kings
and
Church
do
not
thence
derive
their
Power
,
nor
so
claim
it
in
their
Acts
,
Statutes
,
Declarations
,
Articles
,
&c.
in
the
forms
of
bidding
Prayer
,
by
Queen
Elizabeth
and
King
James
,
&c.
of
ill
consequence
if
they
do
.
Doctor
Hammond's
Autority
,
Sect.
26.
Particular
Doctors
,
not
the
Rule
in
Religion
,
The
several
ways
by
which
Error
comes
into
the
World
.
Julian's
Plot
to
destroy
Christianity
.
How
Pelagius
managed
his
Heresie
,
by
Rich
and
Potent
Women
,
by
feigned
Autorities
of
great
Men.
Liberius
of
Rome
and
Hosius
,
comply
with
Arianism
wearied
with
Persecutions
.
Theodosius
his
Doctores
Probabiles
,
Cod.
16.
Theodos
.
Tit.
1.
l.
l.
2
,
3.
THE
last
general
of
this
Discourse
now
§
.
I
follows
,
and
I
am
to
shew
that
what
hath
hitherto
been
said
,
concerning
Church
Power
,
as
a
Specifick
,
and
distinct
from
any
thing
in
either
the
People
or
the
Crown
,
is
agreeable
with
the
particular
Establishments
by
the
Laws
of
our
Kingdom
made
for
the
owning
and
defence
of
Christianity
,
and
by
consequence
with
the
Religion
it self
so
own'd
and
professed
in
our
Church
since
the
Reformation
.
AN
undertaking
I
do
not
therefore
engage
§
.
II
in
,
as
if
these
Doctrines
of
our
common
Christianity
,
receiv'd
from
the
beginning
,
and
devolv'd
all
along
downward
in
the
first
Ages
,
as
is
already
shew'd
,
could
obtain
further
Autority
,
or
expected
an
after
Sanction
and
Establishment
from
us
,
and
e're
fully
assented
to
and
received
,
wanted
force
and
obligation
,
was
to
be
abated
of
,
or
abolished
,
where
not
according
to
our
particular
ordering
,
model
and
constitution
,
framed
and
drawn
up
,
autorized
and
made
publick
,
Fifteen
hundred
years
after
,
this
is
absurd
in
the
Proposal
,
and
must
be
worse
in
the
Practice
;
it
runs
,
as
it
ought
to
do
,
contrary
to
our selves
,
to
the
Plot
and
Design
of
this
our
Church
,
in
each
of
her
Collections
,
Articles
,
Injunctions
,
Canons
,
Constitutions
,
and
Homilies
appointed
to
be
read
in
the
Churches
in
the
time
of
Q.
Elizabeth
.
And
altogether
to
our
purpose
are
the
Homilies
composed
by
the
Bishops
,
limiting
Church-Power
to
the
Priesthood
,
and
apparently
distinguishing
betwixt
the
Autority
and
Laws
of
the
Church
and
State
,
assigning
different
Ends
and
Effects
unto
each
.
Part
2.
Of
the
Sermon
of
Good
Works
.
This
arrogancy
God
detested
,
that
Man
should
so
advance
his
Laws
,
to
make
them
equal
with
God's
Laws
,
wherein
the
true
honouring
and
worshipping
of
God
standeth
,
and
to
make
his
Laws
for
them
to
be
left
off
.
God
hath
appointed
his
Laws
,
wherein
his
Pleasure
is
to
be
honoured
:
His
Pleasure
is
also
,
That
all
mens
Laws
,
not
being
contrary
unto
his
Laws
,
shall
be
obeyed
and
kept
,
as
good
and
necessary
for
every
Common-wealth
;
but
not
as
things
wherein
principally
his
honour
resteth
,
and
all
Civil
and
Mans
Laws
,
either
be
or
should
be
made
,
to
bring
Men
better
to
keep
God's
Laws
,
that
consequently
,
or
followingly
,
God
should
be
the
better
honoured
by
them
.
Part
2.
Of
the
Sermon
of
the
right
Vse
of
the
Church
.
And
according
to
this
Example
of
our
Saviour
,
in
the
Primitive
Church
(
whipping
the
Buyers
and
Sellers
out
of
the
Temple
)
which
was
most
Holy
and
Godly
,
and
in
the
which
due
Discipline
with
severity
was
used
against
the
wicked
,
open
Offenders
were
not
suffered
once
to
enter
into
the
House
of
the
Lord
,
nor
admitted
to
Common
Prayer
,
and
the
Use
of
the
Holy
Sacraments
with
other
true
Christians
,
until
they
had
done
open
Penance
before
the
whole
Church
;
and
this
was
practised
,
not
only
upon
mean
Persons
,
but
also
upon
the
Rich
,
Noble
,
and
Mighty
Persons
.
Yea
,
upon
Theodosius
,
that
Puissant
and
Mighty
Emperor
,
whom
for
committing
a
grievous
and
wilful
Murder
,
St.
Ambrose
Bishop
of
Millain
reproved
sharply
,
and
(
't
is
in
the
Margin
,
he
was
only
dehorted
from
receiving
the
Sacrament
,
until
by
Repentance
he
might
be
better
prepared
,
Chrysost.
)
did
also
Excommunicate
the
said
Emperor
,
and
brought
him
to
open
Penance
;
and
they
that
were
so
justly
exempted
and
banish'd
(
as
it
were
)
from
the
House
of
the
Lord
,
were
taken
(
as
they
be
indeed
)
for
Men
divided
and
separated
from
Christ's
Church
,
and
in
most
dangerous
estate
;
yea
,
as
St.
Paul
saith
,
even
given
unto
Sathan
the
Devil
for
a
time
,
and
their
company
was
shunn'd
and
avoided
of
all
Godly
Men
and
Women
,
until
such
time
as
they
by
Repentance
and
publick
Penance
were
reconciled
.
Part
2.
Of
the
Homily
of
Fasting
.
It
is
necessary
that
we
make
a
difference
between
the
Policies
of
Princes
,
made
for
the
ordering
of
their
Common-weals
,
in
provision
of
things
serving
to
the
most
sure
defence
of
their
Subjects
and
Countries
,
and
between
Ecclesiastical
Policies
in
prescribing
such
Works
;
by
which
,
as
by
secondary
means
,
God's
Wrath
may
be
pacified
,
and
his
Mercy
purchased
.
An
instance
of
the
one
is
in
enjoyning
Abstinence
from
Flesh
;
for
the
increase
of
Victuals
,
and
the
better
sustenance
of
the
Poor
,
and
the
furniture
of
the
Navy
,
the
forbearing
some
piece
of
licentious
Appetite
upon
the
Ordinance
of
the
Prince
,
with
the
consent
of
the
Wise
of
the
Realm
.
An
instance
of
the
other
is
,
prescribing
a
form
of
Fasting
,
to
humble
our selves
in
the
sight
of
Almighty
God
,
and
which
binds
the
Conscience
,
as
to
time
and
occasion
,
and
other
Circumstances
as
the
Church
requires
,
and
which
has
Power
to
enjoyn
or
relax
;
as
is
to
be
seen
in
the
Homily
.
Each
Law
of
the
Kingdom
relating
to
Religion
,
which
still
suppose
whatever
is
taught
and
reported
,
enacted
and
made
Law
,
receiv'd
and
submitted
to
,
maintain'd
and
protested
,
as
the
Establishments
of
our
Church
and
State
,
to
be
bottomed
on
the
Scriptures
of
the
Old
and
New
Testament
,
and
what
the
Catholick
Fathers
and
ancient
Bishops
have
thence
Collected
,
particularly
in
the
four
first
General
Councils
,
or
any
other
General
Council
,
10
Elizabethae
,
Cap.
1.
Sect.
36.
Nor
does
our
Reformation
commence
upon
any
other
Grounds
,
than
a
supposed
depravation
and
defection
,
as
to
such
that
first
depositum
;
those
Rules
and
Practices
depending
,
and
with
a
purpose
to
restore
and
reinforce
them
;
and
did
I
believe
our
Church
of
England
not
to
have
followed
this
Rule
,
did
I
find
her
any
wayes
but
swerving
from
,
and
much
rather
then
if
running
cross
to
,
any
one
or
more
of
those
Primitive
Standards
,
designedly
erected
for
the
Pillars
of
Truth
,
the
constant
Marks
and
Copies
for
the
practice
and
adherency
of
future
Ages
,
always
obliging
(
for
all
Church
Laws
and
Practice
are
not
so
,
even
of
the
most
Primitive
Church
,
even
the
Laws
and
Practice
Apostolical
.
)
I
would
be
so
far
from
abetting
,
or
closing
with
such
her
Autority
,
and
Actions
,
that
I
would
immediately
go
over
to
and
embrace
the
Rule
wherever
,
or
if
any
where
,
to
be
found
,
in
the
Isle
of
Patmos
with
St.
John
,
or
in
the
Cave
with
Holy
Athanasius
;
as
not
Magistracy
and
Law
,
so
not
the
Reformed
Church
of
England
,
should
be
my
either
fear
or
obligation
to
the
contrary
,
be
the
crosser
Circumstances
whatsoever
or
wheresoever
,
that
attend
me
,
could
I
not
joyn
with
a
present
visible
Church
,
or
Body
of
Believers
,
in
the
Enjoyment
and
Profession
of
it
.
This
is
only
that
,
which
as
my
own
Satisfaction
,
so
I
endeavour
to
make
it
others
,
that
as
Born
and
Baptized
in
the
Church
of
England
,
and
still
in
Union
with
her
,
and
my self
in
particular
,
as
a
Presbyter
there
,
have
subscribed
to
her
Articles
,
Canons
and
Constitutions
;
so
't
is
to
and
in
that
Church
which
is
every
ways
Primitive
and
Apostolical
,
and
particularly
in
this
instance
of
Church-Power
;
and
that
it
is
so
is
easily
and
readily
to
be
demonstrated
,
and
which
I
shall
endeavour
to
do
,
Methodo
Synthetica
,
as
they
speak
,
as
it
lies
in
the
course
of
things
and
actions
.
1.
In
the
Judgment
and
by
the
Determinations
of
our
Church
,
in
her
conciliary
Acts
,
Articles
,
Canons
,
Rubricks
,
in
her
Book
of
Ordination
,
&c.
2.
By
the
publick
Acts
and
Determinations
of
the
Prince
both
in
Parliament
and
out
of
it
,
in
his
Statutes
,
Injunctions
,
and
Proclamations
,
making
Law
these
Antecedent
Church
Determinations
,
and
Autorities
preceding
.
3.
From
our
own
particular
Doctors
,
in
their
several
Tracts
and
Writings
.
§
.
III
THAT
this
Power
is
not
any
ways
supposeable
in
the
People
in
our
Church
or
Kingdom
,
't
is
clear
in
the
form
of
ordering
Deacons
and
Priests
,
and
which
is
made
Law
in
the
Realm
,
where
all
that
the
Bishop
addresses
himself
to
the
People
for
is
this
,
Whether
(
as
supposed
to
be
more
conversant
with
them
)
they
know
any
notable
Crime
they
are
guilty
of
,
and
which
may
render
them
unfit
for
the
said
Holy
Function
;
the
words
of
the
Bishop
are
these
,
Brethren
,
if
there
be
any
among
you
that
know
any
Impediment
,
or
notable
Crime
in
any
of
these
Persons
for
which
he
ought
not
to
be
admitted
into
this
Holy
Ministry
,
let
him
come
forth
in
the
Name
of
God
,
and
shew
what
the
Crime
and
Impediment
is
.
The
People
are
no
more
concern'd
in
Ordinations
,
then
as
Testimonies
of
the
manners
of
those
who
are
to
be
Ordain'd
,
and
in
which
alone
they
were
concern'd
of
old
,
and
in
the
Articles
and
Constitutions
taking
care
that
fit
Men
he
admitted
to
Holy
Orders
;
what
relates
to
the
People
,
and
they
are
to
be
enquired
of
,
is
a
Testimony
of
their
Conversations
;
and
if
the
Bishop
lay
hands
on
suddenly
,
and
without
due
Enquiry
and
competent
Satisfaction
,
and
the
Person
ordained
prove
unworthy
,
the
Orders
notwithstanding
are
valid
,
the
Penalty
is
laid
on
the
Bishop
,
he
is
to
be
suspended
,
and
to
ordain
no
more
for
two
years
.
Articuli
pro
clero
1584.
Constitutiones
Ecclesiasticae
,
1597.
ut
homines
idonei
ad
sacros
ordines
admittantur
.
IT
were
needless
Pains
to
insist
on
,
and
§
.
IV
shew
the
particular
judgment
of
our
Church
,
Whether
this
Power
be
in
her
Pastors
alone
,
exclusive
to
,
as
the
People
,
so
the
Prince
also
;
the
Rubricks
in
the
Common-Prayer
Book
suppose
,
and
farther
invest
,
all
Offices
there
in
the
Hieratical
Order
,
what
ever
relate
to
the
Divine
Worship
and
Service
,
and
which
are
by
them
alone
to
be
perform'd
,
the
Prjest
is
still
distinguished
from
the
People
or
Laity
,
nor
is
the
Prince
there
considered
,
but
as
of
the
Laity
,
in
attendance
in
Common
with
the
other
Worshippers
:
and
to
be
sure
in
the
Book
of
Ordination
,
't
is
the
Bishop
lays
on
Hands
and
Consecrates
,
he
the
origin
and
head
of
all
Power
derived
,
whether
to
Bishop
,
Presbyter
or
Deacon
,
and
in
what
degree
soever
of
Power
it
is
that
is
given
.
That
Person
which
by
open
denunciation
of
the
Church
is
rightly
cut
off
from
the
Vnity
of
the
Church
and
excommunicate
,
ought
to
be
taken
of
the
whole
multitude
of
the
Faithful
as
an
Heathen
and
Publican
,
until
he
be
openly
reconciled
by
Penance
,
and
received
into
the
Church
by
a
Judg
that
hath
Autority
thereunto
;
as
among
the
Articles
of
Religion
1562.
Article
33.
and
this
Judg
is
neither
Chancellor
,
Official
nor
Commissary
,
&c.
but
a
Bishop
or
Presbyter
:
the
Arch-Deacon
cannot
do
it
,
if
not
a
Presbyter
,
and
but
in
Deacon's
Orders
,
in
these
alone
is
the
Power
of
both
retaining
and
absolving
,
in
the
Articuli
pro
clero
,
1584.
and
the
libri
quorundam
Canonum
,
&c.
and
in
the
constitutiones
Ecclesiasticae
,
1597.
and
all
set
out
by
Queen
Elizabeth
;
he
that
would
once
for
all
be
satisfied
what
is
the
sense
of
our
Church
,
let
him
but
once
read
over
our
seven
and
thirthieth
Article
of
Religion
,
together
with
the
occasion
of
it
,
and
he
must
be
convinced
that
her
Judgment
is
on
our
side
,
however
't
is
received
,
whether
as
Orthodox
or
Erroneous
by
him
.
Among
other
Articles
agreed
upon
by
the
Bishops
,
and
other
learned
Godly
Men
in
the
Convocation
held
at
London
1552.
this
was
one
.
The
King
of
England
is
supreme
Head
in
Earth
,
next
under
Christ
,
of
the
Church
of
England
and
Ireland
.
Many
bad
Inferences
were
made
,
and
sinister
Consequences
affixed
,
and
particularly
that
the
King
was
declared
a
Priest
,
impower'd
to
administer
in
Divine
Service
.
In
the
Reign
of
Queen
Elizabeth
1561.
(
and
till
which
time
,
during
the
Reign
of
Queen
Mary
,
the
Objection
,
to
be
sure
,
had
been
urged
sufficiently
,
and
improved
)
a
Convocation
being
called
,
and
Articles
agreed
upon
by
the
Arch-Bishops
and
Bishops
of
both
Provinces
,
and
the
whole
Clergy
,
in
the
37th
Article
;
and
in
answer
to
the
Objection
,
they
more
fully
explain
themselves
in
these
Words
,
and
declare
,
The
Queens
Majesty
hath
the
chief
Power
in
this
Realm
of
England
and
other
her
Dominions
,
unto
whom
the
chief
Government
of
all
Estates
of
this
Realm
,
whether
they
be
Ecclesiastical
or
Civil
in
all
Causes
do
appertain
,
and
is
not
,
nor
ought
not
to
be
,
subject
to
any
foreign
Jurisdiction
.
Where
we
attribute
to
the
Queens
Majesty
the
chief
Government
,
by
which
Titles
we
understand
the
Minds
of
some
dangerous
Folk
to
be
offended
:
We
give
not
our
Princes
the
ministring
either
of
God's
Word
,
or
of
the
Sacraments
,
the
which
thing
the
Injunctions
also
lately
set
forth
by
Elizabeth
our
Queen
,
do
most
plainly
testifie
,
but
that
only
Prerogative
,
which
we
see
to
have
been
given
always
to
all
Godly
Princes
in
holy
Scripture
by
God
himself
,
that
is
,
that
they
should
rule
all
Estates
and
Degrees
committed
to
their
Charge
by
God
,
whether
they
be
Ecclesiastical
or
Temporal
,
and
restraining
with
the
Civil
Sword
the
stubborn
and
Evil
doers
.
AND
this
is
all
is
laid
claim
to
by
our
§
.
V
Princes
themselves
,
and
that
the
Statute-book
or
any
other
claim
of
theirs
entitles
to
and
invests
them
withal
,
in
the
late
collection
of
Articles
,
Canons
,
&c.
made
by
Anthony
Sparrow
now
Lord
Bishop
of
Norwich
,
I
meet
with
nothing
done
by
King
Henry
VIII
.
save
what
is
mentioned
by
King
Edward
VI.
in
the
entrance
to
his
Injunctions
1547.
and
which
are
there
transcribed
with
his
own
additions
:
the
design
and
end
of
which
is
only
to
procure
publick
and
general
obedience
to
the
Laws
and
Duties
of
true
Religion
,
and
that
every
Man
truely
observe
them
,
as
they
will
avoid
his
Displeasure
and
Penalties
annexed
.
All
that
Henry
VIII
got
by
the
submission
of
the
Clergy
in
the
five
and
twentieth
year
of
his
reign
cap.
19.
was
this
,
as
there
set
down
in
the
Statute
:
That
the
Clergy
would
not
for
the
time
to
come
assemble
in
convocation
without
the
King
's
Writ
,
That
they
would
not
enact
,
promulge
or
execute
any
new
Canons
,
Constitutions
,
Ordinance
provincial
or
other
,
or
by
whatsoever
Name
they
shall
be
called
in
Convocation
;
unless
the
King
's
Royal
license
be
had
,
his
Assent
and
Consent
in
that
behalf
.
That
all
Canons
,
Constitutions
before
made
prejudicial
to
the
King's
Prerogative
Royal
,
repugnant
to
the
Laws
and
Statutes
of
this
Realm
,
or
overmuch
onerous
to
the
Subject
,
be
abrogated
and
of
no
value
,
all
other
standing
in
their
full
strength
and
power
,
the
King's
Assent
first
had
unto
them
.
The
meaning
of
all
which
appears
only
to
be
this
,
That
nothing
relating
to
Church-Affairs
and
Proceedings
,
is
to
be
made
Law
,
or
to
be
proceeded
for
or
against
in
any
outward
Court
whatever
in
a
forensick
judicial
way
,
but
by
the
leave
and
autority
of
the
King
;
without
his
Royal
Assent
first
had
,
and
his
hand
set
to
it
.
And
this
is
that
Title
of
the
supreme
Head
of
the
Church
of
England
,
which
he
hereupon
assum'd
to
himself
,
and
which
some
little
time
afterwards
confirm'd
to
him
in
full
Parliament
,
his
Heirs
and
Successors
:
the
Power
of
the
Church
it self
is
not
at
all
abated
,
as
purely
such
,
and
from
our
Saviour
,
only
brought
to
a
dependency
upon
the
King
,
which
before
was
upon
the
Bishop
of
Rome
,
and
who
had
exercised
here
that
headship
and
still
claims
it
.
§
.
VI
AND
that
this
was
really
all
the
King
then
aim'd
at
by
the
submission
of
the
Clergy
,
viz
,
a
Right
and
Supremacie
of
Inspection
over
all
Persons
in
all
Causes
within
his
Realms
and
Dominions
,
and
that
no
Pleas
of
Religion
,
or
the
service
of
Christ
,
is
to
exempt
them
from
the
judicial
Cognizance
and
Jurisdiction
of
their
Prince
:
this
will
appear
more
plain
and
evident
by
the
several
Proceedings
and
Acts
concerning
Church-Affairs
made
by
this
King
,
in
that
19
cap.
and
five
and
twentieth
year
of
his
Reign
,
where
the
submission
of
the
Clergy
is
turned
into
an
Act
,
and
in
the
several
Acts
ensuing
,
in
all
which
it
does
not
appear
that
he
ever
assumed
to
himself
and
exercised
any
other
,
than
such
like
external
Power
and
Autority
in
spiritual
Matters
;
he
intermedles
not
with
any
one
Instance
of
Priestly
Power
as
purely
such
,
but
on
the
contrary
cautions
,
with
Clauses
and
Preventions
,
lest
any
such
thing
should
be
,
or
be
supposeable
so
,
in
the
Objection
,
the
several
Acts
are
these
.
That
no
one
Canon
of
the
Church
have
the
force
of
a
Law
,
but
what
is
appointed
by
such
Inspector
of
the
Canons
as
he
shall
name
and
appoint
.
That
no
Appeals
be
made
to
Rome
upon
the
Penalty
and
Danger
contained
and
limited
in
the
Act
of
Provision
and
Premunire
made
in
the
16th
year
of
King
Richard
II.
That
all
the
Canons
not
repugnant
to
the
Laws
of
the
Realm
,
or
to
the
Damage
of
the
King's
Prerogative
Royal
,
are
to
be
used
and
executed
,
as
they
were
before
the
making
this
Act.
That
no
license
is
to
be
required
from
the
See
of
Rome
,
for
the
Consecrating
and
Investiture
of
Bishops
.
That
't
is
in
the
King
alone
to
nominate
and
present
them
.
That
the
Pope
has
no
Power
in
Spiritual
Causes
to
give
Licenses
,
Dispensations
,
Faculties
,
Grants
,
&c.
all
this
is
to
be
done
at
home
by
our
own
Bishops
and
in
our
own
Synods
and
Councils
.
cap.
21.
and
this
Provision
is
particularly
made
Sect.
19.
ibid.
provided
that
this
Act
,
or
any
thing
or
things
herein
contained
,
shall
be
hereafter
interpreted
or
expounded
:
that
your
Grace
your
Nobles
and
Subjects
intend
by
the
same
to
decline
or
vary
from
the
Congregation
of
Christ's
Church
,
in
any
thing
concerning
the
very
Articles
of
the
Catholick
Faith
of
Christendom
,
or
in
any
other
things
declared
in
Holy
Scripture
,
and
the
Word
of
God
necessary
for
yours
and
their
Salvation
:
but
only
to
make
an
Ordinance
by
Policies
necessary
and
convenient
to
repress
Vice
.
And
for
good
conservation
of
this
Realm
in
Peace
,
Vnity
and
Tranquility
from
Ravine
and
Spoyl
,
insuing
much
the
old
ancient
Customes
of
this
Realm
in
that
behalf
,
not
minding
to
seek
for
any
Relief
,
Succor
or
Remedies
,
for
any
worldly
things
and
humane
Laws
in
any
case
of
necessity
,
but
within
this
Realm
at
the
hands
of
your
Highness
,
your
Heirs
and
Successors
,
Kings
of
this
Realm
,
which
have
,
and
ought
to
have
,
an
Imperial
Power
and
Autority
in
the
same
,
and
not
obliged
in
any
worldly
Causes
to
any
Superior
.
§
.
VII
IN
the
26th
year
of
his
Reign
cap.
1.
when
declared
Supreme
Head
of
the
Church
of
England
in
Parliament
,
as
before
recognized
by
the
Clergy
,
the
Power
he
thereby
is
invested
with
is
also
declared
,
viz.
To
visit
,
redress
,
reform
,
order
,
correct
,
restrain
and
amend
all
such
Errors
,
Heresies
,
Abuses
,
Offences
,
Contempts
and
Enormities
whatsoever
they
be
:
which
by
any
manner
of
spiritual
Autority
or
Jurisdiction
ought
or
may
lawfully
be
reformed
,
repressed
,
order'd
,
redressed
,
corrected
,
restrained
or
amended
,
most
to
the
pleasure
of
Almighty
God
,
the
increase
of
Virtue
in
Christ's
Religion
,
and
for
the
conservation
of
Vnity
,
Peace
and
Tranquility
of
this
Realm
.
cap.
14.
he
appoints
the
number
of
suffragan
Bishops
,
the
Places
of
their
residence
,
and
the
Arch-Bishop
is
to
consecrate
them
.
In
the
28th
year
of
his
Reign
cap.
10.
The
King
may
nominate
such
number
of
Bishops
,
Sees
for
Bishops
,
Cathedral
Churches
,
and
endow
them
with
such
Possessions
as
he
will
.
In
the
31th
year
cap.
14.
he
defends
the
Doctrine
of
Transubstantiation
,
the
Sacrament
in
but
one
kind
,
enacts
that
all
Hereticks
be
burnt
and
their
Goods
forfeited
,
that
no
Priest
may
marry
;
for
Masses
,
Auricular
Confession
,
&c.
in
the
34
,
5.
cap.
1.
recourse
must
be
had
to
the
Catholick
Apostolick
Church
for
the
decision
of
Controversies
.
And
therefore
all
Books
of
the
Old
and
New
Testament
in
English
,
being
of
Tindal
's
false
Translation
,
or
comprising
any
matter
of
Christian
Religion
,
Articles
of
the
Faith
or
Holy
Scripture
contrary
to
the
Doctrine
set
forth
sithence
Anno
Domini
1540.
or
to
be
set
forth
by
the
King
,
shall
be
abolished
;
no
Printer
or
Book-seller
shall
utter
any
of
the
said
Books
,
no
Persons
shall
play
or
interlude
,
sing
or
rhime
contrary
to
the
said
Doctrine
,
no
Person
shall
retain
any
English
Books
or
Writings
concerning
Matter
against
the
holy
and
blessed
Sacrament
of
the
Altar
,
or
for
the
maintenance
of
the
Anabaptists
,
or
other
Books
abolished
by
the
King's
Proclamation
.
There
shall
be
no
Annotations
or
Preambles
in
Bibles
or
new
Testaments
in
English
,
the
Bible
shall
not
be
read
in
English
in
any
Church
,
no
Women
,
&c.
to
read
the
New
Testament
in
English
,
nothing
shall
be
taught
contrary
to
the
Kings
Injunctions
,
and
if
any
spiritual
Person
preach
,
teach
or
maintain
any
thing
contrary
to
the
King's
Instructions
or
Determinations
made
or
to
be
made
,
and
shall
thereof
be
convict
,
he
shall
for
his
first
Offence
recant
,
for
his
second
abjure
and
bear
a
fagot
,
for
the
third
he
shall
be
adjudged
an
Heretick
,
and
be
burnt
,
and
loose
all
his
Goods
and
Chattels
.
In
the
37.
year
cap.
17.
The
full
Power
and
Autority
he
hath
by
being
Supreme
Head
of
the
Church
of
England
,
is
,
To
correct
,
punish
and
repress
all
manner
of
Heresies
,
Errors
,
Vices
,
Sins
,
Abuses
,
Idolatries
,
Hypocrises
and
Superstitions
,
sprung
and
growing
within
the
same
,
and
to
exercise
all
other
manner
of
Jurisdiction
called
Ecclesiastical
Jurisdiction
.
Sect.
1.
and
Sect.
3.
't
is
farther
added
,
To
whom
by
Holy
Scriptures
all
Authority
and
Power
is
wholly
given
to
hear
and
determine
all
manner
of
Causes
Ecclesiastical
;
and
to
correct
Vice
and
Sin
whatsoever
,
and
to
all
such
Persons
as
his
Majesty
shall
appoint
thereunto
.
And
so
far
is
all
this
from
deriving
to
himself
,
and
exercising
any
thing
of
the
Priest-hood
,
that
he
is
totidem
verbis
declared
and
reputed
only
a
Lay-Man
in
the
first
Section
of
that
Chapter
:
nor
do
any
one
of
these
Instances
here
produced
,
amount
to
any
more
than
to
the
defending
and
guarding
by
Laws
,
Truth
,
and
punishing
and
repressing
Errors
,
whether
in
Doctrines
or
in
Manners
,
at
least
such
as
are
so
reputed
by
the
Church
and
State
.
§
.
VIII
'T
IS
true
and
easily
observable
,
that
just
upon
the
assuming
to
himself
the
Title
of
the
supreme
Head
of
the
Church
,
there
was
ground
enough
for
suspition
that
the
Church
her self
,
and
all
her
Power
was
to
be
laid
aside
:
and
whereas
the
reason
and
end
of
every
particular
Parliament
before
,
and
of
each
of
his
till
then
is
still
said
to
be
for
the
honor
of
God
and
holy
Church
,
and
for
the
Common-Weale
and
Profit
of
this
Realm
,
't
is
abated
,
and
said
only
for
the
honor
of
God
and
for
the
Common-Weale
and
Profit
of
this
Realm
,
the
benefit
of
holy
Church
,
is
,
in
words
at
least
,
left
out
,
and
in
the
room
of
it
is
once
added
to
the
conservation
of
the
true
Doctrine
of
Christ's
Religion
.
As
if
the
design
was
according
to
the
Models
now
adayes
framed
and
endeavour'd
by
private
Persons
to
be
set
up
.
That
the
care
was
to
be
only
of
Doctrines
,
in
which
,
and
in
charity
and
love
and
abatements
to
one
another
,
the
Essence
of
Church-Unity
in
general
,
and
each
Christian
with
another
consists
.
But
yet
however
this
so
hapned
,
or
upon
what
design
either
in
himself
or
others
,
't
is
certain
he
abridged
not
the
Church-Men
of
any
one
Instance
of
that
Secular
worldly
Power
(
as
that
of
the
supremacie
derived
unto
them
is
called
25
Henry
VIII
.
cap.
21.
)
in
the
outward
Courts
and
Jurisdiction
Ecclesiastical
:
neither
did
he
in
his
Practice
,
either
in
his
own
Person
,
or
the
Persons
of
Church-Men
,
by
a
Plea
of
deriving
the
Power
unto
them
from
himself
,
take
upon
him
any
thing
essential
to
the
Priest-hood
,
as
to
determine
in
Matters
of
Faith
,
decide
Controversies
,
to
offiociate
at
the
Altar
,
to
ordain
,
&c.
even
to
appoint
Laws
and
Canons
for
discipline
or
Proceedings
in
that
Convocation
called
and
continued
by
his
Power
,
but
as
there
first
debated
and
determined
,
framed
into
a
Rule
,
and
in
presiding
over
whom
his
headship
so
much
consisted
.
§
.
IX
WEE
'L
go
on
from
King
Henry
VIII
.
to
King
Edward
VI.
and
in
the
first
year
of
his
Reign
cap.
2.
Sect.
3.
we
meet
with
a
notable
alteration
made
in
Words
,
and
though
no
more
,
yet
may
make
a
shew
,
as
if
he
assumed
a
farther
new
Power
to
himself
,
as
supreme
head
of
the
Church
,
which
King
Henry
VIII
.
did
not
do
before
him
:
and
whereas
the
Arch-Bishops
,
Bishops
,
and
other
spiritual
Persons
do
use
to
make
and
send
out
their
Summons
,
Citations
and
Process
in
their
own
Names
,
and
with
their
own
Seals
,
it
is
enacted
,
That
they
be
made
and
sent
out
in
the
Name
and
with
the
Seal
of
the
King
,
&c.
but
this
relating
only
to
the
Courts
Ecclesiastical
,
as
in
the
Words
of
the
Statute
,
and
by
which
the
King
is
own'd
the
Supreme
by
the
Clegy
,
as
't
is
also
in
the
Statute
worded
and
acknowledged
;
nor
can
any
Arch-Bishop
,
Bishop
,
&c.
summon
any
of
the
King's
Subjects
to
any
Place
without
his
leave
,
and
not
enabled
by
him
;
the
King
may
authorize
them
in
what
form
he
please
,
whether
of
that
of
the
Common-Law
,
or
in
any
other
,
as
in
that
of
Majors
in
Corporations
,
or
Vice-Chancellors
in
the
University
,
or
Court-Leets
,
which
latter
was
the
form
,
and
is
by
this
Act
abolished
,
and
the
first
brought
into
its
room
,
and
upon
what
reasons
soever
this
Act
was
laid
and
passed
in
King
Edward's
days
,
or
repealed
by
Queen
Mary
,
as
to
be
sure
the
two
Parties
,
the
Puritan
and
the
Papist
,
thought
they
served
themselves
and
particular
Designs
in
it
,
it
was
never
re-enforced
by
any
succeeding
Parliaments
,
nor
attempted
,
that
I
have
met
with
,
in
the
days
of
either
Queen
Elizabeth
or
King
James
,
or
King
Charles
the
first
or
second
.
The
Prince
was
not
thought
to
loose
or
gain
any
thing
,
as
to
his
Autority
,
in
Spirituals
,
which
way
soever
it
went
,
nor
the
Bishops
to
have
any
Plea
of
inroding
the
Errors
,
by
so
using
it
,
as
they
now
do
,
in
their
own
Names
,
and
with
their
own
Seals
,
as
by
the
male-contented
and
puritanical
Party
in
the
days
of
King
Charles
the
first
it
was
objected
they
did
;
and
they
libelled
and
traduced
for
it
,
but
are
sufficiently
vindicated
therein
by
the
reverend
Father
in
God
Robert
Sanderson
late
Lord
Bishop
of
Lincoln
in
a
Treatise
called
,
Episcopacy
(
as
established
by
the
Laws
in
England
)
not
prejudicial
to
regal
Power
.
And
even
in
this
very
Statute
of
Edward
VI.
the
Bishops
are
to
use
their
own
Seals
and
Names
in
all
faculties
,
dispensations
,
collations
,
institutions
,
inductions
,
letters
of
Orders
,
&c.
and
in
limiting
which
also
to
his
own
Name
and
Seal
the
King's
supremacy
had
been
equally
asserted
,
nay
,
more
concern'd
,
because
peculiarly
enlarged
,
if
that
the
thing
was
aimed
at
;
for
the
granting
Letters
of
Orders
is
what
is
purely
hieratical
,
and
solely
Episcopal
,
seated
in
the
highest
Order
of
the
Priest-hood
,
a
peculiar
embellishment
to
the
Crown
and
the
Bishops
,
by
acting
in
the
other
Instances
in
their
own
Names
and
by
their
own
Seals
,
must
have
in
as
his
high
a
degree
invaded
,
a
most
singular
and
choice
Prerogative
of
the
Prince
,
the
right
of
Investiture
,
admission
into
Temporals
,
Institution
and
Induction
into
Benefices
are
Acts
purely
worldly
and
secular
and
originally
in
the
Crown
;
could
an
Objection
be
framed
from
the
particular
Form
either
ways
,
and
such
its
Circumstances
,
as
indeed
and
really
cannot
be
.
§
.
X
I
come
next
to
Queen
Elizabeth
,
where
we
shall
find
that
as
she
reassumed
the
Supremacie
in
the
first
year
of
her
Reign
,
alienated
by
Queen
Mary
,
and
this
by
Act
of
Parliament
cap.
1.
in
which
is
the
Oath
of
Supremacy
to
be
taken
,
as
in
that
Act
ordered
and
limited
:
and
because
a
great
many
Cavils
were
made
,
and
sinister
malicious
Constructions
.
The
Queen
her self
in
that
very
Year
endeavors
to
rescue
her
Subjects
,
and
disentangle
them
from
all
such
Jealousies
,
and
among
her
Injunctions
1559
for
Peace
and
Order
in
the
Church
and
State
,
there
is
an
admonition
to
simple
Men
deceived
by
Malitious
.
The
Words
are
these
,
which
,
though
many
,
I
'le
here
transcribe
,
and
in
effect
but
the
same
with
those
of
the
Convocation
1562.
on
the
very
same
occasion
.
The
Queens
Majesty
being
informed
,
That
in
certain
Places
of
the
Realm
,
sundry
of
her
Native
Subjects
being
call'd
to
Ecclesiastical
Ministry
of
the
Church
,
be
by
sinister
Perswasion
and
perverse
construction
induced
to
find
some
Scruple
in
the
form
of
an
Oath
,
which
by
an
Act
of
the
late
Parliament
is
prescribed
,
to
be
required
of
divers
Persons
for
the
recognition
of
their
Allegiance
to
her
Majesty
:
which
certainly
was
never
meant
,
nor
by
any
equity
of
Words
or
good
Sense
can
be
there
from
gather'd
,
would
that
all
her
loving
Subjects
should
understand
,
that
nothing
was
,
is
,
or
shall
be
meant
or
intended
by
the
same
Oath
than
was
acknowledged
to
be
due
to
the
most
noble
King
of
famous
Memory
King
Henry
VIII
.
her
Majesties
Father
,
or
King
Edward
the
VI.
her
Majesties
Brother
.
And
farther
,
her
Majesty
forbiddeth
all
manner
her
Subjects
to
give
ear
and
credit
to
such
perverse
and
malicious
Persons
,
which
most
sinisterly
and
maliciously
labour
to
notifie
to
her
loving
Subjects
how
by
word
of
the
said
Oath
it
may
be
collected
,
that
the
King
and
Queens
,
Possessors
of
the
Crown
,
may
challenge
Autority
and
Power
of
Ministry
of
divine
Service
in
the
Church
;
wherein
her
said
Subjects
be
much
abused
by
such
evil
disposed
Persons
,
for
certainly
her
Majesty
neither
doth
nor
ever
will
challenge
any
Autority
than
that
was
challenged
and
lately
used
by
the
said
noble
Kings
of
famous
Memory
King
Henry
VIII
,
and
King
Edward
VI
,
which
is
and
was
in
Ancient
time
due
to
the
Imperial
Crown
of
this
Realm
,
that
is
under
God
to
have
the
Soveraignty
and
Rule
over
all
manner
of
Persons
born
within
these
her
Realms
,
Dominions
and
Countries
,
of
what
Estate
either
Ecclesiastical
or
Temporal
ever
they
be
,
so
as
no
other
Foreign
Power
shall
or
ought
to
have
any
Superiority
over
them
;
And
if
any
Person
that
has
conceived
any
other
sense
of
the
Form
of
the
said
Oath
,
shall
accept
the
same
Oath
with
this
interpretation
,
sense
or
meaning
,
her
Majesty
is
well
pleased
to
accept
every
such
in
that
behalf
as
her
good
and
obedient
Subjects
,
and
shall
acquit
them
of
all
manner
of
Penalties
contemn'd
in
the
said
Act
against
such
as
shall
peremptorily
and
obstinately
refuse
to
take
the
same
Oath
.
And
because
this
is
more
private
,
her
Majesty
declares
in
Parliament
this
very
same
thing
,
in
her
first
year
,
Cap.
1.
Sect.
14.
Provided
also
that
the
Oath
expressed
in
the
said
Act
,
made
in
the
first
year
,
shall
be
taken
and
expounded
in
such
Form
as
is
set
forth
in
an
Admonition
annexed
to
the
Queens
Majesties
Injunctions
Published
in
the
first
year
of
her
Majesties
Reign
,
that
is
to
say
,
To
confess
and
acknowledge
in
her
Majesty
,
her
Heirs
,
and
Successors
,
none
other
Autority
than
that
was
challenged
,
and
lately
used
by
the
noble
King
Henry
VIII
.
and
King
Edward
the
VI.
as
in
the
said
Admonition
more
plainly
may
appear
.
§
.
XI
KING
James
,
who
is
next
,
comes
up
to
the
same
Point
,
and
in
his
Proclamation
before
the
Articles
of
Religion
,
thus
declares
,
That
We
are
the
Supreme
Governor
of
the
Church
of
England
,
and
if
any
difference
arise
about
the
external
Polity
,
concerning
Injunctions
,
Canons
,
or
other
Constitutions
whatsoever
,
thereunto
belonging
,
the
Clergy
in
their
Convocation
is
to
order
and
settle
them
,
having
first
obtained
leave
under
Our
Broad
Seal
so
to
do
,
We
approving
their
said
Ordinances
and
Constitutions
,
provided
that
none
be
made
contrary
to
the
Laws
and
Customs
of
this
Land
.
—
That
out
of
Our
Princely
Duty
and
Care
,
the
Churchmen
may
do
the
Work
that
is
proper
for
them
;
the
Bishops
and
Clergy
from
time
to
time
in
Convocation
have
leave
to
do
what
is
necessary
to
the
settling
the
Doctrine
and
Discipline
of
this
Church
.
SO
that
I
think
no
more
need
be
said
to
§
.
XII
satisfie
any
reasonable
Person
,
that
the
King
and
the
Church
are
two
distinct
Powers
,
in
the
sense
of
the
Statute
Book
or
in
Parliament
Language
;
nor
do
our
Kings
interpose
in
Religious
Matters
,
any
otherways
than
to
make
Religion
Law
,
what
the
Church
in
Convocation
determines
,
and
recommends
as
the
Tradition
of
Faith
,
as
agreeing
to
the
Holy
Scriptures
,
and
the
Collections
of
the
Ancient
Fathers
and
Holy
Bishops
therefrom
,
and
to
the
guarding
it
with
Penalties
to
be
inflicted
on
such
as
oppose
and
violate
it
,
just
as
the
first
Christian
Emperors
did
.
Nor
can
our
Religion
since
the
Reformation
be
any
otherwaies
called
a
Parliament
Religion
then
it
might
have
been
called
so
before
,
where
the
same
Secular
Power
is
equally
extended
and
executed
,
as
in
case
of
the
Lollards
certain
supposed
Hereticks
,
Subverting
the
Christian
Faith
,
the
Law
of
God
,
and
the
Church
and
Realm
,
to
the
extirpating
of
them
,
and
taking
care
that
they
be
punished
by
the
Ordinaries
,
II.
Henry
V.
Cap.
VIII
.
and
so
before
IV.
Henry
IV.
Cap.
XV.
where
the
Laws
are
these
,
None
shall
Preach
without
the
License
of
the
Diocesane
of
the
same
place
.
None
shall
Preach
or
Write
any
Book
contrary
to
the
Catholick
Faith
,
or
the
Determination
of
the
Holy
Church
.
None
shall
make
any
Conventicles
of
such
Sects
and
wicked
Doctrines
,
nor
shall
favour
such
Preachers
.
Every
Ordinary
may
Convent
before
him
,
and
Imprison
any
Person
suspected
of
Heresie
.
An
obstinate
Heretick
shall
be
burnt
before
the
People
.
And
VI.
Richard
II.
Cap.
V.
Commissions
are
directed
to
Sheriffs
and
others
to
apprehend
such
as
be
certified
by
the
Prelates
to
be
Preachers
of
Heresies
,
their
Fautors
,
Maintainers
and
Abettors
,
and
to
hold
them
in
strong
Prison
until
they
justifie
themselves
according
to
the
Laws
of
Holy
Church
.
And
which
is
more
remarkable
,
in
the
II.
and
III.
of
this
King
,
Cap.
VI.
the
choice
or
Pope
Vrban
is
made
Law
,
and
confirmed
in
Parliament
,
and
't
is
by
them
Commanded
that
he
be
accepted
and
obey'd
.
But
does
the
Pope
of
Rome
therefore
return
and
owe
his
Autority
to
the
Parliament
of
England
?
how
would
they
of
Rome
scorn
such
a
thing
if
but
insinuated
?
and
yet
the
Act
of
Parliament
was
in
its
design
acceptable
and
advantageous
to
them
;
they
had
the
Civil
Autority
thereby
to
back
and
assist
them
as
occasion
,
and
which
might
work
that
Submission
to
the
present
Election
;
his
Holinesse's
Bulls
could
not
do
,
at
least
,
so
readily
and
effectually
.
That
this
Nation
did
always
understand
the
outward
Policy
of
the
Church
,
or
Government
of
it
,
in
foro
exteriori
,
to
depend
upon
the
Prince
,
a
learned
Gentleman
,
late
of
the
County
of
Kent
,
Sir
Roger
Twisden
Knight
and
Baronet
,
has
given
a
very
satisfactory
account
,
to
them
that
will
receive
any
,
in
his
Historical
Vindication
of
the
Church
of
England
in
Point
of
Schism
,
&c.
Cap.
5.
practised
by
the
best
of
Kings
before
the
Conquest
,
Ina
,
Canutus
,
Edward
the
Confessor
,
whose
Praises
are
upon
Record
in
the
Romanists
account
of
them
;
and
the
last
a
Canonized
Saint
,
and
to
which
they
were
often
supplicated
by
the
most
Holy
Bishops
.
Upon
the
same
Grounds
are
we
to
laugh
at
their
Folly
or
Madness
,
or
rather
Malice
,
when
they
taunt
us
with
a
Parliament-Religion
,
which
has
only
the
benefit
of
the
Government
for
its
Protection
,
and
our
Kings
do
but
that
Duty
is
laid
upon
them
by
St.
Paul
,
take
care
that
under
them
we
may
lead
a
quiet
and
peaceable
life
in
all
Godliness
and
Honesty
.
Christianity
it self
ever
since
Constantine's
time
,
may
be
as
well
reproach'd
,
that
it
was
Imperial
,
or
,
which
is
in
effect
the
same
,
Parliamental
.
Since
the
Empire
was
Christian
and
defended
it
;
nay
while
it
was
Heathen
,
for
some
particular
Emperors
,
upon
some
occasions
have
adhered
to
and
protected
it
,
and
that
it
had
no
other
bottom
than
Reasons
of
State
,
and
a
worldly
Complyance
(
and
the
lewd
Pen
of
Baxter
in
his
Prophaner
History
of
Bishops
,
&c.
Cap.
1.
Sect.
37.
gives
the
same
account
of
the
Church's
increase
under
Constantine
,
on
the
score
of
Temporal
Immunities
.
That
a
Murderer
that
was
to
be
hang'd
,
if
a
Christian
,
was
but
to
be
kept
from
the
Sacrament
,
and
do
some
confessing
Penance
,
&c.
)
for
those
Governors
then
assum'd
the
same
Power
in
Religious
Matters
,
as
have
done
our
Kings
since
the
Reformation
,
as
must
appear
to
him
that
compares
the
two
Codes
,
Novels
,
and
Constitutions
at
large
,
(
or
if
hee
'l
not
take
that
pains
,
the
Abridgment
is
made
above
)
with
our
Statute
Book
,
both
which
only
take
care
,
that
the
Religion
receiv'd
and
own'd
in
the
Church
and
by
Churchmen
,
be
protected
,
and
every
Man
in
his
station
do
his
Duty
in
order
to
it
,
if
the
common
words
in
the
Statutes
carry
the
usual
common
sense
,
and
are
to
be
apprehended
by
him
,
that
is
not
a
common
Lawyer
,
and
which
the
Author
of
these
Papers
does
not
pretend
to
be
.
§
.
XIII
ONLY
Mr.
Selden
inrodes
us
here
again
,
and
comes
quite
cross
too
against
us
:
he
tells
the
World
other
things
.
That
Excommunication
in
particular
(
and
then
they
may
as
well
do
all
the
rest
)
is
what
belongs
to
the
Parliament
,
and
which
has
actually
Excommunicated
,
and
the
Bishops
are
impower'd
,
only
by
Parliament
to
proceed
in
the
like
censures
,
and
but
by
a
Derivation
from
both
Houses
;
he
says
in
plain
terms
,
that
all
Power
and
Jurisdiction
,
usually
call'd
Church
Power
and
Jurisdiction
,
is
originally
and
immediately
from
the
Secular
;
and
this
he
thinks
he
has
demonstrated
from
several
Acts
of
Parliament
to
this
purpose
,
and
because
Erastus
his
Works
were
Licensed
for
the
Press
,
and
Published
by
the
Autority
of
the
Kingdom
in
the
Days
of
Queen
Elizabeth
,
and
which
would
not
have
been
done
,
did
not
the
same
Autority
receive
,
and
own
,
and
espouse
and
submit
to
his
Doctrines
,
and
which
are
wholly
levell'd
against
the
Church-Power
,
as
independent
,
and
not
derived
from
the
Magistrate
.
I
'le
consider
each
.
§
.
XIV
THE
Acts
of
Parliament
he
produces
,
are
V
and
VI
Edw.
VI.
Cap.
IV.
That
if
any
Person
or
Persons
shall
smite
or
lay
any
violent
hands
upon
any
other
,
either
in
any
Church
or
Church-yard
,
or
draw
any
Weapon
,
then
ipso
facto
every
Person
so
offending
shall
be
deem'd
Excommunicate
,
and
be
excluded
from
the
Fellowship
and
Company
of
Christ's
Congregation
,
Sect.
2
,
3.
and
III
James
,
Cap.
V.
That
every
Popish
Recusant
that
is
or
shall
be
Convict
of
Popish
Recusancy
,
shall
stand
and
be
reputed
to
all
ends
and
purposes
disabled
as
a
Person
Excommunicated
by
Sentence
in
the
Ecclesiastical
Court
.
Which
two
Acts
being
put
together
by
Mr.
Selden
,
De
Syned.
lib.
1.
c.
10.
p.
320.
as
one
and
the
same
,
and
suitably
he
backs
that
of
King
Edward
with
this
of
King
James
,
Simili
modo
ex
latâ
Lege
,
&c.
'T
is
all
the
reason
in
the
World
they
should
interpret
one
another
;
Now
King
James
says
expresly
,
That
lawful
and
due
Excommunication
is
when
denounced
and
Excommunicated
according
to
the
Laws
of
this
Realm
.
That
is
by
a
Sentence
in
the
Ecclesiastical
Court
,
and
this
by
a
Bishop
or
Presbyter
in
Queen
Elizabeth's
Injunctions
,
by
a
Judge
that
hath
Autority
thereunto
,
Article
33.
and
which
,
to
be
sure
,
in
the
Act
it self
,
being
not
done
as
by
Law
,
and
by
the
acknowledged
Laws
of
the
Land
,
in
such
the
Statute
;
the
Parliament
rendred
uncapable
of
doing
of
it
,
being
not
the
Judges
appointed
,
Mr.
Selden
must
in
course
be
supposed
so
intolerably
absurd
in
his
Inference
,
that
the
Secular
Power
Excommunicates
,
that
common
sense
is
not
able
to
endure
him
:
And
the
true
intent
and
meaning
of
the
Parliament
can
only
be
this
,
That
these
Offenders
,
though
they
be
not
Excommunicated
,
and
which
the
Parliament
,
though
the
Higher
Court
of
England
,
have
not
Power
to
do
,
being
not
Judges
with
Autority
thereunto
;
yet
they
shall
have
the
usual
Secular
Punishments
inflicted
,
and
which
are
usually
laid
upon
such
as
are
duly
Excommunicated
,
the
imposing
which
is
the
Act
of
Parliament
alone
,
and
which
,
as
they
may
remove
,
so
they
may
impose
when
they
please
,
without
any
respect
to
the
Excommunication
anteceding
,
They
shall
be
deemed
as
such
.
So
King
Edward
,
They
shall
stand
and
be
reputed
to
all
ends
and
purposes
as
such
.
So
King
James
.
The
particular
Punishment
instanced
in
by
King
Edward
,
is
Exclusion
from
the
Fellowship
and
Company
of
Christ's
Congregation
;
which
indeed
comes
somewhat
nearer
to
what
always
and
immediately
follows
Excommunication
it self
,
in
the
first
Institution
and
Primitive
Practice
,
Vt
à
Communione
Orationis
&
conventus
,
&
omnis
Sancti
commercii
relegetur
,
Tertul.
Apol.
Cap.
39.
where
so
much
Power
over
Mens
Persons
is
obtained
as
to
be
able
to
exclude
them
their
Oratories
;
and
the
Christians
usually
absented
themselves
,
and
't
is
agreeable
with
the
Practice
and
Injunction
Apostolical
,
with
such
an
one
not
to
accompany
,
1
Cor.
5.11
.
but
yet
this
is
not
of
the
first
Nature
and
Essence
of
it
;
because
this
may
be
where
the
Excommunication
is
not
;
't
is
supposeable
to
arise
from
a
different
Autority
and
Motive
;
and
so
,
the
Secular
Arm
,
if
agreeable
to
its
self
,
it
s
own
Power
and
Proceedings
,
and
in
relation
to
which
it
is
to
be
interpreted
,
must
be
concluded
to
appoint
and
execute
in
this
Statute
,
and
no
otherwise
.
As
every
Science
,
so
every
Power
,
is
to
be
conceived
of
,
as
on
its
own
object
,
and
proper
work
;
and
those
Apostatizing
dissenting
Christians
of
old
,
who
laid
this
Punishment
upon
themselves
,
and
out
of
peevishness
,
or
whatever
undue
ground
,
turn'd
themselves
out
of
Communion
with
the
Church
,
in
her
Prayers
and
Eucharist
,
the
Church
proceeded
notwithstanding
to
Excommunicate
them
;
her
own
censure
,
as
a
Church-Act
did
judicially
proceed
against
them
,
See
Can.
2.
Conc.
Antioch
.
&
fusius
suprà
;
Cap.
4.
Sect.
31.
and
since
our
Parliaments
have
so
frequently
declared
the
Practice
and
Inferences
of
the
first
Doctors
and
Holy
Bishops
from
the
Old
and
New
Testament
,
to
be
their
rule
in
all
their
religious
Proceedings
they
have
so
often
hither
limited
and
confined
themselves
,
every
one
of
such
their
Proceedings
must
in
course
be
interpreted
,
in
Subordination
to
and
complyance
with
them
;
they
are
not
to
be
concluded
,
where
Words
and
Actions
,
and
things
will
bear
any
favourable
Construction
,
to
run
cross
to
,
and
Head
against
them
;
or
if
they
do
,
and
no
Friendly
office
can
be
done
them
,
and
a
better
gloss
is
not
to
be
put
upon
it
;
't
is
to
be
reputed
as
that
particular
Error
,
from
which
they
plead
not
an
Exemption
,
and
the
general
Design
will
weigh
down
,
if
coming
in
Competition
.
But
the
Statute
of
King
James
instances
in
and
confines
to
a
Punishment
,
that
is
not
pleadable
to
be
otherwise
than
Secular
and
Worldly
,
nor
can
be
interpreted
of
any
immediate
Spiritual
consequence
upon
whom
't
is
inflicted
.
The
Punishment
is
,
to
be
disabled
as
to
Suits
at
Law
,
and
which
every
Body
knows
,
the
alone
Laws
of
the
Land
and
Power
of
Parliament
can
impose
,
and
which
may
be
,
and
is
imposed
upon
sundry
other
occasions
,
and
not
that
of
Excommunication
only
,
and
so
supposed
in
the
Act.
§
.
XV
WHAT
he
brings
out
of
Edward
VI.
and
Queen
Elizabeth
in
their
Acts
,
for
authorizing
and
making
Law
the
Common-Prayer-Book
,
ibid.
p.
386.
as
ranked
by
themselves
,
so
are
they
of
different
Complexions
,
nor
does
the
Prince
there
attempt
any
thing
but
what
as
Supreme
Governor
in
all
Causes
,
as
well
Ecclesiastical
as
Civil
,
he
is
enabled
to
do
,
as
Mr.
Selden
there
very
well
refers
to
such
his
Title
for
his
Evidence
;
that
is
,
to
see
that
every
one
does
his
Duty
in
his
Order
and
Station
,
enabling
and
protecting
him
thereunto
;
the
Prince
is
thereby
to
be
interpreted
no
more
enabled
by
his
own
Power
,
whether
in
his
own
Person
,
or
the
Person
of
any
other
to
discharge
the
Office
of
a
Priest
,
than
he
is
supposed
to
have
the
Skill
and
Capacity
of
any
Artist
,
Mechanick
,
or
what
other
Tradesman
,
whom
he
Empowers
by
his
Letters
Patents
,
or
any
otherways
,
in
Law
acquits
or
indemnifies
,
in
the
managery
and
publick
Profession
of
such
his
Art
and
Invention
his
Trade
and
Employment
,
and
no
otherwise
can
the
Bishops
and
other
Ecclesiastical
Officers
be
said
there
to
be
impower'd
to
proceed
by
censures
against
all
such
as
will
not
come
to
Church
,
II.
III.
Edw.
VI.
Cap.
I.
Sect.
XII
.
I
Elizabethae
,
Cap.
II.
Sect
XVI
.
nor
do
any
of
those
many
many
instances
,
which
his
usual
intolerable
Pains
has
heaped
together
in
several
Pages
both
before
and
after
in
that
Chapter
,
about
the
Prince
,
or
●ecular
Powers
,
interposing
,
limiting
and
restraining
in
Excommunications
,
prove
any
thing
at
all
to
his
purpose
,
but
on
the
contrary
,
are
all
against
him
;
himself
has
given
so
good
an
account
of
it
,
that
nothing
needs
here
to
be
added
,
but
the
recital
of
his
own
words
,
whatever
Power
there
is
executed
in
the
Church
Semper
à
jure
Anglicano
civili
temperatum
est
&
restrictum
,
ut
inde
planè
modos
suos
&
limites
perpetuò
receperit
,
pag.
387.
receiv'd
modes
,
and
rules
,
and
limits
by
the
Laws
of
the
Land
,
Prohibitions
and
Injunctions
in
order
to
a
search
and
enquiry
,
whether
not
destructive
to
the
Prince
,
to
the
Justice
of
the
Subject
,
and
into
the
merit
and
demerit
of
the
Cause
,
or
Person
,
all
follow
as
naturally
as
any
thing
in
the
World
,
that
in
a
Christian
Kingdom
,
where
the
Church
is
protected
,
the
Power
of
her
Officers
asserted
and
maintained
,
its
Acts
and
Executions
assisted
and
abetted
,
licensed
and
indulg'd
in
every
thing
that
may
be
advantageous
to
the
promoting
this
Power
,
rendring
it
considerable
and
effectual
,
as
in
the
first
design
,
institution
and
purpose
of
it
,
that
the
Prince
do
not
wholly
denudate
and
divest
himself
by
his
Grants
and
Concessions
,
that
the
Church
receive
Rules
back
again
,
and
not
act
independently
,
but
with
a
regard
to
that
arm
which
thus
upholds
her
,
and
't
is
to
be
the
care
of
a
Prince
,
that
as
not
himself
,
so
nor
his
Subjects
be
burdned
and
oppressed
with
the
vexatious
proceedings
of
the
Courts
Ecclesiastical
by
Excommunications
,
or
otherways
.
But
then
as
to
the
force
of
Mr.
Selden's
Argument
on
this
Concession
,
I
'le
only
here
use
the
words
of
Mr.
Thorndike
in
his
Treatise
of
the
Laws
of
the
Church
,
Cap.
ult.
pag.
394.
But
will
all
this
serve
for
an
Argument
that
there
is
no
such
thing
as
a
Church
in
the
Opinion
of
Christendom
,
but
that
which
stands
by
the
acts
of
Christian
Powers
,
because
they
pretend
to
limit
the
abuse
of
it
?
when
as
the
very
name
of
Ecclesiastical
Jurisdiction
in
the
Title
of
those
Books
,
and
those
Actions
is
sufficient
Demonstration
that
they
acknowledge
and
suppose
a
right
to
Jurisdiction
in
the
Church
,
which
they
pretend
to
limit
,
as
the
neither
Church
nor
the
rest
of
their
Subjects
to
have
cause
to
complain
of
wrong
by
the
abuse
of
it
.
And
since
Mr.
Selden
has
here
Pag.
387.
instanced
in
the
first
Christian
Emperors
,
wee
'l
accept
of
their
both
rules
and
limits
,
Laxations
and
Temperatures
,
as
he
calls
it
,
and
who
as
they
never
attempted
to
Excommunicate
in
their
own
Power
and
Persons
,
so
neither
did
they
obstruct
or
declare
against
in
their
Laws
,
the
Divine
immutable
Right
and
Precept
of
its
Institution
,
as
is
plainly
made
appear
in
my
Treatise
above
about
it
,
and
all
that
which
Mr.
Selden
has
brought
to
the
contrary
is
only
some
shew
of
words
and
expressions
which
he
has
wrested
to
his
purposes
,
as
he
does
here
in
our
Statute-Book
;
and
that
which
he
brings
of
the
Rump
Parliament
,
Pag.
387.
and
that
Excommunicationi
Presbyterali
retinacula
&
repagula
quae
egride
ritè
ea
nequiret
,
diversimodò
prudenter
assignabant
,
&c.
they
gave
Laws
and
Rules
to
the
Presbyterian
Excommunications
,
in
their
Assembly
at
Westminster
,
and
which
,
though
not
without
some
Arguments
to
the
contrary
,
were
submitted
unto
,
and
also
of
Geneva
it self
,
whose
Church-Power
was
thus
limited
in
its
Proceedings
by
State-Rules
,
and
for
the
better
Security
of
the
Power
;
all
this
proves
nothing
less
than
what
he
designs
and
produces
them
for
;
for
these
are
the
very
Men
and
particular
Incorporations
,
as
to
Faith
and
Discipline
,
he
instances
in
Pag.
325
,
326.
who
assert
and
defend
Excommunication
,
as
subjected
in
themselves
,
and
instituted
by
the
preceptive
Command
,
and
positive
Appointment
of
either
Christ
and
his
Apostles
,
or
of
both
;
and
the
Inference
thence
can
be
only
this
,
That
a
Subordination
to
the
Christian
State
,
and
submission
to
the
Rules
of
Policy
in
the
Execution
,
for
order
and
conveniency
,
and
the
more
effectually
compassing
the
end
of
the
Ordinance
,
is
not
inconsistent
,
as
such
,
with
the
Gospel-Institution
,
it
no
ways
invests
the
thing
it self
,
or
Original
Power
in
the
State
;
and
that
which
the
Assembly-men
demurr'd
upon
,
when
the
Parliament
laid
their
Restrictions
in
all
Probability
,
was
,
not
that
it
enterfeired
with
the
Divine
Right
,
or
encroach'd
upon
it
;
but
as
inconsistent
with
that
Omnipotent
Power
,
and
Self-existent
,
their
aim
was
to
erect
in
their
Presbytery
,
or
Consistoritorian
Seigniority
,
made
up
of
Lay
,
and
Church
Elders
,
as
accountable
to
none
,
but
themselves
,
or
the
Classis
or
Synod
,
for
the
Proceedings
of
such
their
Parlour
,
whether
King
or
Parliament
demanded
it
,
all
being
there
but
Subjects
,
that
were
not
by
Election
,
of
that
precise
Order
and
Fraternity
,
and
as
unlucky
an
instance
he
has
brought
above
,
Pag.
320.
out
of
the
Parliament
of
Scotland
,
III
Jacob.
VI.
Cap.
XLV
.
that
the
Parliament
did
there
Excommunicate
also
,
a
thing
so
abhorring
to
the
Kirk
,
and
every
ways
disagreeing
to
the
both
humour
of
those
People
,
and
it
s
then
present
Constitution
,
as
reformed
by
Buchanan
and
Knox
,
in
the
height
of
Calvinism
,
that
no
one
that
valued
the
Reputation
of
his
Book
among
but
easie
considering
Men
,
would
have
inserted
such
a
Quotation
;
and
yet
it
serves
as
well
as
five
hundred
more
do
,
with
which
his
Margin
is
all
along
stuffed
.
§
.
XVI
THE
next
Reason
given
why
there
is
no
such
thing
as
Church-Power
,
distinct
and
apart
,
but
is
derived
from
the
Crown
,
is
because
that
Erastus
his
Works
were
Licensed
by
Autority
and
Printed
,
in
the
days
of
Queen
Elizabeth
,
by
John
Wolfe
,
the
Queens
Bookseller
,
and
it
stands
so
Entred
in
the
Booksellers-Hall
at
London
to
this
day
,
De
Syned.
l.
1.
c.
10.
Pag.
486.
to
which
I
answer
,
that
every
Book
Printed
by
Richard
Royston
His
Majestie
's
now
Bookseller
,
and
Licensed
by
Autority
,
is
not
therefore
to
be
necessarily
the
sense
of
the
Autority
of
the
Kingdom
,
and
the
same
Latitude
was
in
Licensing
Books
in
the
days
of
Queen
Elizabeth
,
as
has
been
since
,
and
the
same
liberty
taken
.
Nor
is
it
cleer
that
the
Book
was
really
Licensed
by
Autority
from
what
Mr.
Selden
says
,
for
the
Entrance
into
the
Booksellers-Hall
only
is
,
that
it
was
reported
by
Mr.
Fortescue
to
be
allow'd
by
the
Archbishop
of
Canterbury
;
't
is
not
said
that
the
Archbishop's
hand
,
or
the
hand
of
any
other
in
Autority
was
set
to
the
License
,
and
Books
are
not
usually
Entred
for
the
Press
upon
a
Report
that
they
are
Licensed
,
but
when
a
Licence
is
really
not
to
be
had
,
and
the
Bookseller
contrives
as
good
a
Plea
as
he
can
,
for
his
false
Entry
and
surreptitious
Impression
;
what
is
added
,
that
the
Archbishop
had
the
Book
in
his
Study
fairly
Bound
,
and
with
a
Golden
Motto
on
the
outside
of
it
,
will
not
do
,
because
Heretical
,
it
was
not
fit
for
many
other
Studies
than
his
,
and
which
is
the
only
thing
else
urged
by
Mr.
Selden
that
he
Licensed
it
;
yet
admit
it
was
Licensed
duly
,
whether
by
those
viri
summi
of
the
Ecclesiastical
Order
and
great
Statesmen
,
who
got
the
Copy
of
Erastus
his
Widow
,
or
of
Castelvetrus
her
second
Husband
,
as
Mr.
Selden
suggests
,
or
by
the
Archbishop
himself
;
what
is
necessarily
hence
to
be
inferr'd
,
I
'le
here
again
give
in
the
words
of
our
always
to
be
reverenced
Mr.
Herbert
Thorndike
,
of
the
Laws
of
the
Church
,
Cap.
Vlt.
Pag.
394.
Neither
is
the
Publishing
Erastus
his
Book
against
Excommunication
at
London
to
be
drawn
into
the
like
Consequence
,
that
those
who
allow'd
and
procur'd
it
,
allow'd
the
substance
of
what
he
maintain'd
,
so
long
as
a
sufficient
Reason
is
to
be
rendred
for
it
otherwise
:
for
at
such
time
as
the
Presbyterian
Pretences
were
so
hot
under
Queen
Elizabeth
,
it
is
no
marvel
if
it
was
thought
to
shew
England
how
they
prevail'd
at
home
;
first
,
because
he
hath
advanced
such
Arguments
as
are
really
effectual
against
them
,
which
are
not
yet
,
nor
never
will
be
,
answered
by
them
,
though
void
of
the
Positive
Truth
,
which
ought
to
take
place
instead
of
their
Mistakes
,
and
besides
,
because
at
such
times
as
Popes
did
what
them
listed
in
England
,
it
would
have
been
to
the
purpose
to
shew
the
English
how
Machiavel
observes
they
were
hamper'd
at
home
,
and
for
the
like
Reason
when
the
Geneva
Platform
was
cried
up
with
such
Zeal
here
,
it
was
not
amiss
to
shew
the
World
how
it
was
esteem'd
under
their
own
Noses
in
the
Cantons
and
the
Palatinate
.
§
.
XVII
I
am
now
to
shew
the
concurrency
of
our
Doctors
in
the
Church
,
and
who
still
go
along
with
me
and
say
the
same
thing
,
that
Church
Power
,
as
such
,
is
not
from
the
Civil
Magistrate
,
and
his
supremacy
in
all
Causes
and
over
all
Persons
infers
it
not
,
an
induction
would
be
too
numerous
,
the
Particulars
being
so
many
.
I
'le
only
instance
in
two
,
the
one
is
Thomas
Bilson
then
Warden
of
Winchester
and
afterward
Bishop
there
,
in
his
Book
entituled
,
The
true
difference
between
Christian
Subjection
,
and
un-christian
Rebellion
,
perused
and
allowed
by
publick
Autority
and
dedicated
to
Queen
Elizabeth
,
and
for
writing
of
which
he
had
his
Bishoprick
;
the
other
is
Robert
Sanderson
,
then
the
King's
Professor
at
Oxford
,
and
after
Bishop
of
Lincolne
,
in
his
Book
called
,
Episcopacie
(
as
establed
by
Law
in
England
)
not
prejudicial
to
the
Regal
Power
,
written
in
the
time
of
the
long
Parliament
by
the
special
Command
of
King
Charles
the
I.
but
not
published
by
reason
of
the
Iniquity
and
Confusion
of
the
Times
,
and
since
printed
and
dedicated
to
our
present
gracious
Soveraign
King
Charles
II.
two
Divines
,
as
they
flourished
in
our
Church
at
a
great
distance
of
time
from
one
another
;
so
are
they
at
as
great
distance
for
their
Worth
and
Merit
,
beyond
the
generality
of
the
Divines
of
their
times
,
and
by
which
,
as
we
have
the
advantage
of
their
greater
Autority
as
to
themselves
,
to
which
add
,
That
they
acted
herein
as
publick
Persons
,
by
Autority
appointed
to
write
in
the
Name
of
the
Church
of
England
,
and
in
such
Cases
Men
generally
are
more
careful
how
they
vent
their
own
private
Niceties
and
Conceptions
,
so
also
have
we
a
farther
benefit
hereby
,
that
this
was
and
is
the
continued
constant
Doctrine
of
our
Church
and
Church-Men
,
from
Queen
Elizabeth
to
King
Charles
II.
Bishop
Bilson
thus
speaks
,
part.
2d
.
pag.
§
.
XVIII
124.
printed
at
Oxford
.
It
is
one
thing
who
may
command
for
truth
,
and
another
who
shall
direct
unto
truth
.
We
say
Princes
may
command
for
Truth
,
and
punish
the
refusers
:
this
no
Bishop
may
challenge
,
but
only
the
Prince
that
beareth
the
Sword
,
no
Prelate
has
Autority
from
Christ
to
compel
private
Men
,
much
less
Princes
,
but
only
to
teach
and
instruct
them
,
these
two
Points
we
stand
on
,
pag.
125.
126.
he
tells
the
Jesuite
,
the
Prince
is
Supreme
to
establish
those
things
Christ
has
commanded
;
and
so
he
all
along
shews
it
the
design
of
the
Oath
of
Supremacy
,
against
the
pretended
outward
Jurisdiction
of
the
Pope
,
claiming
,
as
Christ's
Vicar
on
Earth
,
a
coercive
Power
in
order
to
spiritual
things
,
over
the
Persons
of
all
Christians
whatsoever
,
whose
Subjects
soever
,
and
in
whatsoever
Causes
,
even
our
Kings
themselves
.
And
that
it
is
no
more
thence
to
be
inferr'd
,
that
Princes
,
because
supreme
Governors
over
all
Persons
in
all
Causes
,
are
therefore
supreme
Judges
of
Faith
,
Deciders
of
Controversies
,
Interpreters
of
Scripture
,
Appointers
of
Sacraments
,
Devisers
of
Ceremonies
,
and
what
not
?
then
if
it
should
be
inferr'd
,
Princes
are
supreme
Governors
in
all
Corporal
things
and
causes
,
ergo
,
they
are
supreme
Guiders
of
Grammar
,
Moderators
of
Logique
,
Directors
of
Rhetorick
,
Appointers
of
Musick
,
Prescribers
of
Medicines
,
Resolvers
of
all
Doubts
,
and
Judges
of
all
Matters
incident
any
wayes
to
reason
,
art
or
action
.
We
confess
them
to
be
supreme
Governors
of
their
Realms
and
Dominions
,
and
that
in
all
Spiritual
things
and
causes
,
not
of
all
Spiritual
things
and
causes
,
we
make
them
not
Governors
of
the
Things
themselves
,
but
of
their
Subjects
:
we
confess
that
her
Highness
is
the
only
Governor
of
this
Realm
,
the
Word
Governor
doth
sever
the
Magistrate
from
the
Minister
,
and
sheweth
a
manifest
difference
between
their
Office
,
for
Bishops
be
no
Governors
of
Countries
,
Princes
be
;
these
bear
the
Sword
to
reward
and
punish
,
those
do
not
,
pag.
127.
They
have
several
Commissions
which
God
signed
,
those
to
dispense
the
Word
and
Sacraments
,
these
to
prescribe
by
their
Laws
,
and
punish
by
the
Sword
,
such
as
resist
them
,
within
their
Dominions
,
pag.
128.
That
no
Clergy-Man
,
by
God's
Law
,
can
challenge
an
exemption
from
earthly
Powers
,
pag
,
129.
Princes
have
full
Power
to
forbid
,
prevent
and
punish
in
all
their
Subjects
,
be
they
Lay-Men
,
Clerks
or
Bishops
,
not
only
Murders
,
Thefts
,
Adulteries
,
Perjuries
and
such
like
Breaches
,
of
the
second
table
;
but
also
Schisms
,
Heresies
,
Idolatries
,
and
all
other
Offences
against
the
first
Table
,
pertaining
only
to
the
Service
of
God
and
Matters
of
Religion
,
pag.
130.
as
the
Kings
of
Israel
did
,
who
are
the
Christian
Princes
example
,
pag.
132.
and
it
is
the
duty
of
Christian
Kings
to
compel
from
Heresies
and
Schisms
to
the
confession
of
the
truth
,
consent
of
Prayer
and
Communion
of
the
Lord's
Table
,
to
compel
Hereticks
and
Schismaticks
,
to
repress
Schism
and
Heresie
with
their
princely
Power
,
which
they
receive
from
above
,
chiefly
to
maintain
God's
glory
,
by
the
causing
the
Bands
of
Virtue
to
be
preserved
in
the
Church
,
and
the
Rules
of
Faith
observed
,
pag.
133.
this
is
the
Prince's
charge
,
to
see
the
Law
of
God
fully
executed
,
his
Son
rightly
served
,
his
Spouse
safely
nursed
,
his
House
timely
filled
,
his
Enemies
duely
punished
;
and
he
tells
the
Jesuite
,
if
he
grants
this
,
he
will
ask
no
more
.
And
these
the
causes
and
things
that
be
Spiritual
as
well
as
Temporal
,
the
Princes
power
and
charge
doth
reach
unto
,
or
in
the
words
of
St.
Austin
,
that
Princes
may
command
that
which
is
good
,
and
prohibit
that
which
is
evil
within
their
Kingdoms
,
not
in
Civil
Affairs
only
,
but
in
Matters
that
concern
divine
Religion
.
Cont.
Crescon
.
l.
3.
c.
51.
pag.
134.
to
page
145.
and
this
,
or
power
of
the
like
nature
,
was
what
was
claimed
and
used
in
causes
Ecclesiastical
,
which
he
proves
thoughout
the
Church
Historians
,
Fathers
and
Imperial
Laws
,
thus
declaring
,
assenting
to
and
practising
,
pag.
146.
If
by
the
Church
you
mean
the
Precepts
and
Promises
,
Gifts
and
Graces
of
God
preached
in
the
Church
,
and
poured
on
the
Church
,
Princes
must
humbly
obey
them
,
and
reverently
receive
them
,
as
well
as
other
private
Men
:
so
that
Prophets
,
Apostles
,
Evangelists
,
and
all
other
builders
of
Christ's
Church
,
as
touching
their
Persons
be
subject
to
the
Princes
power
:
Mary
,
the
word
of
God
in
their
Mouths
,
and
Seals
of
grace
in
their
hands
;
because
they
are
of
God
and
not
of
themselves
,
they
be
far
above
the
Princes
Calling
and
Regiment
,
and
in
those
Cases
,
Kings
and
Queens
,
if
they
will
be
saved
,
must
submit
themselves
to
God's
everlasting
truth
and
testament
,
as
well
as
the
meanest
of
their
People
;
and
yet
they
are
for
all
this
Supreme
,
and
subject
only
to
God
,
as
to
outward
Process
,
either
from
the
Pope
,
or
from
any
other
Power
.
And
so
pag.
147.
he
brings
in
those
Passages
of
Tertullian
,
Optatus
and
Chrysostom
,
à
Deo
secundum
,
solo
Deo
minorem
,
parem
super
terram
non
habet
,
&c.
the
word
Supreme
was
added
to
the
Oath
;
for
that
the
Bishop
of
Rome
taketh
upon
him
to
command
and
depose
Princes
,
as
their
lawful
supreme
Judg
;
to
exclude
this
wicked
presumption
,
we
teach
,
that
Princes
be
supreme
Rulers
,
we
mean
subject
to
no
superior
Judg
,
to
give
a
reason
of
their
doings
,
but
only
to
God
.
pag.
164
,
165
,
166.
it
must
be
confessed
he
speaks
not
home
,
as
might
be
required
:
when
explaining
how
Kings
,
as
well
as
other
Christians
,
are
comprized
under
the
duty
of
obeying
their
Rulers
,
and
to
be
subject
unto
them
,
&c.
surely
there
is
a
true
real
obedience
due
even
from
Princes
to
Church-Officers
,
and
their
Power
devolved
from
Christ
,
and
this
learned
Man
seems
here
,
and
in
other
places
,
not
to
be
rescued
from
that
common
prejudice
and
possession
seized
upon
too
many
,
and
all
along
continued
,
upon
casting
of
the
Popes
Superiority
here
in
England
:
that
there
can
be
no
Church-Power
at
all
,
universally
obliging
and
requiring
obedience
:
but
what
implyes
and
infers
corporal
bodily
subjection
,
a
change
in
Seculars
:
't
is
this
puts
him
upon
that
great
mistake
,
that
the
Pastors
of
the
Church
,
are
not
influenced
by
the
Kingly
power
of
Christ
;
and
what
is
regal
in
him
,
is
given
to
the
Civil
Magistrate
,
and
who
only
succeed
him
in
that
Office
,
(
perpetual
Government
of
the
Church
cap.
10.
)
and
Arch-bishop
Bancroft
confounding
these
two
Powers
,
gives
Beza
and
Cartwright
as
much
advantage
in
that
Particular
,
as
their
Disciples
and
Followers
can
now
really
wish
;
and
because
they
say
,
that
Christ
as
a
King
prescribed
the
form
of
Ecclesiastical
Government
being
a
King
,
the
head
of
the
Church
,
doth
administer
his
Kingdom
per
legitime
vocatos
pastores
,
by
Pastors
lawfully
called
;
he
runs
them
upon
this
absurdity
,
that
their
Autority
must
be
without
any
controul
.
The
Pastors
must
be
all
of
them
Emperors
,
the
Doctors
Kings
,
the
Elders
Dukes
,
and
the
Deacons
Lords
of
the
Treasury
,
&c.
]
survey
of
the
holy
pretended
discipline
,
&c.
cap
24.
]
and
yet
after
all
't
is
mostly
Name●
and
Titles
that
occasions
this
or
the
accidental
pressing
an
argument
,
as
there
will
be
occasion
to
consider
anon
;
and
Bishop
Bilson
goes
on
,
and
acknowledges
all
in
effect
,
only
Bishops
and
Pastors
are
left
out
,
and
tells
us
,
That
the
Church
may
be
Superior
,
and
yet
the
Pope
subject
to
Princes
,
Princes
be
Supreme
and
the
Church
their
Superior
,
the
Scriptures
be
superior
to
Princes
,
and
yet
Princes
supreme
,
the
Sacrament
be
likewise
above
them
,
and
yet
that
hindreth
not
their
Supremacy
;
Truth
,
Grace
,
Faith
Prayer
and
other
Ghostly
Virtues
,
be
higher
than
all
earthly
States
,
and
all
this
notwithstanding
,
Princes
may
be
supreme
Governors
of
their
Countries
,
and
which
,
though
in
over
abating
Terms
,
and
with
too
scrupulous
a
fear
,
where
no
fear
ought
to
be
,
declares
as
fully
as
can
be
,
the
thing
it self
,
viz.
That
Princes
are
to
be
subject
to
the
Government
in
the
Church
settled
by
Christ
in
its
Bishops
and
Pastors
,
and
which
both
as
a
Prophet
,
a
Priest
and
a
King
,
he
derives
unto
them
.
Church-Officers
have
a
Power
underived
,
and
independent
to
the
Crown
,
only
't
is
ill
worded
by
the
Warden
,
Things
,
Powers
,
Gifts
,
Virtues
,
&c.
as
standing
and
settled
on
Earth
,
and
not
invested
in
Persons
,
can
really
be
of
no
force
and
command
at
all
,
or
rather
,
and
which
at
last
will
amount
to
the
same
,
will
be
what
every
one
shall
please
to
make
them
;
and
the
Prince
will
have
as
many
Supremes
,
as
are
pretenders
to
these
Gifts
of
the
Spirit
,
and
which
will
be
enough
,
as
experience
taught
us
:
this
only
then
can
be
meant
by
these
Circumlocutions
,
and
why
it
might
not
have
been
spoken
in
down-right
terms
,
I
cannot
imagine
;
that
the
Bishops
and
Pastors
of
the
Church
,
with
the
Bible
put
into
their
hands
,
as
it
is
at
their
Ordination
,
with
full
autority
given
for
the
Offices
ministerial
,
have
a
real
Power
and
are
truly
Rulers
in
the
Church
,
have
a
Supremacy
and
Superiority
peculiarly
theirs
,
and
all
that
will
come
to
Heaven
,
must
come
under
this
Ministry
or
Government
,
it
's
jurisdiction
and
discipline
;
be
they
Princes
or
Subjects
on
Earth
,
or
what
ever
worldly
Government
they
are
possessed
of
,
unless
he
'l
say
,
every
Man
hath
these
Ghostly
Virtues
,
which
can
urge
a
Text
of
Scripture
,
and
which
cannot
be
conceived
of
him
;
and
to
this
purpose
he
goes
farther
,
pag.
167
,
168.
Though
the
Members
of
the
Church
be
subject
and
obedient
to
Princes
;
yet
the
things
contained
in
the
Church
,
and
bestowed
on
the
Church
by
God
himself
,
I
mean
the
light
of
his
Word
,
the
working
of
his
Sacraments
,
the
gifts
of
his
Grace
,
and
fruits
of
his
Spirit
,
be
far
superior
to
all
Princes
;
The
plain
meaning
of
which
,
can
be
but
this
.
Certain
separate
Persons
invested
by
God
,
beyond
Christians
at
large
,
with
such
Gifts
and
Graces
,
the
Bishops
and
Pastors
of
the
Church
;
and
in
which
respect
a
good
Emperor
is
within
the
Church
and
not
above
it
,
as
St.
Ambrose
is
to
this
purpose
here
quoted
by
him
,
pag.
171.
You
must
distinguish
the
things
proposed
in
the
Church
,
from
the
Persons
that
were
Members
of
the
Church
;
the
Persons
both
Lay-Men
and
Clerks
by
God's
Law
were
the
Princes
Subjects
,
the
things
comprized
in
the
Church
,
and
by
God
himself
committed
to
the
Church
;
because
they
were
Gods
,
could
be
subject
to
the
Power
and
Will
of
no
mortal
Creature
,
Pope
nor
Prince
;
the
Prince
is
above
the
Persons
of
the
Church
,
not
above
things
in
the
Church
,
pag.
173.
176.
178.
you
know
we
do
not
make
the
Prince
Judg
of
Faith
;
we
confess
Princes
to
be
no
Judges
of
Faith
,
but
we
do
not
encourage
Princes
themselves
to
be
Judges
of
Faith
:
but
only
we
wish
them
to
discern
betwixt
truth
and
error
,
which
every
private
Man
must
do
,
that
is
a
Christian
,
pag.
174
,
175
,
176.
he
approves
of
Ambrose's
Answer
to
Valentinian
,
that
is
,
was
stout
,
but
lawful
,
constant
but
Christian
,
when
he
refused
to
give
up
his
Church
to
the
Arians
,
denied
the
Emperor's
power
over
truth
,
and
to
determine
in
Doctrines
:
The
Emperor
might
force
him
out
,
if
he
pleased
,
neither
might
he
resist
the
force
,
his
Weapons
being
only
Prayers
and
Tears
;
but
the
truth
must
not
yield
up
to
him
,
and
he
give
his
consent
or
seem
to
do
it
,
by
his
own
departure
,
that
the
Arian
Doctrine
be
there
preached
,
this
was
not
then
thought
an
Affront
to
the
Magistrate
and
Law
,
nor
had
St.
Ambrose
a
Commission
immediate
from
Heaven
and
abetted
with
Miracles
,
or
was
he
judged
a
hypocrite
in
so
doing
,
because
he
did
not
go
and
preach
the
Cause
against
Arius
amongst
the
Goths
and
Vandals
,
who
subscribed
to
his
Creed
,
at
their
receiving
Christianity
,
though
Mr.
Dean
of
Canterbury
tells
us
,
he
that
pleads
Conscience
and
preaches
it
in
England
,
and
does
not
go
and
preach
it
also
in
Turkey
,
is
guilty
of
gross
hypocrisie
,
pag.
203
,
213.
We
do
not
make
them
Judges
and
Deciders
of
Truth
,
but
Receivers
and
Establishers
of
it
,
we
say
Princes
be
only
Governors
,
that
is
,
higher
Powers
,
ordain'd
of
God
,
and
bearing
the
Sword
,
with
lawful
and
publick
Autority
to
command
for
truth
,
to
prohibit
,
and
with
the
Sword
punish
Errors
,
and
all
other
Ecclesiastical
Disorders
,
as
well
as
Temporal
,
within
their
Realms
;
that
as
all
their
Subjects
,
Bishops
and
others
must
obey
them
,
commanding
what
is
good
in
Matters
of
Religion
,
and
endure
them
with
patience
,
when
they
take
part
with
Error
.
So
they
,
their
Swords
and
Scopters
be
not
subject
to
the
Popes
Tribunal
,
neither
hath
he
by
the
Law
of
God
,
or
by
the
Canons
of
the
Church
,
any
Power
or
Pre-eminence
to
reverse
their
Doings
nor
depose
their
Persons
:
and
for
this
Cause
we
confess
Princes
within
their
Territories
,
to
be
supreme
,
that
is
,
not
under
the
Popes
jurisdiction
,
neither
to
be
commanded
nor
displaced
at
his
pleasure
,
pag.
215
,
216.
There
be
two
Parts
of
our
Assertion
.
The
first
avouching
that
Princes
may
command
for
Truth
and
abolish
Error
.
The
next
that
Princes
be
Supreme
,
i.
e.
not
subject
to
the
Popes
judicial
Process
,
to
be
cited
,
suspended
,
deposed
at
his
beck
.
The
Word
Supreme
ever
was
,
and
is
defended
by
us
,
to
make
Princes
free
from
the
wrongful
and
usurped
Jurisdiction
which
the
Pope
claimeth
over
them
,
pag.
217.
219.
Bishops
have
their
Autority
to
preach
and
administer
the
Sacraments
,
not
from
the
Prince
,
but
Christ
himself
—
only
the
Prince
giveth
them
publick
liberty
without
let
or
disturbance
to
do
what
Christ
hath
commanded
them
,
he
no
more
conferreth
that
Power
and
Function
than
he
conferreth
Life
and
Breath
,
when
he
permitteth
to
live
and
breath
,
when
he
does
not
destroy
the
life
of
his
Subjects
.
That
Princes
may
prescribe
what
Faith
they
list
,
what
Service
of
God
they
please
,
what
form
of
Administring
the
Sacraments
they
think
best
,
is
no
part
of
our
thoughts
,
nor
point
of
our
Doctrine
,
for
external
Power
and
Autority
to
compel
and
punish
,
which
is
the
Point
we
stand
upon
,
God
hath
preferr'd
the
Prince
before
the
Priest
,
pag.
223.
touching
the
Regiment
of
their
own
Persons
and
Lives
,
Princes
owe
the
very
same
Reverence
and
Obedience
to
the
Word
and
Sacraments
,
that
every
private
Man
doth
:
and
if
any
Prince
would
be
baptized
,
or
approach
the
Lord's
Table
,
with
manifest
shew
of
unbelief
or
irrepentance
,
the
Minister
is
bound
freely
to
speak
,
or
rather
to
lay
down
his
life
at
the
Princes
feet
,
than
to
let
the
King
of
Kings
to
be
provoked
,
the
Mysteries
to
be
defiled
,
his
own
Soul
and
the
Princes
endanger'd
,
for
lack
of
oft
and
earnest
Admonition
,
pag.
226.
by
Governors
we
do
not
mean
Moderators
,
Prescribers
,
Directors
,
Inventers
,
or
Authors
of
these
things
,
but
Rulers
or
Magistrates
,
bearing
the
Sword
,
to
permit
and
defend
that
which
Christ
himself
first
appointed
and
ordained
,
and
with
lawful
force
to
disturb
the
Despisers
of
his
lawful
Will
and
Testament
.
Now
what
inconvenience
is
this
,
if
we
say
that
Princes
as
publick
Magistrates
,
may
give
freedom
,
protection
and
assistance
to
the
preaching
of
the
Word
,
ministring
of
the
Sacraments
,
and
right
using
of
the
Keys
,
and
not
fetch
license
from
Rome
?
pag.
236.
Princes
have
no
right
to
call
and
confirm
Preachers
,
but
to
receive
such
as
be
sent
of
God
,
and
give
them
liberty
for
their
preaching
,
and
security
for
their
Persons
,
and
if
Princes
refuse
so
to
do
,
God's
Labourers
must
go
forward
with
that
which
is
commanded
them
from
Heaven
,
not
by
disturbing
Princes
from
their
Thrones
,
nor
invading
their
Realms
,
but
by
mildly
submitting
themselves
to
the
Powers
on
Earth
,
and
meekly
suffering
,
for
the
defence
of
the
truth
,
what
they
shall
inflict
.
A
private
liberty
and
exercise
of
their
own
Conscience
and
Religion
was
not
then
thought
enough
,
if
the
Religion
of
a
Nation
be
false
,
and
though
autority
do
abet
it
,
nor
would
the
Autority
in
Queen
Elizabeth's
days
have
own'd
that
Person
,
asserting
and
maintaining
of
it
,
though
not
stubbornly
irreligious
;
but
only
wanting
information
in
so
notoriously
a
known
case
of
practice
,
pag.
238.
In
all
spiritual
Things
and
Causes
Princes
only
bear
the
Sword
,
i.
e.
have
publick
Autority
to
receive
,
establish
and
defend
all
Points
and
Parts
of
Christian
Doctrine
and
Discipline
within
their
Realms
,
and
without
their
help
,
tho
the
Faith
and
Canons
of
Christ's
Church
may
be
privately
professed
and
observed
of
such
as
be
willing
,
yet
they
cannot
be
generally
planted
or
settled
in
any
Kingdom
,
nor
urged
by
publick
Laws
and
external
Punishments
on
such
as
refuse
,
but
by
their
consents
that
bear
the
Sword
.
This
is
that
we
say
,
refel
it
if
you
can
,
pag.
252.
to
devise
new
Rites
and
Ceremonies
for
the
Church
,
is
not
the
Princes
vocation
,
but
to
receive
and
allow
such
as
the
Scripture
and
Canons
commend
,
and
such
as
the
Bishops
and
Pastors
on
the
Place
shall
advise
,
not
infringing
the
Scripture
or
Canons
,
and
so
for
all
other
Ecclesiastical
Things
and
Causes
:
Princes
be
neither
the
Devisers
nor
Directors
of
them
,
but
the
Confirmers
and
Establishers
of
that
which
is
good
,
and
Displacers
and
Revengers
of
that
which
is
Evil
,
which
power
we
say
they
have
in
all
things
be
they
Spiritual
,
Ecclesiastical
or
Temporal
;
the
Abuse
of
Excommunication
in
the
Priest
,
and
contempt
of
it
in
the
People
;
Princes
may
punish
,
excommunicate
they
may
not
,
for
so
much
of
the
Keys
,
are
no
part
of
their
Charge
,
pag.
256.
The
Prince
is
in
Ecclesiastical
Discipline
to
receive
and
stablish
such
Rules
and
Orders
as
the
Scripture
and
Canons
shall
decide
to
be
needful
and
healthful
for
the
Church
of
God
in
their
Kingdoms
.
It
is
the
Objection
indeed
and
undue
consequence
the
Church
of
Rome
makes
against
us
,
and
the
Oath
of
Supremacy
,
and
which
is
urged
by
Philander
in
this
Dialogue
betwixt
him
and
Theophilus
,
or
betwixt
the
Christian
and
the
Jesuite
,
pag.
124
,
125.
That
we
will
have
our
Faith
and
Salvation
to
hang
on
the
Princes
Will
and
Laws
,
that
there
can
be
imagined
no
nearer
way
to
Religion
than
to
believe
what
our
temporal
Lord
and
Master
list
,
in
the
Oath
we
make
Princes
the
only
supreme
Governors
of
all
Persons
in
all
Causes
,
as
well
spiritual
as
temporal
,
utterly
renouncing
all
foreign
Jurisdictions
,
Superiorities
and
Autorities
;
upon
which
Words
mark
what
an
horrible
Confusion
of
all
Faith
and
Religion
ensueth
;
if
Princes
be
the
only
Governors
in
Ecclesiastical
Matters
,
then
in
vain
did
the
Holy
Ghost
appoint
Pastors
and
Bishops
to
govern
the
Church
:
if
they
be
Supreme
,
then
they
are
superior
to
Christ
himself
,
and
in
effect
Christ's
Masters
:
if
in
all
Things
and
Causes
spiritual
,
than
they
may
prescribe
to
the
Priests
and
Bishops
what
to
preach
,
which
way
to
worship
and
serve
God
,
how
,
in
what
Form
to
minister
the
Sacraments
,
and
generally
how
Men
shall
be
governed
in
Soul
;
if
all
foreign
Jurisdiction
must
be
renounced
,
then
Christ
and
his
Apostles
,
(
because
they
were
and
are
Forreigners
)
have
no
Jurisdiction
nor
Autority
over
England
.
But
this
is
what
only
the
ill
Nature
and
Malice
of
our
Adversaries
would
have
us
to
believe
and
assert
,
and
give
out
to
the
World
we
do
;
't
is
what
is
,
and
all
along
has
been
repell'd
with
scorn
and
indignation
both
by
our
Princes
in
their
single
Persons
,
and
in
their
Laws
in
Parliament
:
and
though
some
of
our
Divines
have
wished
the
Oath
had
been
more
cautiously
Penn'd
,
and
think
it
lies
more
open
to
little
obvious
Inferences
of
this
nature
than
it
needs
,
and
which
amuse
the
unwary
less
discerning
Reader
,
yet
all
own
and
defend
it
as
to
the
substance
and
design
and
intent
of
it
,
and
which
is
throughly
and
sufficiently
done
by
the
learned
Warden
in
this
Treatise
,
as
appears
by
this
Specimen
or
shorter
account
is
now
given
of
it
,
and
he
that
peruses
the
whole
Treatise
will
find
more
,
and
John
Tillotson
Doctor
in
Divinity
and
Dean
of
Canterbury
,
is
,
if
not
the
only
,
yet
one
professed
conforming
Divine
in
our
Church
,
that
publickly
from
the
both
Pulpit
and
Press
,
has
given
the
Romanist
so
much
ground
really
to
believe
we
are
such
,
as
they
on
purpose
to
abuse
us
and
delude
others
,
give
it
out
we
are
,
and
complyes
so
far
with
their
Objection
and
Calumny
just
now
recited
,
as
by
Philander
drawn
up
against
us
,
gives
so
much
of
Force
and
Autority
to
it
.
§
.
XIX
BISHOP
Sanderson
in
his
Treatise
now
mentioned
has
a
different
task
from
Bishop
Bilson
,
the
one
was
to
vindicate
the
Prince
,
that
he
invades
not
the
Church
,
the
other
the
Bishops
or
Church
that
from
usurping
on
the
Prince
.
Bishop
Sanderson
among
many
other
things
urged
by
him
,
and
as
his
Subject
requires
,
is
express
in
these
Particulars
,
pag.
121.
That
there
is
a
supreme
Ecclesiastical
Power
,
which
by
the
Law
of
the
Land
is
established
,
and
by
the
Doctrine
of
our
Church
acknowledged
to
be
inherent
in
the
Church
,
pag.
23.
That
regal
and
Episcopal
Power
,
are
two
Powers
of
quite
different
kinds
:
and
such
as
considered
purely
in
those
things
which
are
proper
and
assential
to
either
,
have
no
mutual
relation
unto
or
dependance
upon
each
other
,
neither
hath
either
of
them
to
do
with
the
other
,
the
one
of
them
being
purely
spiritual
and
internal
,
the
other
external
and
temporal
:
albeit
in
regard
of
the
Persons
that
are
to
exercise
them
,
or
some
accidental
Circumstances
appertaining
to
the
exercise
thereof
,
it
may
happen
the
one
to
be
some
wayes
helpful
or
prejudicial
to
the
other
,
pag.
41.
that
the
derivation
of
any
Power
from
God
,
doth
not
necessarily
infer
the
non-subjection
of
the
Persons
in
whom
that
Power
resideth
to
all
other
Men
;
for
doubtless
the
power
that
Fathers
have
over
their
Children
,
Husbands
over
their
Wives
,
Masters
over
their
Servants
is
from
Heaven
,
of
God
and
not
of
Men
,
yet
are
Parents
,
Husbands
,
Masters
in
the
exercise
of
their
several
respective
Powers
,
subject
to
the
Power
,
Jurisdiction
and
Laws
of
their
lawful
Soveraigns
,
pag.
44.
The
King
doth
not
challenge
to
himself
,
as
belonging
to
him
,
by
virtue
of
his
Supremacy
Ecclesiastical
,
the
Power
of
ordaining
Ministers
,
excommunicating
scandalous
Offenders
,
the
power
of
Preaching
,
adminstring
Sacraments
,
&c.
and
yet
doth
the
King
by
virtue
of
that
Supremacy
,
challenge
a
Power
as
belonging
to
him
in
the
right
of
his
Crown
to
make
Laws
,
concerning
Preaching
administring
the
Sacraments
,
ordination
of
Ministers
,
and
other
Acts
belonging
to
the
Function
of
a
Priest
,
pag.
69
,
70
,
71.
it
is
the
peculiar
reason
he
gives
in
behalf
of
the
Bishops
,
for
not
using
the
King's
Name
in
their
Process
,
&c.
in
the
Ecclesiastical
Courts
(
the
occasion
of
the
whole
discourse
)
and
which
cannot
be
given
for
the
Judges
of
any
other
Courts
,
from
the
different
nature
and
kind
of
their
several
respective
Jurisdictions
,
which
is
,
That
the
Summons
and
other
Proceedings
and
Acts
in
the
Ecclesiastical
Courts
,
are
for
the
most
part
in
order
to
the
Ecclesiastical
Censures
and
Sentences
of
Excommunications
,
&c.
the
passing
of
which
Sentences
and
others
of
the
like
kind
,
being
a
part
of
the
Power
of
the
Keys
,
which
our
Lord
Jesus
Christ
thought
sit
to
leave
in
the
hands
of
the
Apostles
and
their
Successors
,
and
not
in
the
hands
of
Lay-Men
:
The
Kings
of
England
never
challenged
to
belong
to
themselves
but
left
the
exercise
of
that
Power
entirely
to
the
Bishops
,
as
the
lawful
Successors
of
the
Apostles
and
Inheritors
of
their
Power
,
the
regulating
and
ordering
of
that
Power
in
sundry
Circumstances
concerning
the
outward
exercise
thereof
in
foro
exteruo
,
the
Godly
Kings
of
England
have
thought
to
belong
unto
them
,
as
in
the
Right
of
their
Crown
;
and
have
accordingly
made
Laws
concerning
the
same
,
even
as
they
have
done
also
concerning
other
Matters
appertaining
to
Religion
and
the
Worship
of
God
;
but
the
substance
of
that
Power
,
and
the
Function
thereof
,
as
they
saw
it
altogether
to
be
improper
to
their
Office
and
Calling
;
so
they
never
pretended
or
laid
any
claim
thereunto
,
but
on
the
contrary
renounced
all
claim
,
to
any
such
Power
or
Autority
.
And
for
Episcopacy
it self
,
the
Bishop
sets
down
his
opinion
in
a
Postscript
to
the
Reader
;
the
words
are
these
,
My
opinion
is
,
That
Episcopal
Government
is
not
to
be
derived
merely
from
Apostolical
Practice
or
Institution
;
but
that
it
is
originally
founded
in
the
Person
and
Office
of
the
Messiah
,
our
Blessed
Lord
Jesus
Christ
;
who
being
sent
by
his
Heavenly
Father
to
be
The
great
Apostle
,
[
Heb.
3.1
.
]
Bishop
and
Pastor
[
1
Pet.
2.25
.
]
of
his
Church
,
and
anointed
to
that
Office
immediately
after
his
Baptism
by
John
,
with
Power
and
the
Holy
Ghost
,
[
Acts
10.37
,
38.
]
descending
then
upon
him
in
a
bodily
shape
[
Luk.
3.22
.
]
did
afterwards
,
before
his
Ascension
into
Heaven
,
send
and
impower
his
holy
Apostles
(
giving
them
the
Holy
Ghost
likewise
as
his
Father
had
given
him
)
in
like
manner
as
his
Father
had
before
sent
him
,
[
Joh.
20.21
.
]
to
exercise
the
same
Apostolical
,
Episcopal
and
Pastoral
office
for
the
Ordering
and
Governing
of
his
Church
until
his
coming
again
,
and
so
the
same
office
to
continue
in
them
and
their
Successors
unto
the
Worlds
end
[
Mat.
28.18.20
.
]
this
I
take
to
be
so
clear
from
these
and
other
like
Texts
of
Scripture
,
that
if
they
shall
be
diligently
compar'd
together
,
both
between
themselves
,
and
with
the
following
Practice
of
all
the
Churches
of
Christ
,
as
well
in
the
Apostles
times
,
as
in
the
purest
and
Primitive
time
nearest
thereunto
,
there
will
be
left
a
little
cause
why
any
man
should
doubt
thereof
.
§
.
XX
AND
now
I
have
done
,
only
Mr.
Selden
is
once
more
to
be
encountred
with
,
who
appears
against
all
this
,
and
says
,
that
the
Doctors
of
our
Church
are
quite
of
a
different
Judgment
,
and
have
declared
the
same
to
the
World
in
their
Writings
,
De
Syned.
l.
1.
cap.
10.
pag.
424
,
425.
As
the
two
Universities
at
once
,
Published
in
the
Reign
of
Henry
VIII
.
1534.
called
Opus
eximium
de
vera
differentia
Regiae
Potestatis
&
Ecclesiasticae
,
&
quae
sit
ipsa
veritas
,
&
virtus
utriusque
Stephen
Gardiner
Bishop
of
Winchester
,
in
an
Oration
de
vera
Obedientia
,
Joannes
Bekinsau
,
de
Supremo
&
absoluto
regis
Imperio
,
with
abundance
more
which
he
tells
us
,
was
to
have
been
Printed
in
King
Jame's
days
,
but
the
Printer
was
in
the
blame
.
The
Manuscripts
in
the
Cottonian
Library
,
where
an
account
is
given
of
Henry
VIII
.
entrance
upon
the
Reformation
1540.
and
the
Question
among
others
,
is
,
Vtrùm
Episcopus
aut
Presbyter
possit
Excommunicare
,
&
ob
quaenam
delicta
,
&
utrum
ii
soli
possint
,
&
jure
divino
,
whether
the
Bishop
or
the
Presbyter
can
Excommunicate
,
and
for
what
Offences
,
and
whether
they
alone
can
do
it
,
by
Divine
Right
?
and
about
which
great
Divines
were
distracted
in
their
Opinions
,
but
the
Bishop
of
Hereford
,
St.
David
,
Westminster
,
Dr.
Day
,
Curwin
,
Laighton
,
Cox
,
Symons
,
say
that
Lay-men
may
Excommunicate
,
if
they
be
appointed
by
the
high
Ruler
,
or
the
King
;
and
all
those
Writings
in
every
Bodies
hands
,
De
primatu
regio
,
de
potestate
Papae
&
Regiâ
,
against
Bellarmine
,
Tortus
,
Becan
.
Eudemon
Joannes
,
Suarez
,
&c.
in
the
time
of
King
James
,
and
whose
Authors
were
Bishop
Andrews
,
Bishop
Buckeridge
,
Dr.
Collings
,
Bishop
Carlton
,
&c.
and
,
in
which
three
first
Mr.
Selden
instances
;
a
great
appearance
of
Adversaries
and
considerable
withal
,
and
did
not
Mr.
Selden
give
in
the
Catalogue
,
whose
unfaithfulness
and
imposings
I
have
so
oft
experienced
in
this
kind
,
would
be
much
more
terrible
in
reality
,
than
they
at
first
look
appear
;
incouraged
therefore
by
former
success
,
I
'le
encounter
him
once
more
,
and
undertake
an
Examination
of
so
many
of
them
as
I
have
by
me
,
and
it
is
very
pardonable
if
I
have
not
all
;
we
that
live
remote
in
the
Countrey
,
and
but
poor
Vicars
there
,
have
not
the
advantage
of
Sir
Robert
Cotton's
Library
,
cannot
attend
Auctions
,
or
but
common
Booksellers
Shops
,
and
have
not
Money
to
imploy
others
,
especially
for
the
obtaining
such
Authors
as
these
,
most
of
which
are
out
of
Print
,
and
some
very
rarely
to
be
had
by
any
;
and
I
am
the
more
encouraged
to
the
search
,
just
now
finding
,
in
that
Book
of
Bishop
Sanderson's
,
I
had
so
lately
occasion
to
make
use
of
,
some
of
these
Authors
made
use
of
on
the
contrary
side
;
as
those
,
who
by
the
occasion
of
the
title
of
Supreme
Head
,
our
Church
being
charged
with
giving
to
the
Prince
,
the
Power
,
Autority
,
and
Offices
of
the
Priest
openly
disavow
and
disclaim
it
;
and
I
think
I
may
as
soon
rely
upon
Bishop
Sanderson's
report
,
as
Mr.
Selden's
,
his
skill
as
Divine
,
and
Integrity
as
a
Christian
,
can
be
no
ways
below
him
,
even
in
the
Judgment
of
Mr.
Selden's
Friends
.
THE
Opus
eximium
de
verâ
differentiâ
,
&c.
§
.
XXXI
comes
first
;
the
work
he
says
of
the
two
Universities
,
I
do
not
know
why
the
Universities
are
entitled
to
it
,
but
upon
Mr.
Selden's
report
,
for
this
time
,
will
grant
it
readily
,
because
the
Autority
how
great
soever
,
is
really
on
my
side
;
nor
does
it
answer
any
thing
at
all
of
Mr.
Selden's
design
in
producing
of
it
.
The
first
Part
is
,
De
potestate
Ecclesiasticâ
,
and
is
wholly
levelled
at
the
Power
of
the
Pope
,
and
discovers
his
Usurpations
over
the
Christian
both
Kingdoms
and
Bishops
;
that
his
pretended
both
Spiritual
and
Temporal
Plea
has
no
ground
either
on
the
Scriptures
,
or
Fathers
;
for
it
is
altogether
begged
and
sandy
.
I
cannot
so
much
commend
the
clearness
of
it
,
when
discoursing
of
Church-Power
,
as
in
it self
,
and
purely
in
the
Donation
,
and
which
he
allows
and
defends
,
he
appearing
not
to
have
the
true
Notion
of
Church-Laws
,
and
stumbles
at
that
so
usual
block
,
that
all
Laws
must
be
outwardly
Coercive
,
or
they
cannot
be
call'd
Laws
,
and
so
can
be
only
in
the
Prince
,
whom
he
well
enough
proves
to
have
alone
that
Power
,
and
what
he
allows
,
the
Church
,
is
to
make
Canons
,
i.
e.
rules
to
be
receiv'd
only
by
those
that
are
willing
;
but
not
Laws
which
enforce
,
with
more
to
this
purpose
,
something
too
crudely
,
and
which
the
then
present
Age
will
plead
something
;
for
,
Confirmant
quidem
praedicta
potestatem
Ecclesiasticam
,
sed
Dominum
regant
,
tribuunt
autoritatem
non
jurisdictionem
admonere
,
hortari
,
consolari
,
deprecari
,
docere
,
praedicare
,
Sacramenta
ministrare
,
cum
charitate
arguere
,
increpare
,
obsecrare
,
certissimis
Dei
promissis
spem
in
Deo
augere
,
gravibus
Scripturarum
comminationibus
a
vitiis
deterrere
,
eorum
sit
Proprium
qui
Apostolis
succedunt
,
&
quibus
etiam
dictum
est
,
quorum
remiseritis
peccata
,
&c.
Leges
autem
,
poenae
,
judicia
,
coerciones
,
sententiae
,
&
caetera
hujusmodi
,
Caesarum
,
&
Regum
,
&
aliarum
Potestatum
;
but
surely
all
these
are
Laws
too
,
and
have
real
Penalties
,
if
our
Saviour
himself
be
a
Law-giver
,
and
have
Autority
,
and
do
oblige
the
unwilling
,
only
they
break
in
sunder
the
bonds
of
Duty
,
on
whose
Truth
,
these
their
Admonitions
,
Increpations
,
&c.
are
to
be
founded
,
by
whose
Virtue
the
Sacraments
have
their
Influence
,
and
the
Power
of
retaining
is
executed
,
unless
the
Pains
of
Hell
are
only
painted
or
have
no
force
,
because
not
inflicted
so
soon
as
denounced
:
there
is
a
Dominion
sure
goes
along
with
Christ's
Kingdom
too
,
accompanying
his
Ordinances
,
only
't
is
not
by
the
Rules
,
and
with
the
Consequents
of
the
other
Jurisdictions
of
the
World
,
and
on
this
account
Men
have
been
so
unwary
as
not
to
discern
it
,
to
speak
against
it
,
or
unwilling
to
speak
plainly
out
concerning
it
,
a
mistake
has
been
observed
in
others
,
and
't
is
here
pretty
aged
,
but
't
is
most
sure
and
certain
this
,
't
is
most
plain
and
conspicuous
,
the
whether
Potestas
or
dominium
,
autoritas
or
jurisdictio
,
as
they
distinguish
,
Power
or
Dominion
,
Autority
or
Jurisdiction
,
that
is
allow'd
to
be
Ecclesiastical
,
is
no
where
in
the
Treatise
,
attributed
to
Kings
,
to
those
that
have
Secular
Dominion
,
this
is
only
eorum
qui
Apostolis
succedunt
,
theirs
that
succeed
the
Apostles
.
The
second
Part
is
,
De
potestate
Regiâ
,
where
first
the
Divine
Right
of
Kings
is
asserted
,
and
then
their
Power
in
the
Church
,
or
over-spiritual
things
,
where
their
Right
of
Investiture
is
declared
from
Gen.
47.
and
the
Priests
received
their
Benefices
from
them
,
as
also
over
the
Power
and
Persons
of
the
Priests
,
to
Correct
and
Punish
them
,
to
whom
the
Priests
are
to
pay
Tribute
,
and
this
all
along
from
the
Examples
of
the
Kings
of
Israel
,
from
our
Saviour
,
from
St.
Peter
,
this
contrary
to
the
practice
of
the
Pope
,
who
claims
these
Powers
and
Advantages
to
himself
,
and
in
his
own
Power
&
Person
executes
them
;
't
is
the
Princes
Province
assign'd
him
in
the
Scripture
to
Punish
and
Coerce
,
to
enforce
Penance
and
Restitution
,
and
that
evil-doers
be
cut
off
according
to
St.
Paul
,
to
prohibit
and
smite
such
as
refuse
to
serve
God
according
to
the
Priests
instruction
,
as
did
Hezekiah
to
the
Worshippers
in
the
Groves
and
high
places
,
destroying
them
,
as
did
the
King
of
Nineveh
compelling
the
whole
City
to
Repentance
,
forbidding
for
the
future
by
terrible
Laws
,
as
did
Nebucadnezzar
;
thus
Justinian
the
Emperor
gave
Laws
in
Religion
,
concerning
Faith
and
Hereticks
;
Churches
,
Bishops
,
and
Church-men
,
Marriages
,
&c.
and
the
same
,
and
only
this
Power
have
the
Kings
of
England
assum'd
to
themselves
,
as
he
instances
all
along
to
the
End
of
the
Book
;
particularly
in
the
Church
Laws
made
by
several
Kings
in
this
Island
;
as
Canutus
,
Etheldred
,
Edgar
,
Edmund
,
Adelstan
,
Ive
,
Oswin
,
Egfrid
,
William
the
Conqueror
,
in
his
Letters
for
the
Endowment
of
Battle
,
with
its
Priviledges
and
Immunities
,
and
which
Mr.
Selden
makes
use
of
to
his
purpose
,
though
no
ways
serving
it
;
for
he
only
exempts
the
Church
from
Episcopal
Visitation
;
but
neither
in
this
or
any
other
of
their
Letters
,
Rules
,
Laws
and
Injunctions
given
to
the
Church
,
is
any
thing
of
Church-Power
as
such
,
own'd
,
claimed
,
appropriated
,
or
but
pretended
to
,
by
virtue
of
the
Crown
or
Regal
Power
given
them
of
God
;
but
the
two
Powers
are
supposed
distinct
and
disparates
,
and
so
in
particular
,
King
Edgar
,
in
that
his
severer
,
correptive
Monitory-Oration
or
Letter
to
the
Clergy
of
England
,
their
faults
appearing
then
very
notorious
,
he
at
length
thus
addresses
himself
unto
them
,
Ego
Constantini
,
vos
Petri
,
gladium
habetis
in
manibus
,
jungawus
dexteras
,
gladium
gladio
copulemus
,
ut
ejiciantur
extra
castra
leprosi
,
ut
purgetur
Sanctuarium
Domini
,
&
ministrent
in
Templo
silii
Levi.
I
have
the
Sword
of
Constantine
,
you
have
the
Sword
of
Peter
in
your
hands
,
let
us
joyn
right
hands
together
,
let
us
couple
Sword
with
Sword
,
that
the
Leprous
may
be
cast
out
of
the
Tents
,
and
the
Sanctuary
of
the
Lord
be
Purged
,
and
the
Sons
of
Levi
minister
in
the
Temple
.
And
a
little
farther
applying
himself
to
Dunstan
the
Archbishop
,
he
tells
him
,
Contempta
sunt
verba
,
veniendum
est
ad
verbera
,
urguisti
,
obsecrasti
,
atque
increpasti
,
Admonitions
will
do
no
more
good
,
he
must
come
to
blows
,
and
thereunto
directs
him
to
joyn
with
himself
Edwald
Bishop
of
Winchester
,
and
Oswald
Bishop
of
Worcester
,
Vt
Episcopali
Censurâ
&
regia
Autoritate
,
turpiter
viventes
de
Ecclesia
ejiciantur
,
&c.
by
the
Episcopal
Censure
and
Regal
Autority
,
the
one
assisting
,
but
neither
usurping
upon
,
and
destroying
the
other
,
these
evil
Men
be
cast
out
of
the
Church
,
and
better
placed
in
their
rooms
.
So
unlucky
is
Mr.
Selden
in
this
first
Quotation
.
§
.
XXII
STEPHEN
Bishop
of
Winchester
in
his
Oration
de
vera
Obedientiâ
comes
next
,
but
brings
nothing
more
of
advantage
to
his
side
,
and
as
it
was
Printed
1537.
and
but
a
year
after
the
Opus
eximium
,
&c.
so
does
he
as
to
the
Substance
copy
after
him
,
and
asserts
Henry
VIII
.
Head
of
the
Church
,
i.
e.
all
Christians
within
his
Dominions
,
as
were
the
Kings
of
Israel
over
all
the
Jews
,
i.
e.
to
take
care
of
their
Morals
,
and
see
that
they
do
their
Duty
to
God
,
their
Neighbour
,
and
themselves
;
as
Justinian
gave
Laws
to
the
Church
,
and
the
Causes
of
Heresies
were
agitated
with
the
Caesars
and
Princes
that
were
Christians
,
and
Laws
made
,
promulgated
and
enjoyn'd
execution
,
both
by
our
Kings
here
in
England
,
and
also
by
others
elsewhere
,
and
particularly
refers
to
that
Oration
of
Edgar
,
just
now
mentioned
;
and
adds
farther
out
of
it
,
how
Dunstan
that
most
holy
and
excellent
Archbishop
of
Canterbury
,
submitted
to
this
his
Jurisdiction
,
and
most
willingly
embraced
that
word
of
the
King
,
Quâ
se
gladium
gladio
copulaturum
edixit
,
ut
dissoluti
Ecclesiae
mores
,
ad
rectam
vivendi
normam
aptarentur
;
in
which
he
engaged
to
joyn
Sword
to
Sword
,
in
order
to
the
reducing
the
Church
to
a
just
and
due
way
of
living
,
meaning
his
Kingly
Power
to
the
Power
of
the
Church
,
assisting
the
Spiritual
with
the
Temporal
Arm
,
for
so
the
Bishop
goes
on
and
interprets
these
two
Swords
,
and
instances
in
Excommunication
,
as
a
branch
of
that
which
is
in
the
Churches
hands
,
Altero
gladio
ad
illud
Pauli
alludens
,
quem
verbi
ministri
docendo
&
excommunicando
exercent
;
altero
praeminentiam
ostendens
jure
divino
concessam
,
cui
omnes
parere
,
quotquot
Principis
ditioni
subjecti
Ecclesiam
constituunt
,
omnino
debent
;
By
one
Sword
alluding
to
that
of
Paul
,
which
the
Ministers
of
the
Word
exercise
in
Teaching
and
Excommunicating
;
by
the
other
shewing
that
Pre-eminence
granted
by
God
,
and
to
which
all
must
obey
,
that
,
subjected
to
the
Jurisdiction
of
a
Prince
,
constitute
a
Church
within
his
Dominions
,
and
which
two
Powers
,
though
requiring
different
Obedience
to
divers
Persons
and
Governors
,
as
to
the
Bishops
and
Ministers
of
the
Word
of
God
,
and
to
the
King
,
are
not
at
all
adverse
to
and
against
one
another
;
nor
is
any
thing
more
detracted
from
or
diminished
thereby
of
the
Obedience
to
the
King
,
than
when
a
Wife
obeys
her
Husband
,
and
a
Servant
his
Master
,
by
the
general
Command
of
God
;
and
yet
this
is
another
of
Mr.
Selden's
Autorities
,
which
with
his
usual
forehead
he
brings
for
the
sense
of
the
Doctors
of
our
Church
in
the
days
of
Henry
VIII
.
and
that
the
Church-Power
is
none
at
all
but
as
derived
from
the
Crown
,
and
the
Prince
can
Excommunicate
I
wonder
how
he
omitted
the
Oration
of
Richard
Samson
to
this
purpose
,
and
at
the
same
time
,
he
being
Dean
of
the
Chappel
to
Henry
VIII
and
which
would
have
made
a
〈◊〉
shew
in
his
Margin
,
which
is
the
main
thing
he
aims
at
,
it
certainly
came
not
to
his
hands
,
and
it
would
have
serv'd
his
turn
as
well
as
any
of
the
other
,
there
being
in
him
not
one
word
concerning
the
Power
of
the
Church
left
by
Christ
,
and
he
only
asserts
the
King
Supreme
Head
of
the
Church
of
England
,
the
Church
,
as
made
of
so
many
Persons
,
implying
a
Body
politick
too
,
and
they
Subjects
equally
as
Christians
;
nor
could
any
man
think
that
is
but
ordinarily
considering
,
or
designs
not
by
Names
,
and
Attempts
,
to
deceive
the
unwary
,
but
credulous
World
,
and
so
is
a
Knave
;
that
the
two
Universities
at
that
time
,
or
the
eminenter
of
the
Clergy
at
Court
,
should
assert
the
Supremacy
upon
other
terms
,
who
in
all
Probability
,
were
,
a
secretis
,
of
his
intimate
Council
,
when
designing
for
the
Supremacy
,
and
to
be
sure
could
not
be
ignorant
of
the
King
's
Publick
Declarations
,
and
the
Statute
in
Parliament
;
that
in
assuming
of
it
,
he
did
not
design
to
infringe
and
invade
any
Power
of
the
Church
,
and
it
least
of
all
Vindicates
Mr.
Selden's
innocency
,
in
urging
them
,
with
whose
Reputation
it
is
as
little
consistent
,
to
say
,
he
is
ignorant
of
the
Statute
Book
,
being
by
Profession
a
common
Lawyer
.
§
.
XXIII
THE
ancient
Papers
in
the
Cottonian
Library
,
seem
to
be
the
very
same
with
that
Manuscript
of
Doctor
Stillingfleet's
,
at
least
to
be
upon
the
same
occasion
,
and
which
the
Doctor
publish'd
in
part
in
his
Irenicum
,
and
since
,
it
seems
he
thought
it
not
publick
enough
there
,
communicated
it
to
his
Friend
Doctor
Burnet
,
and
who
has
Printed
it
at
large
in
the
Third
Book
of
his
History
of
the
Reformation
of
the
Church
of
England
,
and
they
seem
to
bear
date
about
the
same
time
,
according
to
the
Computation
given
by
John
Durell
,
since
Dean
of
Windsor
in
his
Ecclesiae
Anglicanae
Vindiciae
,
Cap.
28.
placing
it
in
the
Days
of
Henry
8th
.
and
so
has
Doctor
Burnet
since
,
Correcting
Doctor
Stillingfleet's
Mistake
,
that
it
was
in
a
Conference
in
the
days
of
Edward
VI.
and
entitling
it
to
the
Autority
of
the
Reformation
;
and
though
Doctor
Stillingfleet
only
mistook
in
the
time
,
yet
both
he
and
Burnet
have
joyn'd
together
in
that
which
is
worse
,
and
have
dealt
unfaithfully
in
the
transcribing
of
it
,
if
we
may
believe
the
Dean
of
Windsor's
account
,
who
tells
us
,
in
his
forementioned
Vindiciae
,
out
of
the
Manuscript
it self
,
which
Dr.
Stillingfleet
gave
him
the
opportunity
to
peruse
,
that
when
Archbishop
Cranmer
had
affirmed
,
1.
That
it
was
not
only
in
the
Power
of
a
Bishop
to
create
a
Presbyter
,
but
in
the
Power
of
a
Prince
;
yea
,
in
the
Power
of
the
very
People
to
create
a
Presbyter
.
2.
That
he
who
under
the
Gospel
is
designed
a
Bishop
or
Presbyter
,
wants
no
Consecration
;
that
the
Election
and
Designation
is
enough
in
order
to
it
;
and
Leighton
a
Doctor
of
Divinity
gave
his
Opinion
in
these
words
,
1.
I
suppose
a
Bishop
according
to
Scripture
to
have
Power
from
God
,
as
his
Minister
of
creating
a
Presbyter
,
though
he
ought
not
to
promote
any
to
the
Office
of
a
Presbyter
,
or
admit
to
any
other
Ecclesiastical
Ministry
in
a
Common-wealth
,
unless
the
leave
of
the
Prince
be
first
had
;
but
that
any
other
have
Power
according
to
Scripture
,
I
have
neither
read
,
nor
learned
by
Example
.
2.
I
suppose
Consecration
to
be
necessary
as
by
imposition
of
hands
,
for
so
we
are
taught
by
the
Examples
of
the
Apostles
;
such
says
the
Dean
was
Cranmer's
Candor
,
and
so
great
his
love
of
Truth
,
he
doubted
not
to
yield
to
this
Opinion
of
Leighton's
,
and
this
is
plain
in
Doctor
Stillingfleet's
Manuscript
,
in
which
is
to
be
seen
Th.
Cantuariensis
,
set
with
his
own
hand
below
Leighton's
Name
,
in
token
of
his
Approbation
of
it
,
and
of
which
both
the
Doctors
have
given
no
account
to
the
World
,
being
omitted
in
two
Impressions
.
Why
Doctor
Stillingfleet
did
leave
out
this
passage
in
his
Irenicum
't
is
plain
,
because
it
thwarts
his
particular
design
,
and
he
had
lost
the
advantage
of
so
considerable
a
Name
and
Autority
,
as
Cranmer's
,
before
his
most
false
Assertion
,
That
Ordination
is
not
appropriated
to
Bishops
;
and
for
which
in
that
Treatise
he
so
contends
,
it
takes
down
somewhat
of
their
Top-gallant
.
As
I
remember
,
somewhere
in
that
Book
,
he
expresses
their
solitary
Power
,
he
wondred
no
question
with
himself
how
at
those
years
he
could
find
out
such
a
Book
to
present
the
World
with
,
and
indeed
well
he
might
,
and
when
he
had
read
so
far
as
served
his
present
turn
,
went
no
farther
,
otherwise
he
would
have
enquired
also
a
little
better
into
the
time
when
this
conference
was
,
and
not
obtruded
it
on
the
World
,
as
done
by
the
Autority
of
our
Reformation
;
though
't
is
agreeable
enough
with
the
following
Testimonies
of
the
Bishops
and
Doctors
of
our
Church
in
the
same
point
of
Episcopacy
,
and
which
,
to
say
no
worse
of
them
,
are
lame
and
imperfect
,
as
is
here
his
account
of
the
Manuscript
.
But
what
should
move
Doctor
Burnet
to
omit
it
I
cannot
imagine
;
that
it
was
not
his
purpose
to
leave
Cranmer
to
Posterity
,
as
either
an
Erastian
or
Independent
,
and
of
which
he
is
justly
to
be
suspected
otherwise
;
this
is
plain
from
his
own
account
of
him
,
Lib.
3.
Pag
289.
where
he
tells
us
,
In
Cranmer's
Paper
,
relating
to
this
very
Conference
,
some
singular
Opinions
of
his
about
the
Nature
of
Ecclesiastical
Offices
will
be
found
;
but
as
they
are
delivered
by
him
with
all
possible
Modesty
;
so
they
were
not
established
as
the
Doctrine
of
the
Church
,
but
laid
aside
as
particular
Conceits
of
his
own
,
and
it
seems
that
afterwards
he
changed
his
opinion
;
and
having
said
this
,
why
might
he
not
have
Printed
out
the
whole
Manuscript
,
and
which
is
but
the
very
same
thing
,
only
more
satisfactory
to
the
World
,
and
the
Doctor
had
dealt
more
clear
and
ingenuous
in
the
Matter
,
nor
is
he
quite
to
be
acquitted
from
some
little
sinister
end
,
and
clawing
therein
a
thing
not
to
the
advantage
of
an
Historian
;
especially
since
he
Printed
out
of
another
part
of
that
Manuscript
the
Archbishops
judgment
so
fully
,
with
Eight
other
Bishops
concerning
the
Supremacy
,
denying
the
Prince
any
Church-Power
thereby
,
and
which
is
peculiar
only
to
those
that
are
chosen
and
sent
by
Christ
Jesus
,
as
his
Father
sent
him
into
the
World
,
and
invested
him
with
it
,
and
also
in
a
Declaration
of
the
Function
and
Divine
Institution
of
Bishops
and
Priests
,
Subscribed
by
him
,
and
the
Archbishop
of
York
,
and
Eleven
Bishops
,
and
Twenty
Divines
and
Canonists
;
declaring
that
the
Power
of
the
Keys
,
and
other
Church
Functions
is
formally
distinct
from
the
Power
of
the
Sword
,
Printed
in
his
Addenda
,
Num.
5.
at
the
end
of
his
History
;
and
indeed
that
Archbishop
Cranmer
did
so
alter
his
Judgment
,
as
the
Dean
of
Windsor
tells
us
he
did
,
in
Doctor
Stillingfleet's
Manuscript
;
there
is
Evidence
sufficient
from
the
alone
Book
of
Ordination
,
and
the
Preface
to
it
;
which
was
composed
and
made
publick
by
him
,
and
others
,
to
be
sure
some
of
them
,
these
very
Bishops
and
Doctors
mentioned
there
,
and
by
Mr.
Selden
,
in
his
Cottonian
Manuscript
,
it
being
done
in
the
first
year
of
King
Edward's
Reign
,
and
where
the
Orders
of
Ministers
wholly
depend
on
the
Apostles
and
their
Institution
;
but
when
all
is
said
and
done
that
can
be
,
such
particular
Conferences
as
these
,
if
duly
considered
and
in
their
Circumstances
,
can
avail
little
for
or
against
either
Party
,
nor
can
Cranmer's
Opinion
,
or
any
other
Doctors
be
reported
with
Justice
,
out
of
any
such
their
Papers
.
The
greatest
advantage
the
Reformation
had
in
the
days
of
King
Henry
VIII
.
was
that
every
one
had
encouragement
to
think
,
and
liberty
to
offer
,
and
in
Conferences
some
must
act
the
adverse
part
,
and
every
thing
must
be
stated
,
and
proposed
,
and
urged
too
,
and
though
the
opportunity
and
curiosity
of
some
,
did
not
do
amiss
in
collecting
and
preserving
such
Discourses
,
yet
I
cannot
but
think
it
less
Discretion
in
Printing
and
Publishing
them
,
and
least
of
all
,
to
say
no
worse
,
in
urging
them
as
the
sense
and
judgment
of
our
Reformers
,
and
not
to
be
endured
,
when
in
opposition
to
our
received
and
established
Church
Articles
,
Laws
,
Rubricks
and
Book
of
Ordination
,
which
and
which
alone
,
upon
the
full
enquiry
and
debate
,
each
Proposal
and
Objection
,
and
which
must
be
many
,
answered
and
satisfaction
given
,
is
to
be
concluded
the
sense
of
every
particular
Doctor
;
and
admit
the
Conference
had
been
,
as
Doctor
Stillingfleet
Mistook
it
,
appointed
by
King
Edward
and
his
Council
,
and
by
Law
,
in
order
to
the
Reformation
,
and
which
was
began
in
that
King's
days
,
the
Judgment
of
the
Church
of
England
was
to
have
been
reported
,
not
from
the
particular
bandyings
pro
and
con
amongst
them
,
or
the
draught
or
draughts
of
any
one
or
more
men
,
and
which
in
their
Season
was
useful
,
nay
necessary
,
but
from
the
joynt
unanimous
result
of
the
whole
,
and
which
we
are
sure
as
to
that
particular
of
Church-Power
and
its
Subject
,
ended
and
united
in
the
Book
of
Ordination
;
nor
upon
a
general
account
,
can
those
Collections
,
whether
in
the
Cottonian
,
or
any
Library
,
be
in
any
better
repute
among
us
,
than
any
other
,
of
all
the
Pamphlets
,
Models
of
Church
and
State
Government
,
Attempts
and
Proposals
,
the
late
unhappy
Revolutions
in
our
Kingdom
gave
occasion
to
,
and
produced
,
the
Condition
,
as
to
Religion
,
being
just
such
in
King
Henry
VIII
.
days
,
as
it
was
then
;
and
the
Autorities
an
Hundred
years
hence
,
if
all
shaked
in
a
bag
together
,
will
be
much
at
one
too
,
every
man
contrived
,
said
,
proposed
and
wrote
as
his
own
either
Fancy
or
Interest
or
Curiosity
,
or
sometimes
Reason
prompted
and
directed
him
,
and
though
they
may
make
a
Pleasant
History
,
with
much
of
diversion
,
yet
little
of
the
Sense
and
Autority
of
the
Nation
can
be
collected
and
urged
from
them
.
I
am
now
come
to
the
last
of
Mr.
Selden's
§
.
XXIV
Friends
,
and
our
supposed
Adversaries
,
those
general
Tracts
De
Primatu
Regio
,
&
de
potestate
Papae
&
regiâ
adversus
Bellarminos
,
Tortos
,
Becanos
,
Eudemon
Joannes
,
Suaresius
,
&c.
mostly
in
the
days
of
King
James
,
and
which
were
wrote
by
Lancelot
Bishop
of
Chichester
,
John
Collins
,
and
the
Bishop
of
Rochester
.
The
two
last
I
have
not
by
me
,
nor
do
I
remember
I
ever
saw
,
nor
is
it
of
any
concern
whether
I
have
Bishop
Andrews
either
,
in
order
to
the
answering
what
is
by
Mr.
Selden
brought
against
him
,
any
one
that
has
but
heard
of
that
once
flourishing
Prelate
in
this
Church
,
will
easily
grant
him
on
our
side
,
and
much
more
must
he
that
has
read
and
conversed
with
his
Works
find
him
so
;
and
indeed
all
that
Mr.
Selden
brings
out
of
him
,
and
the
other
two
,
is
really
ours
;
so
far
as
he
reports
them
to
have
asserted
,
that
the
execution
of
all
Ecclesiastical
forensick
Jurisdiction
,
and
by
consquence
,
that
of
Excommunication
,
receives
measures
,
and
is
ruled
by
the
King
and
his
Laws
,
as
Head
and
Moderator
and
Governor
of
the
Church
and
Realm
,
and
so
it
ought
to
be
,
whereas
with
us
,
the
Prince
and
Realm
is
Christian
,
and
the
Church-censures
are
backed
and
supported
by
his
Penal
Laws
in
course
annexed
to
and
following
them
,
the
Prince
cannot
be
supposed
,
so
void
of
foresight
,
as
to
leave
himself
no
Power
of
inspection
in
such
Proceedings
,
as
thus
to
put
his
Power
into
another
Man's
hands
,
and
who
is
not
accountable
to
him
in
the
Execution
.
Thus
the
King's
Autority
is
capable
of
being
used
against
himself
,
and
it
must
in
course
so
happen
,
to
his
best
Subjects
't
is
that
traiterous
Position
to
be
abhorr'd
;
and
't
is
peculiarly
provided
that
it
be
so
,
and
publickly
too
,
by
the
Laws
of
our
Land
,
in
the
Act
for
Vniformity
of
Publick
Prayers
,
and
it
is
a
great
deal
more
horrible
in
Church-Affairs
,
as
more
immediately
entitling
our
Saviour
therewith
,
the
great
abhorrer
of
all
,
and
who
we
are
sure
renounced
all
Pleas
in
dividing
and
disposing
in
Seculars
;
and
did
all
the
Power
Bishops
legally
execute
in
this
Kingdom
,
or
in
others
that
are
Christian
,
belong
to
them
as
of
Divine
Right
,
or
was
it
any
other
ways
so
devolved
and
sixed
upon
them
,
as
thereby
enabled
,
in
an
Arbitrary
way
of
Proceeding
,
without
the
leave
,
or
against
the
Power
of
the
King
with
no
respect
to
the
Laws
and
Customs
of
the
Realm
,
to
put
it
in
Execution
,
the
Bishop
and
the
King
thus
Independent
,
were
also
inconsistent
;
any
thing
,
or
person
,
may
and
must
be
inroded
and
offer'd
violence
to
,
when
the
Bishop
will
,
and
the
greatest
worldly
Punishments
,
next
under
Capital
,
whenever
,
or
upon
what
Grounds
soever
,
he
is
pleased
to
Excommunicate
,
be
necessarily
inflicted
;
this
is
Imperium
cum
Jove
,
to
erect
an
Empire
within
an
Empire
,
and
no
Governments
thus
divided
and
distributed
,
can
stand
,
and
I
heartily
wish
such
as
upon
these
Considerations
most
readily
detest
it
in
the
Bishop
,
would
make
their
Reflexions
in
other
Persons
and
Cases
also
;
But
if
Mr.
Selden
mean
,
as
he
must
do
if
he
continue
on
the
design
of
his
Book
,
that
Church-Power
and
Jurisdiction
,
as
such
,
and
coming
from
Christ
,
naked
and
void
of
all
outward
Secular
Additions
,
and
implies
only
the
forfeiture
as
a
Christian
,
with
no
one
worldly
inconvenience
,
no
forfeitures
of
Personal
outward
Liberty
or
Estate
,
that
the
execution
and
force
of
this
depends
on
the
Prince
,
and
Humane
Pleasure
,
to
temperate
,
restrain
and
abolish
,
nor
is
it
duly
exercised
other
ways
,
this
is
overthrown
already
throughout
this
Discourse
,
and
I
'le
only
add
the
Autority
of
Mr.
Selden's
mistaken
Friend
,
but
our
real
one
,
the
great
and
most
learned
Bishop
Andrews
,
who
all
along
in
those
very
Pages
to
which
Mr.
Selden
in
his
Margin
refers
,
asserts
the
quite
contrary
,
and
the
Power
of
the
Prince
and
the
Priest
are
declared
by
him
two
distinct
things
,
and
not
in
Subordination
;
he
tells
us
how
God
instituted
in
Israel
a
Kingdom
and
a
Church
,
and
which
never
coaluerunt
in
unum
,
procul
se
habuit
Imperium
ab
Ecclesiâ
,
so
came
together
by
coalition
,
as
to
make
one
,
but
were
still
diverse
and
two
things
,
had
different
Works
and
Offices
;
and
thence
concludes
,
Conjungi
debent
Regnum
&
Ecclesia
,
confundi
non
debent
,
they
ought
to
be
united
,
but
not
confused
together
,
and
he
reckons
up
the
several
Offices
and
Duties
of
the
Prince
,
to
take
care
of
Religion
in
general
,
to
see
that
every
Order
do
their
Duties
,
to
reprove
,
to
correct
and
coerce
in
order
to
it
,
Non
licuisse
tamen
Davidi
arcam
contingere
;
so
Tortus
objects
upon
him
,
and
to
which
he
answers
,
Nec
regi
quidem
nostro
licet
,
nec
ulli
,
aut
Sacra
administrare
,
aut
attrectare
quicquam
,
quod
potestatis
sit
mere
Sacerdotalis
,
ut
sunt
Leiturgiae
,
conciones
,
claves
,
Sacramenta
,
arcam
figunt
suo
loco
reges
,
attingant
post
illi
,
quos
ea
cura
tangit
,
ex
suscepto
munere
Ministerii
sui
.
But
it
was
not
lawful
for
David
to
touch
the
Ark
,
neither
is
it
lawful
for
our
King
,
nor
for
any
,
either
to
administer
holy
things
,
or
to
attrectate
any
thing
,
which
is
meerly
of
the
Sacerdotal
Power
,
as
are
Leiturgies
,
Sermons
,
the
Keys
and
Sacraments
.
Kings
six
the
Ark
in
its
place
,
those
afterwards
touch
it
,
whose
care
it
is
,
by
the
receiving
the
Office
of
their
Ministry
;
and
though
Solomon's
dedication
of
the
Temple
implyes
something
extraordinary
,
yet
he
denies
it
to
reach
to
any
thing
in
the
Temple
,
which
is
Sacerdotal
,
sed
neque
in
iis
quae
sunt
pontisicalis
muneris
regi
jus
facimus
.
We
give
the
King
a
right
to
do
no
Office
which
is
the
Priests
,
semel
autem
habe
sententiam
nostram
,
it
is
a
thing
so
often
said
by
our
Doctors
,
that
he
is
a
weary
,
ita
coccyzare
,
of
the
Cuckow
tone
,
and
speaking
it
so
over
and
over
again
,
nos
non
regi
potestatem
tribuimus
quam
habere
voluit
Osias
,
solam
illam
quam
Josias
habuit
,
we
do
not
give
to
our
King
the
Power
of
Osias
,
as
Tortus
says
we
do
,
but
the
Power
alone
of
Josias
all
this
,
and
more
is
;
to
be
seen
in
Tortura
Torti
,
from
pag.
363
to
pag.
370.
nor
is
there
any
thing
more
on
his
side
in
the
responsio
ad
Bellarminum
,
cap.
1.
and
to
these
he
refers
the
Reader
,
so
shameless
is
he
in
his
Quotations
,
and
he
must
first
slatter
himself
into
a
belief
that
the
pointing
of
his
finger
from
the
Margin
is
direction
and
autority
enough
,
and
supersedes
all
farther
Inquiry
.
Nor
is
he
less
disingenuous
in
his
dealings
with
the
Bishop
,
when
he
there
says
that
he
corrected
Grotius
de
sum
.
Potest
.
in
Sacr.
&c.
for
the
Press
,
when
Andrews
over-rul'd
him
that
he
printed
it
not
,
and
it
was
at
last
but
a
posthumous
Work
.
So
that
unless
Arch-Bishop
Whitgift
be
an
Erastian
,
because
Mr.
Selden
once
in
his
Library
at
Lambeth
,
saw
Erastus's
Works
neatly
bound
up
in
yellow
Leather
,
with
this
Motto
in
Gold
upon
the
out-side
of
it
,
Intus
quam
extra
formosior
,
as
he
tells
us
,
and
't
is
his
chief
Argument
de
Syned.
lib.
1.
cap.
10.
pag.
437.
he
is
like
to
go
without
a
Doctor
in
the
Church
of
England
on
his
side
,
for
ought
I
know
,
or
as
he
knew
either
,
for
he
seldom
misses
a
Name
that
bears
but
the
likelyhood
of
an
Autority
;
hav'
y'
any
Work
for
a
Cooper
,
I
remember
makes
it
the
serious
part
of
that
scandalous
Libel
to
upbraid
our
Church
and
Church-men
,
that
the
Prince
makes
them
Bishops
and
Presbyters
,
and
their
Religion
is
what
the
worldly
Power
pleases
,
with
a
deal
of
stuff
to
that
purpose
.
I
know
not
now
where
that
Pamphlet
is
,
and
't
is
not
worth
searching
after
,
though
the
Author
might
be
a
Doctor
for
ought
I
know
.
I
am
only
sure
he
was
not
a
Doctor
of
our
Church
.
Or
unless
the
Lord
Falkland
turned
Doctor
,
as
he
might
deserve
it
,
by
the
larger
Character
Mr.
Dean
of
Canterbury
gives
of
him
,
joyn'd
with
Mr.
Chillingworth
,
as
I
remember
in
the
Preface
to
his
first
Book
of
Sermons
,
and
then
Mr.
Selden
is
secure
of
one
of
his
side
,
and
we
of
an
adversary
from
within
our selves
:
though
he
impleads
us
in
a
different
way
,
owns
it
for
our
Judgment
,
and
states
it
very
well
,
abating
some
malicious
Terms
,
and
ranks
it
among
those
abundance
more
Grievances
of
the
Nation
,
(
and
the
placing
this
together
with
those
other
,
is
as
great
an
honor
he
could
have
done
us
)
that
we
have
evidently
labour'd
to
bring
in
an
English
,
though
not
a
Roman
,
Popery
,
equally
absolute
,
a
blind
obedience
of
the
People
upon
the
Clergy
,
and
the
Clergy
upon
themselves
,
and
inveighs
against
them
altogether
,
according
to
the
then
zealous
and
modish
way
,
in
that
very
ill
Speech
of
his
to
the
House
of
Commons
,
1641.
I
'le
repeat
part
of
it
,
as
I
find
it
transcribed
and
printed
by
a
very
good
friend
of
his
,
and
one
that
seems
to
honor
him
,
as
much
as
Doctor
Tillotson
does
.
Mr.
Speaker
,
he
is
a
great
stranger
in
Israel
,
who
knows
not
that
this
Kingdom
hath
long
laboured
under
many
and
great
Oppressions
,
both
in
Religion
and
Liberty
,
and
his
Acquaintance
here
is
not
great
or
his
Ingenuity
less
,
who
doth
not
know
and
acknowledg
,
that
a
great
,
if
not
a
principal
Cause
of
both
these
,
hath
been
some
Bishops
and
their
Adherents
.
Mr.
Speaker
,
a
little
will
serve
to
find
them
to
have
been
the
destruction
of
Unity
,
under
pretence
of
Uniformity
,
to
have
brought
in
Superstition
and
Scandal
,
under
the
Titles
of
Reverence
and
Decency
,
to
have
defiled
our
Churches
,
to
have
slackned
the
stictness
of
that
Union
which
was
formerly
betwixt
us
and
those
of
our
Religion
beyond
the
Sea
,
an
Action
as
unpolitick
as
ungodly
.
As
Sir
Thomas
Moor
says
of
the
Casuists
,
their
business
was
not
to
keep
Men
from
sinning
,
but
to
inform
them
,
quàm
prope
ad
peccatum
sine
peccato
liceat
accedere
.
So
it
seemed
their
Work
(
meaning
the
Prelates
)
was
to
try
how
much
of
a
Papist
might
be
brought
in
without
Popery
,
and
to
destroy
as
much
as
they
could
of
the
Gospel
,
without
bringing
themselves
into
danger
of
being
destroy'd
by
Law
.
Mr.
Speaker
,
to
go
yet
farther
,
some
of
them
have
so
industriously
labour'd
to
deduce
themselves
from
Rome
,
that
they
have
given
great
suspicion
,
that
in
gratitude
they
desire
to
return
thither
,
or
at
last
to
meet
it
half
way
.
Some
have
evidently
labour'd
to
bring
in
an
English
,
though
not
a
Roman
Popery
,
I
mean
not
the
out-side
of
it
only
and
dress
of
it
,
but
equally
absolute
:
a
blind
Obedience
of
the
People
upon
the
Clergy
,
and
the
Clergy
upon
themselves
,
and
have
opposed
Papacy
beyond
the
Sea
,
that
they
might
settle
one
beyond
the
Water
;
nay
common
fame
is
more
than
ordinarily
false
,
if
none
of
them
have
found
a
way
to
reconcile
the
Opinions
of
Rome
to
the
Preferments
of
England
,
be
so
absolutely
,
directly
and
cordial
Papists
,
that
it
is
all
1500
l
per
Annum
,
can
do
to
keep
them
from
confessing
it
.
We
shall
find
them
to
have
both
kindled
and
blown
the
common
fire
of
both
Nations
,
to
have
both
sent
and
maintained
that
Book
of
which
the
Author
hath
no
doubt
long
since
wished
with
Nero
,
Vtinam
nescirem
literas
;
and
of
which
more
than
one
Kingdom
hath
cause
to
wish
,
that
when
he
writ
that
he
had
rather
burn'd
a
Library
,
though
of
the
value
of
Ptolemey's
.
We
shall
find
them
to
have
been
the
first
and
principal
Author
of
the
Breach
,
I
will
not
say
of
,
but
since
the
Pacification
at
Barwick
,
we
shall
find
them
to
have
been
almost
sole
Abetters
of
my
Lord
Strafford
:
whilst
he
was
practising
upon
another
Kingdom
,
that
manner
of
Government
he
intended
to
settle
in
this
,
where
he
committed
so
many
,
so
mighty
and
so
manifest
Enormities
,
as
the
like
have
not
been
committed
by
any
Governor
in
any
Government
since
Verres
left
Sicily
,
and
after
they
had
call'd
him
over
from
being
Deputy
of
Ireland
,
to
be
in
a
manner
Deputy
of
England
(
all
things
here
being
govern'd
by
a
Juntillo
,
and
that
Juntillo
governed
by
him
)
to
have
assisted
him
in
giving
such
Counsels
,
and
the
pursuing
such
Courses
,
as
it
is
an
hard
and
measuring
Cast
,
whether
they
were
more
unwise
,
more
unjust
or
more
unfortunate
,
and
which
had
infallibly
been
our
destruction
,
if
by
the
Grace
of
God
,
their
share
had
not
been
as
small
in
the
subtilty
of
Serpents
,
as
in
the
innocency
of
Doves
.
A
pretty
knick-knack
of
Speech-making
every
body
must
own
it
to
be
,
but
as
to
the
occasion
and
matter
of
it
,
each
line
as
evidently
deserves
a
lash
,
and
is
as
lyable
to
it
;
there
appears
only
passion
and
prejudice
,
rancor
and
malice
in
the
height
,
and
truly
scarce
sense
under
some
of
the
pretty
cadencies
and
chiming
Words
;
but
not
one
dram
of
that
incomparable
reason
Mr.
Dean
magnifies
him
for
,
and
once
saw
in
him
,
but
for
him
to
own
it
here
,
will
not
be
,
at
least
,
convenient
,
could
he
find
it
out
,
as
perhaps
he
may
,
though
another
cannot
.
All
I
shall
say
at
present
,
is
,
and
't
is
as
mostly
relating
to
this
present
discourse
,
how
wonderfully
the
same
Fate
has
still
attended
the
Crown
of
England
and
the
Church
of
England
,
the
King
and
the
Bishops
of
it
,
and
the
Power
,
the
Institution
and
Autority
of
both
as
from
Heaven
and
not
of
Man
is
still
,
if
either
of
them
,
decried
and
run
again
at
once
and
by
the
same
Person
;
and
ten
to
one
it
had
not
come
into
my
mind
,
had
not
a
Man
of
his
own
complexion
in
Loyalty
(
in
the
late
life
of
Julian
)
told
it
the
world
,
much
to
the
honor
of
this
great
and
loyal
Lord
,
as
he
thinks
,
that
the
Doctrine
of
Dr.
Manwaring's
and
Dr.
Sibthorp's
Sermons
long
before
the
War
broke
out
,
was
as
ridiculous
to
him
,
as
it
appears
from
this
his
Speech
in
1641.
was
then
the
Autority
and
Actions
of
the
Bishops
,
and
the
divine
Right
of
Kings
as
well
as
the
divine
Right
of
the
Church
,
independent
to
the
People
,
are
both
but
Pulpit
Law
;
that
is
in
his
admired
most
ingenious
Expression
,
and
which
alone
then
confuted
,
and
still
confutes
Doctor
Manwaring
,
the
prate
and
tattle
of
idle
Church-men
from
the
Pulpit
,
and
the
both
King
and
Church
fell
at
once
and
together
,
and
which
himself
particularly
experienced
at
Newbery
,
when
't
was
too
late
to
help
;
what
himself
,
by
Speech-making
and
Scoffings
had
promoted
,
and
Abner's
Epitaph
,
seems
in
this
respect
exactly
fitted
for
him
,
nor
know
I
in
what
other
terms
his
death
could
be
lamented
better
:
had
the
Pulpit
laws
been
more
frequently
made
,
more
encouraged
and
executed
,
in
teaching
the
Peoples
dependency
upon
Kings
and
duties
to
them
,
that
unnatural
Rebellion
had
never
followed
;
had
not
those
worst
of
Principles
publisht
in
Scotland
by
Buchanan
de
jure
regni
apud
Scotos
,
and
Knox
in
his
Appel
.
and
Church-history
,
placing
both
Church
and
Crown
in
Subordination
to
the
People
,
come
hither
into
England
,
and
by
their
Country
man
the
Lord
Falkland
,
in
the
House
of
Commons
,
incouraged
,
and
those
now
a-days
mend
the
Matter
bravely
,
that
rescue
us
from
the
People
,
and
put
us
under
the
Prince
.
Herein
enlarge
his
Prerogative
beyond
his
Progenitors
,
that
he
is
uppermost
in
Religion
,
are
zealous
for
him
to
be
a
Priest
,
but
leave
him
as
King
in
the
hands
he
was
before
,
and
below
the
People
;
and
thus
in
sight
strike
at
both
Monarchy
and
Religion
at
a
blow
,
as
is
the
Priest
so
is
the
King
,
to
take
their
Measures
and
Protection
from
others
:
a
false
Religion
is
to
be
obeyed
if
the
Religion
of
a
Nation
,
lest
affronting
Magistracy
and
Law
,
and
every
one
may
Petition
and
libel
the
Government
that
pleases
,
the
Bible
is
put
into
the
King's
hand
,
and
the
Scepter
taken
out
;
the
King
may
excommunicate
,
but
he
may
not
govern
his
People
,
and
both
Prince
and
Priest
are
in
a
pretty
Condition
;
and
the
notorious
contempt
Church
Power
and
Offices
lye
under
at
this
day
amongst
us
,
is
an
evident
Testimony
of
the
mock
Addition
they
design
and
contend
for
to
his
Crown
;
in
that
the
Power
Sacerdotal
is
with
so
much
noise
and
bussle
seated
in
him
,
't
is
only
to
ridicule
both
at
once
,
and
with
the
same
Argument
render
them
contemptible
,
nor
can
any
in
the
course
of
things
,
as
well
as
in
common
Experience
,
be
found
to
give
to
Caesar
the
things
which
are
Caesar's
,
but
he
that
gives
to
Christ
the
things
that
are
Christ's
;
No
Bishop
No
King
,
is
and
will
be
a
Maxime
still
,
a
first
truth
,
and
not
to
be
gain-sayed
.
§
.
XXV
IT
is
to
be
confessed
there
are
Passages
in
the
Writings
of
some
of
the
Principal
of
our
Doctors
in
the
days
of
Queen
Elizabeth
and
King
James
,
as
Arch-Bishop
Whitgift
,
Arch-Bishop
Bancroft
,
Bishop
Bilson
,
&c.
that
lean
too
much
to
the
Erastian
Way
,
or
rather
by
an
incuriousness
of
Expression
,
do
not
give
that
account
of
Church
Power
,
nor
state
it
so
clearly
,
as
may
be
expected
,
and
't
is
not
impossible
,
where
a
design
,
to
render
them
as
of
the
Party
.
Something
of
this
nature
has
been
observ'd
already
,
in
Bishop
Bilson
and
Arch-Bishop
Bancroft
,
and
he
that
reads
over
the
first
Book
de
Politeia
Ecclesiasticà
,
cap.
1
,
2
,
3
,
4
,
5.
&c.
wrote
by
Robert
Parker
,
and
printed
at
Frankfort
,
1616.
and
only
reads
him
,
will
conclude
them
not
only
almost
but
altogether
such
;
he
was
a
Man
vehement
and
of
extremity
of
Spirit
,
and
his
business
is
in
his
whole
three
Books
,
to
set
and
continue
our
Church
against
her self
,
o●e
of
her
Members
against
another
,
and
all
of
them
opposite
to
Christ
Jesus
,
exactly
answering
his
Title
,
de
Politeia
Ecclesiastica
Christiani
&
Hierarchica
opposita
,
and
indeed
most
that
have
appear'd
since
him
against
the
Government
of
the
Church
,
and
with
appearance
of
pertinency
,
have
not
only
sharpned
,
but
borrowed
their
Weapons
from
this
shop
of
the
Philistines
:
it
is
their
Magazine
and
Store-house
,
as
another
Armory
,
like
that
of
David's
in
Israel
,
wherein
are
Mille
Clypei
,
all
sorts
of
Weapons
for
these
Mighty
,
and
with
which
they
have
still
made
their
Attempts
,
even
Batteries
and
Breaches
upon
us
.
Our
learned
Doctor
Pearson
,
since
Lord
Bishop
of
Chester
,
in
his
Vindiciae
Epistolarum
Ignatii
,
in
his
first
Chapter
or
Proeme
,
there
relates
him
to
be
,
though
not
the
first
setter
on
foot
and
contriver
of
that
unworthy
,
most
shameful
Design
upon
Ignatius's
,
Epistles
,
in
representing
them
spurious
and
imposed
on
the
World
;
and
that
not
one
of
them
was
wrote
by
that
most
Holy
and
Apostolical
Martyr
,
whose
name
they
bear
;
yet
he
was
more
bold
,
and
went
farther
in
the
Attempt
,
than
any
one
had
done
before
him
,
and
with
whose
Conjectures
Dailee's
dissertation
is
stuffed
,
and
he
may
be
said
a
principal
Cause
why
it
spread
so
far
,
and
has
been
so
successful
to
the
great
disadvantage
of
our
common
Christianity
,
from
him
or
Dialee
,
or
both
,
unless
Blundel
and
Salmasius
be
added
,
and
which
are
much
the
same
thing
,
it
is
Doctor
Stillingfleet
translates
what
he
has
on
this
Subject
,
in
his
Irenicum
,
and
who
may
have
the
honor
to
be
the
first
that
made
it
English
,
for
any
other
I
have
met
with
,
and
tells
us
in
the
Mother-Tongue
,
The
story
of
Ignatius
(
as
much
as
it
is
defended
with
his
Epistles
)
doth
not
seem
to
be
any
of
the
most
probable
,
cap.
6.
Sect.
16.
I
have
heard
I
confess
of
Doctor
Owen's
Preface
to
his
Book
of
Perseverance
,
and
then
,
to
be
sure
,
he
is
with
abundance
of
honor
,
his
second
,
and
,
to
omit
the
other
ill
Adventures
in
that
unlucky
Book
of
particular
Forms
of
Church-Government
,
and
which
savour
too
much
of
Robert
Parker's
musty
Vessel
,
the
Doctor
is
beyond
measure
unfortunate
,
who
having
by
a
notorious
Mistake
urg'd
the
Autority
of
our
whole
Church
representative
in
King
Edward
VI
day
's
,
to
avouch
his
most
false
Assertion
.
That
Episcopacy
is
not
necessary
and
immutable
.
That
the
King's
Majesty
may
appoint
Bishops
or
not
appoint
them
,
or
appoint
other
Officers
for
the
Government
of
the
Church
,
cap.
8.
When
he
goes
on
further
,
to
prove
this
by
the
particular
Autorities
of
our
Doctors
since
,
as
Whitgift
,
Cozius
Whitgift's
Chancellor
,
Lowe
,
Hooker
,
Bridges
,
&c.
he
is
,
if
possible
,
more
unlucky
yet
,
and
his
Mistake
more
shameful
,
he
not
only
transcribes
every
Quotation
out
of
Parker's
second
Book
De
politeia
Ecclesiastica
,
cap.
39.42
.
and
the
very
Book
,
Page
,
Chapter
,
Section
and
Figures
,
stand
all
in
Parker's
Margin
,
as
they
are
wrote
in
his
Book
,
and
which
is
no
great
Matter
,
but
,
and
which
is
the
harder
Fate
,
he
urges
and
appeals
to
them
,
as
his
Autority
,
that
Episcopacy
is
mutable
and
of
but
humane
assignation
,
and
which
thing
Parker
all
along
there
owns
and
declares
,
was
not
these
Doctors
Opinions
,
he
upbraids
and
taunts
them
for
asserting
the
contrary
,
as
contradicting
themselves
,
and
putting
Cheats
upon
others
;
because
they
believe
Bishops
by
divine
Right
and
perpetually
obliging
,
't
is
his
Objection
upon
them
,
that
their
own
Principles
will
not
bear
them
out
in
it
.
This
is
the
case
,
these
Doctors
assert
over
and
over
again
,
as
they
must
do
,
if
agreeing
with
our
Church
,
and
their
own
Subscriptions
,
that
the
Scriptures
are
not
a
full
and
perfect
Rule
for
Discipline
and
Government
,
and
there
is
still
a
Power
in
the
Church
to
make
Laws
,
as
occasion
offers
,
even
to
vary
from
Examples
of
Discipline
and
Government
,
which
has
there
been
practised
.
Parker
thinks
he
has
the
advantage
,
and
concludes
upon
them
,
that
then
the
Government
by
Bishops
is
changeable
also
,
and
which
is
sounded
only
on
Scripture
Example
,
and
who
reply
,
that
though
they
can
make
Laws
in
some
Cases
,
and
alter
them
as
occasion
,
yet
in
all
they
cannot
:
though
some
Examples
in
Scripture
do
not
,
yet
others
do
necessarily
oblige
,
and
the
Examples
they
produce
necessarily
obliging
are
these
.
Imposition
of
Hands
in
Ordinations
,
that
to
impose
Hands
is
appropriated
to
Bishops
,
as
the
Apostles
Successors
.
The
observation
of
the
Lord's-Day
.
The
institution
of
Metropolitans
,
&c.
and
this
very
account
Parker
himself
gives
us
,
as
to
these
Instances
,
and
all
which
will
readily
appear
to
any
one
that
reads
over
Parker
,
l.
2.
cap.
39
,
40
,
41
,
42.
particularly
cap.
42.
Sect.
8.
9.
and
that
consults
farther
than
Titles
and
Margins
.
And
that
this
Power
of
making
Canons
and
Laws
for
the
Government
and
Discipline
of
the
Church
,
is
one
of
the
main
Foundations
of
the
Hierarchy
,
and
therefore
Parker
sets
himself
with
might
and
main
to
oppose
it
.
This
will
be
yielded
to
Doctor
Stillingfleet
,
't
was
this
alone
,
by
which
the
Courts
Ecclesiastical
kept
them
within
some
moderate
Bounds
;
nor
did
they
break
out
into
Rebellion
and
Schism
,
till
that
Power
was
abated
in
the
execution
,
and
which
made
the
Bishops
so
odious
to
them
:
but
that
Episcopacy
it self
is
as
Arbitrary
,
in
its
original
,
and
occasionally
only
,
as
are
many
Church
Laws
,
and
in
the
Power
of
any
order
of
Persons
,
or
any
Person
now
upon
Earth
,
to
alter
or
confirm
it
.
This
Parker
by
arguing
would
willingly
infer
upon
these
Doctors
from
their
own
Principles
,
but
acknowledges
they
did
not
own
,
contrary
to
their
Principles
,
this
Dr.
Stillingfleet
every
ways
mistakes
and
reports
,
out
of
Parker's
ill
gathered
Conclusion
and
Objection
,
as
their
both
Principles
&
Practice
,
and
so
every
ways
defames
them
;
and
I
shall
only
propose
it
to
the
Doctors
consideration
,
whether
some
satisfaction
may
not
,
ought
not
to
be
required
of
him
,
for
the
injury
he
has
done
to
so
many
Worthies
of
our
Church
hereby
.
I
can
assure
him
,
it
has
been
long
expected
,
and
if
it
be
not
done
suddenly
,
he
may
believe
,
the
World
ere
it
be
much
older
,
will
be
particularly
disinformed
:
at
present
I
shall
return
to
those
Doctors
mentioned
in
the
beginning
of
this
Section
,
and
who
are
not
yet
freed
from
the
Contumelies
laid
on
them
by
Parker
,
as
these
are
from
his
,
though
I
do
not
question
,
but
I
shall
equally
vindicate
both
.
§
XXVI
IT
is
an
easie
thing
to
make
any
Man
's
Writing
,
in
a
plausible
shew
to
run
thwart
to
and
contradict
themselves
,
the
occasion
and
Circumstances
not
considered
,
and
if
particular
Occurrencies
be
not
abated
for
,
the
worst
of
Heresies
will
thus
shelter
themselves
under
the
best
Autorities
.
How
largely
and
frequently
do
the
Ancient
Fathers
of
the
Church
speak
of
the
Powers
and
excellence
of
Nature
and
Reason
,
when
disputing
against
the
Gentiles
,
when
Apologizing
for
and
recommending
to
them
the
Christian
Religion
,
Justin
Martyr
,
Apol.
2.
goes
so
far
,
as
to
say
the
wiser
sort
of
the
Greeks
were
Christians
,
such
as
Socrates
,
Heraclitus
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
because
living
up
to
the
Rules
of
Reason
,
but
must
not
those
be
wide
Arguings
that
say
(
and
some
have
said
it
,
)
the
Fathers
thought
the
use
of
Reason
alone
able
to
direct
and
assist
us
for
Heaven
,
when
't
is
the
coming
of
Christ
in
the
Flesh
,
his
additional
super-natural
Revelations
of
Grace
and
Truth
,
those
farther
discoveries
and
assistances
to
Mankind
,
is
the
occasion
and
general
subject
of
their
Writings
,
and
a
belief
of
which
is
that
they
endeavor
to
bring
the
Greeks
unto
,
to
make
evident
and
rational
to
all
Men
,
when
't
was
only
the
particular
application
of
an
Argument
they
aim'd
at
,
and
in
the
design
is
most
true
,
that
every
one
so
far
as
truly
rational
,
he
is
Christian
,
Christianity
is
no
new
thing
nor
strange
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Whosoever
pursues
Justice
and
Honesty
,
and
other
commendable
Actions
suited
to
the
universal
,
eternal
Rules
of
Nature
,
is
acceptable
to
God
,
by
this
both
the
Jews
under
the
Law
,
and
the
Patriarchs
and
holy
Men
from
the
first
Creation
,
through
the
knowledg
of
Christ
were
saved
,
as
Justin
Martyr
disputes
cum
Tryphone
Judeo
,
and
Eusebius
has
a
whole
Chapter
to
this
purpose
,
Eccl.
Hist.
l.
1.
c.
4.
Every
one
that
is
read
in
that
History
knows
,
that
the
great
cry
of
the
Arians
against
the
Council
of
Nice
was
,
they
were
Innovators
,
(
and
a
licentious
Pen
has
of
late
managed
and
pursued
it
afresh
,
Sandius
hist.
Enucleata
)
as
using
Words
,
and
bringing
in
Doctrines
which
were
not
either
in
Scripture
,
or
in
the
Writings
and
Determinations
of
the
ancient
Doctors
of
the
Church
;
when
asserting
and
explaining
the
one
substance
,
or
eternal
Generation
of
the
Son
of
God
:
which
though
it
be
in
part
a
great
untruth
,
and
both
Athanasius
Synod
.
Nicen.
Cont.
heres.
Arian
.
decreta
,
p.
277
,
278.
Ed.
paris
.
et
Ep.
de
Synod
.
Arimini
et
Seleuciae
,
p.
889.
&
Ep.
ad
ubique
Orthodoxos
,
&c.
p.
943.
and
Theodorit
Eccl.
hist.
l.
1.
c.
5.
&
12.
refer
them
to
the
Writings
of
the
eminent
Bishops
and
Doctors
,
who
lived
an
hundred
and
twenty
years
before
the
Synod
of
Nice
,
and
then
used
this
Word
Consubstantial
in
explaining
the
Divinity
of
the
Father
and
the
Son
,
and
't
is
what
Sandius
in
effect
confesses
,
only
he
thinks
it
for
the
dishonor
of
the
Cause
that
all
the
Hereticks
that
were
in
the
Church
before
Arius
were
Homousians
,
hist.
Enucleat
.
l.
1.
and
which
in
truth
is
only
this
,
the
worst
of
Hereticks
did
not
arrive
to
that
height
of
impudence
as
to
deny
so
received
an
acknowledgment
in
the
universal
Church
.
Yet
what
Athanasius
replyes
upon
Arius
himself
(
Tom.
1.
disputat
.
cum
Ario
pag.
134.
)
making
the
Objection
is
a
better
answer
here
,
that
what
was
in
the
Council
asserted
and
declared
,
was
alwaies
in
the
Scriptures
by
way
of
consequence
,
and
occasion
was
not
given
the
Church
,
till
the
rise
and
spreading
of
that
Heresie
,
for
that
particular
and
precise
explication
.
Heresies
and
Novelties
must
be
,
and
't
is
the
work
of
Councils
to
detect
and
determine
against
them
,
but
there
would
be
mad
work
in
the
Church
,
should
that
go
for
Innovation
,
which
an
upstart
Heresie
forces
the
Church
in
new
Terms
to
state
and
declare
against
,
and
explain
themselves
thereby
;
it
must
be
declamed
against
,
as
defective
in
Autority
and
Precedents
,
because
former
Doctors
had
not
sagacity
enough
,
the
very
Apostles
had
not
Spirit
of
Prophecy
enough
to
anticipate
the
Fictions
of
every
Brain
;
so
to
word
it
before-hand
,
that
the
particular
Heresie
in
its
Nicety
,
must
be
antidated
and
pre-abide
upon
Record
baffled
and
contradicted
.
He
that
reads
over
St.
Jerome
lib.
1.
Cont.
Jovinianum
will
find
him
there
,
so
urging
Chastity
,
as
if
Marriage
it self
was
a
sin
,
and
which
that
Father
never
design'd
,
as
his
Opinion
:
and
Dailee
confesses
that
he
only
speaks
comparatively
,
and
is
so
to
be
understood
,
as
do
,
and
are
to
be
,
many
more
of
the
Fathers
,
cap.
5.
de
usu
patrum
,
though
he
will
not
allow
it
him
in
other
Cases
,
and
when
to
serve
his
own
particular
Design
of
him
,
I
mean
as
to
his
Judgment
of
Episcopacy
,
and
will
have
his
Epistle
ad
Evagrium
,
and
his
Comments
on
Titus
to
the
same
purpose
,
to
be
absolute
,
and
with
no
regard
to
those
great
,
even
just
Provocatious
from
the
Bishops
,
in
preferring
the
Deacon
before
the
Presbyters
,
who
as
he
well
argues
,
are
of
so
much
more
Power
and
higher
Order
in
the
Church
,
as
that
a
Bishop
is
oft
call'd
a
Presbyter
in
Scripture
and
Antiquity
,
when
so
injurious
were
the
Bishops
to
the
Presbyters
,
and
so
partial
to
the
Deacons
and
indulgent
,
that
the
Deacons
scorn'd
the
Presbyters
Order
,
qui
ignorantes
humilitatem
status
sui
,
ultra
Sacerdotes
,
hoc
est
,
Presbyteros
,
intumescunt
,
〈◊〉
putent
,
si
Presbyter
ordinetur
.
Their
nearer
attendance
on
the
Bishops
Person
,
and
familiarity
with
him
,
with
other
advantages
attending
,
occasioned
that
they
found
it
an
Injury
to
be
promoted
to
the
Presbyters
Order
,
as
he
tells
us
,
Comment
in
Ezek.
cap.
48.
and
which
together
with
the
great
superciliousness
and
insulting
pride
of
John
Bishop
of
Jerusalem
,
exercized
over
him
,
and
giving
some
disturbance
to
his
Monastick
ease
in
the
holy
Land
,
(
Ep.
60
,
61.
)
something
raised
his
spleen
,
and
in
vindicating
his
own
Order
,
he
spared
not
some
little
flourishes
or
Arguments
abating
of
the
Episcopate
,
if
thereby
these
indecencies
might
cease
.
What
effects
all
this
had
at
that
time
,
we
read
not
,
and
that
it
was
afterwards
lookt
upon
by
the
Church
,
as
his
alone
Passion
and
particular
Provocation
,
we
have
all
the
reason
in
the
World
to
believe
,
it
all
ceased
with
his
Person
to
be
sure
,
if
not
with
the
Passion
;
nor
do
we
find
any
one
follower
he
had
,
or
is
his
Autority
ever
used
against
the
solitary
appropriated
Power
of
a
Bishop
above
a
Presbyter
,
'till
of
late
in
these
parts
of
Christendom
:
who
thence
take
the
rise
for
their
Schism
,
and
't
is
the
ground
they
stand
upon
,
for
the
battery
and
abolishing
the
whole
Order
,
and
with-drawing
their
obedience
,
and
which
to
be
sure
St.
Jerome
never
did
,
nor
attempted
,
and
herein
they
are
particularly
unlucky
,
they
beat
down
Bishops
by
St.
Jerome's
Autority
,
to
bring
in
their
Schism
,
and
't
is
the
main
Argument
,
they
still
urge
against
them
,
in
the
height
of
these
Divisions
and
Distractions
are
now
on
foot
in
Europe
,
and
then
too
when
they
contend
,
that
St.
Jerome
knew
no
other
occasion
or
use
of
Bishops
,
but
ad
tollenda
Schismata
;
because
Schisms
and
Divisions
cannot
be
kept
out
of
the
Church
,
but
by
them
.
So
that
,
St.
Jerome's
Autority
,
if
any
thing
in
their
present
Case
,
must
be
against
them
,
and
if
complying
with
him
,
they
must
for
the
present
expedience
,
submit
unto
Bishops
,
whom
they
'l
allow
to
have
acknowledged
this
necessity
and
usefulness
of
them
,
what
ever
reasons
else
he
saw
for
their
institution
and
continuance
.
'T
is
that
which
Doctor
Durel
pleads
for
Arch-Bishop
Cranmer
;
that
admitting
him
guilty
of
Erastianism
,
and
he
did
resolve
the
Power
of
the
Keys
into
the
Prince
,
as
Doctor
Stillingfleet
says
he
was
,
and
did
,
his
present
Circumstances
will
plead
much
for
him
,
and
the
other
Doctors
of
his
time
,
if
of
the
same
mind
then
with
him
,
he
had
been
educated
in
many
Errors
,
with
which
the
Church
,
the
whole
Age
,
at
that
time
abounded
,
and
though
a
Reformation
was
on
foot
,
no
wonder
if
in
some
Instances
he
was
in
the
wrong
,
't
was
then
their
work
to
abdicate
the
Bishop
of
Rome
,
and
case
him
of
that
Primacy
and
usurpation
he
had
exercised
over
this
Church
,
and
it
might
so
happen
that
in
giving
to
the
King
what
was
his
,
he
abated
too
much
of
the
Power
of
the
Priesthood
and
the
Church
,
and
which
was
hers
,
and
not
to
be
given
to
any
other
,
and
yet
even
this
Error
did
he
see
at
last
,
acknowledged
it
to
Doctor
Leighton
,
submitted
to
and
subscribed
the
truth
against
it
,
as
the
Dean
of
Windsor
tell
us
he
read
it
in
Doctor
Stillingfleet's
Manuscript
,
and
in
his
presence
.
And
there
is
enough
to
be
pleaded
of
this
nature
in
the
behalf
of
those
inconsiderable
Offers
are
made
against
our
three
eminent
Bishops
,
Whitgift
,
Bilson
and
Bancroft
,
and
which
will
so
thoroughly
acquit
them
of
the
but
suspition
of
Erastianism
;
that
the
Bill
must
in
course
be
flung
out
,
that
is
drawn
up
against
them
,
every
one
knows
,
that
is
conversant
in
those
their
Writings
,
whence
Parker's
Objections
are
taken
.
The
Point
under
debate
,
was
mostly
,
very
near
altogether
in
King
Henry
VIII
.
day
's
betwixt
the
King
and
the
Pope
,
whether
was
supreme
in
the
forensick
,
outward
Ecclesiastical
Courts
and
Proceedings
on
the
Persons
of
Men
within
this
his
Majesties
Kingdom
:
the
Pope
had
usurped
it
for
some
time
,
the
King
reassumes
it
,
Religion
it self
was
not
thought
to
be
concerned
,
't
was
what
was
reputed
only
secular
,
and
the
most
eminent
,
and
very
near
all
the
Bishops
,
were
zealous
Sticklers
against
the
Pope
,
or
,
at
least
,
submitted
to
it
,
then
,
when
zealous
for
the
Roman
Catholick
Religion
,
Doctrines
and
Worship
,
and
to
which
they
adhered
in
King
Edward's
days
and
Queen
Elizabeth's
,
when
the
Reformation
went
on
farther
,
and
was
settled
,
as
now
,
by
Law
in
the
Church
.
The
Supremacy
was
not
then
the
Characteristical
Mark
,
though
since
,
to
keep
up
the
Parties
,
it
is
so
,
and
which
occasioned
that
warm
Dialogue
betwixt
the
Jesuite
and
Doctor
Bilson
,
of
which
I
have
given
so
large
an
account
already
,
the
Doctor
's
design
being
to
vindicate
our
Church
,
from
the
Opinions
of
Erastus
,
urged
in
effect
upon
us
by
the
Jesuite
,
and
that
by
asserting
the
Prince
Supreme
in
all
Causes
over
all
Persons
;
we
give
not
to
him
any
thing
that
is
Church-Power
,
enstated
by
Christ
on
the
Apostles
,
and
by
them
derived
to
the
Bishops
,
their
alone
Successors
herein
,
this
being
thus
settled
and
over-ruled
against
the
Romanist
,
another
Enemy
,
Man
comes
with
his
Tares
,
and
which
are
scattered
in
the
seed-Plot
,
and
grow
up
together
with
it
,
the
Puritan
starts
up
in
the
midst
of
us
,
and
the
Point
is
,
That
this
Power
of
the
Keys
is
in
the
Presbytery
,
their
Eldership
,
made
up
of
Lay-Men
mostly
,
call'd
Lay-Elders
,
and
these
for
the
greatest
part
(
as
must
be
in
abundance
of
Parishes
)
Mechanicks
,
and
the
meaner
sort
,
who
have
the
Power
of
laying
on
of
Hands
,
Ordaining
and
Excommunicating
,
nay
more
▪
these
inconsiderable
Persons
are
not
only
invested
with
the
Power
of
Bishops
and
Church-Men
,
but
with
that
Power
and
Supremacy
,
is
by
us
given
to
the
Prince
,
to
Preside
over
and
Govern
all
Persons
and
Causes
,
by
Process
,
to
Cite
,
Summon
and
Convene
,
before
them
,
to
implead
,
acquit
,
or
condemn
,
amerce
or
punish
,
even
to
confinement
,
in
their
Consistories
,
and
no
Cause
or
Person
to
be
exempted
,
if
manageable
in
order
to
Religion
,
they
emulate
and
succeed
the
Pope
himself
,
and
in
the
highest
instances
of
his
pretended
Power
and
Soveraignty
,
even
to
Summon
and
Censure
Kings
,
of
whom
Personal
Attendance
is
required
;
now
against
this
it
is
,
these
Worthies
change
and
wield
their
Weapons
accordingly
,
as
a
good
Fencer
is
ready
at
all
,
against
these
New
Popes
,
as
they
call
them
;
and
whoso
please
may
read
in
Bishop
Bancroft's
Survey
of
the
pretended
holy
Discipline
,
cap.
22
,
23
,
24
,
25.
and
in
his
Book
of
Dangerous
Positions
and
Proceedings
published
and
practised
within
the
Island
of
Britain
,
under
pretence
for
Reformation
,
and
for
the
Presbyterial
Discipline
;
In
Bishop
Bilson's
Perpetual
Government
of
Christ's
Church
,
Cap.
9
,
10.
and
Bishop
Whitgift's
Defence
of
the
Answer
to
the
Admonition
,
Tract.
17.
pag.
627
,
628
,
629
,
630
,
&c.
against
these
it
is
their
warmth
and
Argument
is
spent
,
in
Defence
of
the
Rights
of
the
King
and
Church
,
in
scorn
and
detestation
of
such
those
pretending
Ignaro's
.
Their
words
are
these
,
with
a
deal
more
to
this
purpose
;
As
though
Christ's
Soveraignty
,
Kingdom
and
Lordship
were
no
where
acknowledged
,
or
to
be
found
,
but
where
half
a
dozen
Artisans
,
Shoo-makers
,
Tinkers
and
Taylors
,
with
their
Preacher
and
Reader
(
Eight
or
Nine
Cherubins
forsooth
)
do
rule
the
whole
Parish
.
So
Bancroft
,
Dangerous
Positions
,
&c.
l.
2.
c.
2.
That
the
King
must
submit
to
the
Pastor
,
and
be
content
to
be
joyned
in
Commission
with
the
basest
sort
of
People
,
if
it
please
the
Parish
to
appoint
him
,
and
if
over-ruled
must
be
contented
,
and
the
Prince
loses
all
Autority
in
Ecclesiastical
Matters
,
and
he
must
maintain
and
see
executed
such
Laws
,
Orders
,
and
Ceremonies
,
as
the
Pastor
with
his
Seniors
shall
make
and
decree
.
So
Bishop
Whitgift
,
ibid.
p.
656
,
657.
That
the
Church-warden
and
Syde-men
in
every
Parish
,
are
the
meetest
Men
that
you
can
find
to
direct
Princes
in
judging
of
Ecclesiastical
Crimes
and
Causes
;
a
wretched
state
of
the
Church
it
must
be
that
shall
depend
on
such
silly
Governors
,
as
Husbandmen
and
Artisans
,
Ploughmen
and
Craftsmen
,
and
we
descend
to
the
Cart
for
advice
in
Church-Government
.
So
Bishop
Bilson
,
Perpetual
Government
,
Cap.
10.
and
if
thus
in
behalf
of
the
Regal
and
Sacerdotal
Power
,
the
Magistracy
and
the
Ministry
(
and
which
are
the
only
Governors
of
the
Church
of
Christ
,
as
they
contend
)
against
these
monstrous
sort
of
People
,
with
their
High-shoo'd
feet
and
Clowns
hands
invading
both
,
the
King
and
the
Church
be
set
as
one
man
to
oppose
them
,
and
their
distinct
Powers
not
so
nicely
and
distinctly
stated
at
one
time
,
as
they
are
and
require
an
another
,
and
appear
but
as
one
Weapon
,
that
with
present
advantage
it
may
be
wellded
against
them
;
this
is
to
be
imputed
to
the
warmth
and
zeal
of
the
Disputant
,
whether
as
Aggressor
or
Defendant
;
his
settled
particular
judgment
is
to
be
fetch'd
from
his
particular
designed
Decision
and
Determination
in
other
Cases
;
and
when
the
naked
Cause
is
alone
and
before
him
,
the
immediate
proper
object
of
his
Consideration
;
and
it
must
be
confessed
(
neither
do
I
believe
the
great
reason
and
choicer
learning
of
that
excellent
Prelate
,
were
he
now
alive
again
,
could
,
upon
second
thoughts
extricate
himself
)
that
Bishop
Bilson's
Argument
against
Lay-Elders
(
Cap.
10.
Pag.
148.
and
which
Robert
Parker
so
much
twits
him
with
)
is
wide
of
a
Conclusion
,
and
very
ill
laid
,
it
runs
thus
.
I
cannot
conceive
how
Lay-Elders
should
be
Governors
of
Christ's
Church
,
and
yet
be
neither
Ministers
nor
Magistrates
;
Christ
being
the
Head
and
fulness
of
the
Church
which
is
his
Body
,
governeth
the
same
,
as
a
Prophet
,
a
Priest
,
and
a
King
;
and
after
his
Example
all
Government
in
the
Church
is
either
Prophetical
,
Sacerdotal
or
Regal
;
the
Doctors
have
a
Prophetical
,
the
Pastors
a
Sacerdotal
,
and
the
Magistrates
a
Regal
Power
.
What
fourth
Regiment
can
we
find
for
Lay-Elders
?
All
that
can
be
said
is
this
,
there
appear'd
an
Argument
against
a
Lay-Elder
,
he
was
thought
thus
shut
out
from
having
any
Place
or
Power
as
from
Christ
,
not
considering
the
ill
distribution
of
the
offices
of
Christ
,
in
general
,
and
his
bad-placed
Successions
,
and
more
especially
the
worser
consequence
,
that
must
attend
,
a
deriving
the
Magistrates
Power
from
the
Mediatorship
,
and
't
is
what
neither
Whitgift
nor
Bancroft
did
Consider
.
As
a
King
,
Priest
and
Prophet
,
he
erected
and
settled
his
Church
on
Earth
,
by
virtue
of
that
Commission
;
and
All
Power
given
him
of
the
Father
,
Mat.
11.
but
he
did
not
,
as
such
,
meddle
with
the
Kingdoms
on
Earth
as
the
Mediator
,
he
was
himself
a
Subject
,
and
professed
and
practised
Subjection
and
Obedience
,
demanded
only
the
Subjects
right
,
Protection
by
the
Government
he
found
established
in
the
World
by
his
Father
.
But
however
the
present
Argument
was
wrong
laid
,
and
whencesoever
the
Magistrates
Power
is
derived
,
't
is
all
along
,
and
by
them
all
,
supposed
and
maintained
quite
different
and
apart
from
that
of
the
Ministry
,
or
the
Priesthood
,
and
they
are
asserted
two
quite
diverse
offices
,
and
their
Powers
do
not
reach
to
one
another
.
I
'le
only
now
instance
in
Bishop
Bilson
,
Cap.
9.
pag.
113.
As
for
Excommunication
,
if
you
take
it
for
removing
the
unruly
from
the
Civil
Society
of
the
Faithful
,
until
they
conform
themselves
to
a
more
Christian
sort
of
life
;
this
he
takes
to
be
the
Power
of
a
Christian
Magistrate
:
and
he
goes
on
and
says
,
I
am
not
averse
that
the
whole
Church
where
he
is
wanting
,
did
and
should
concur
in
that
action
,
for
thereby
the
sooner
,
when
all
the
Multitude
joyn
with
the
Pastor
in
one
Mind
to
renounce
all
manner
of
conversing
with
such
,
will
the
Parties
be
reduced
to
a
better
mind
,
to
see
themselves
rejected
and
exiled
from
all
company
;
but
't
is
the
Pastors
charge
only
to
deliver
or
deny
the
Sacraments
,
Pag.
114.147
.
but
otherwise
Lay-men
that
are
no
Magistrates
,
may
not
challenge
to
intermeddle
with
the
Pastors
Function
,
or
over-rule
them
in
their
own
Charge
,
without
manifest
and
violent
intrusion
on
other
mens
Callings
without
the
Word
and
Will
of
Christ
,
who
gave
his
Apostle
the
Holy
Ghost
,
to
remit
and
retain
Sins
.
And
so
expresly
again
,
p.
149.
If
you
joyn
not
Lay-Elders
in
those
Sacred
and
Sacerdotal
Actions
with
Pastors
,
but
make
them
Overseers
and
Moderators
of
those
things
which
Pastors
do
,
this
Power
belongeth
exactly
to
Christian
Magistrates
,
to
see
that
Pastors
do
their
Duty
exactly
according
to
the
Will
of
Christ
,
and
not
to
abuse
their
Power
to
annoy
his
Church
or
the
Members
thereof
;
neither
is
the
case
alike
betwixt
Pastors
and
Lay-Elders
.
Pastors
have
their
Power
and
Function
distinguished
from
Princes
by
God
himself
;
insomuch
that
it
were
more
than
Presumption
for
Princes
to
execute
those
actions
by
themselves
,
or
by
their
Substitutes
.
To
Preach
,
Baptize
,
retain
Sins
&
impose
Hands
,
Princes
have
no
Power
;
the
Prince
of
Princes
,
even
the
Son
of
God
,
hath
severed
it
from
their
Callings
,
and
committed
it
to
his
Apostles
,
and
they
by
imposition
of
hands
derived
it
to
their
Successors
;
but
to
cause
these
actions
to
be
orderly
done
according
to
Christ's
Commandment
,
and
to
prevent
and
redress
abuses
in
the
doers
,
this
is
all
that
is
left
for
Lay-Elders
,
and
this
is
all
that
we
reserve
for
the
Christian
Magistrate
,
and
that
no
other
Church-Power
was
then
thought
by
any
to
belong
to
the
Prince
;
he
was
not
at
all
considered
as
its
Subject
,
there
was
no
such
thing
as
a
pretence
then
on
foot
,
't
is
most
plain
,
Cap.
9.
pag.
108.
and
among
the
many
Conceits
about
the
Power
of
the
Keys
,
and
Subject
,
this
never
entred
into
the
heart
o●
any
;
his
words
are
these
,
The
Power
of
the
Keys
,
and
right
to
impose
Hands
,
I
mean
to
ordain
Ministers
,
and
to
Excommunicate
Sinners
,
are
more
controverted
than
the
other
two
,
(
the
Word
and
Sacraments
and
which
were
never
questioned
)
by
reason
that
diverse
Men
have
diverse
Conceits
of
them
,
some
fasten
them
on
the
liking
of
the
Multitude
,
which
they
call
the
Church
;
others
commit
them
to
the
judgment
of
certain
chosen
Persons
as
well
of
the
Laiety
as
of
the
Clergy
,
whom
they
call
the
Presbytery
.
Some
attribute
only
,
but
equally
,
to
all
Pastors
and
Preachers
,
and
some
especially
reserve
them
to
Men
of
the
greatest
gifts
,
ripest
years
,
and
highest
calling
among
the
Clergy
.
But
there
's
none
mentioned
that
they
are
in
the
Prince
.
'T
is
,
I
know
,
the
usual
Expression
in
the
Pulpit
Prayer
,
and
the
King
is
placed
next
under
Christ
in
these
His
Majestie
's
Realms
and
Dominions
,
and
which
as
that
Prayer
it self
,
has
no
good
bottom
,
that
ever
I
could
meet
with
,
for
such
the
use
of
it
,
a
meer
Arbitrary
customary
thing
;
where
did
God
ever
make
Christ
his
Deputy
,
and
the
King
Christ's
,
as
to
the
worldly
Powers
and
Secular
things
of
this
life
?
his
Commission
to
our
Saviour
ran
quite
contrary
,
and
nothing
less
can
be
gathered
from
it
,
this
is
to
found
right
of
Dominion
in
Grace
with
a
Witness
,
our
Kings
did
not
receive
,
or
rather
reassume
it
upon
these
terms
,
nor
do
they
since
acknowledge
it
as
so
derived
,
King
Henry
VIII
.
did
not
,
and
there
's
no
such
thing
in
any
one
Act
or
Statute
in
his
days
.
Doctor
Burnet
indeed
in
his
Collection
of
Records
,
gives
us
two
instances
wherein
the
Title
of
Supreme
Head
under
Christ
of
the
Church
of
England
.
Supremum
Ecclesiae
Anglicanae
sub
Christo
Caput
.
The
one
in
the
Injunctions
to
the
Clergy
made
by
Cromwel
,
Pag.
178.
Num.
12.
the
other
in
the
Commission
by
which
Bonner
held
his
Bishoprick
of
the
King
,
Pag.
184.
Num.
14.
but
in
his
Addenda
,
Pag.
305.
Num.
1.
in
the
Preamble
to
Articles
about
Religion
,
set
out
by
the
Convocation
,
and
Published
by
the
King's
Autority
,
't
is
only
,
and
in
Earth
Supreme
Head
of
the
Church
of
England
,
and
which
is
of
more
Autority
than
the
other
,
because
in
Convocation
;
It
is
once
or
twice
used
by
King
Edward
,
before
his
Injunctions
,
Articles
,
&c.
and
sometimes
lest
out
,
but
no
mention
of
it
,
but
never
used
by
Queen
Elizabeth
,
in
any
of
hers
,
or
in
her
Proclamations
;
nor
is
it
commanded
in
her
Form
of
bidding
of
Prayer
,
nor
in
the
Canons
,
or
Form
of
bidding
Prayer
in
the
days
of
King
James
;
't
is
neither
in
the
Oath
of
Supremacy
or
Allegiance
,
and
which
is
to
be
seen
in
the
account
we
have
of
them
by
Anthony
Sparrow
now
Lord
Bishop
of
Norwich
,
in
his
Collection
of
Canons
,
Articles
,
Injunctions
,
&c.
and
our
Seven
and
thirtieth
Article
of
Religion
gives
the
Queens
Majesty
,
that
only
Prerogative
was
given
all
Godly
Princes
by
God
himself
in
Holy
Scriptures
,
that
which
had
the
Kings
of
Israel
and
Judah
,
that
which
had
the
Kings
of
the
Gentiles
,
the
King
of
Nineveh
,
in
the
Prophecy
of
Jonah
,
and
which
is
an
instance
I
find
given
by
our
Divines
of
the
preceding
Power
in
other
Princes
,
we
contend
for
,
and
have
determined
to
be
in
ours
,
and
with
which
if
the
Prince
be
not
invested
,
he
has
no
Government
over
his
People
;
a
great
part
always
will
,
and
all
may
when
they
will
,
exempt
their
Persons
and
Actions
from
his
cognizance
and
inspection
,
upon
pretence
of
their
Faith
,
and
Religion
,
but
there
is
not
a
word
of
any
one
Derivation
as
from
Christ
;
nor
as
the
Mediator
,
doth
he
,
can
he
,
bestow
any
such
Power
upon
them
,
or
are
Kings
thus
under
him
,
or
any
ways
,
then
as
Members
of
his
Body
,
and
as
Christians
;
they
are
to
submit
to
,
and
receive
his
Laws
in
order
to
Heaven
,
and
these
Laws
are
to
be
their
Rule
in
their
Government
upon
Earth
,
which
they
are
to
obey
and
protect
,
which
indeed
supports
and
exalts
them
,
as
Righteousness
does
a
Nation
;
but
't
is
in
and
by
that
Autority
they
were
invested
in
before
Christ
,
and
they
were
indeed
in
a
feeble
piteous
Case
if
no
other
Power
to
rule
with
,
than
what
the
crucifyed
Jesus
can
give
them
,
whose
Kingdom
was
not
of
this
World
;
nor
did
he
manage
any
thing
by
the
Powers
of
it
;
I
know
it
is
the
least
of
the
Designs
of
such
that
still
use
this
Expression
in
their
Prayers
and
Discourses
,
and
they
have
great
Examples
for
it
,
and
of
those
who
abominate
the
natural
and
direct
consequences
are
thence
to
be
drawn
,
where
the
Civil
Power
is
return'd
into
the
Mediator
;
but
it
throughly
answers
their
Expectations
,
who
contend
to
have
their
Prince
a
Priest
too
,
and
would
delight
more
to
see
him
in
his
Rochet
,
and
at
the
Altar
,
Blessing
and
Consecrating
,
than
on
his
Throne
and
with
his
Scepter
,
sweying
and
governing
his
People
,
and
for
which
latter
they
believe
themselves
equally
capacitated
and
enabled
as
he
,
and
their
belief
on
these
Grounds
is
well
bottomed
;
for
Christ
when
ascending
up
on
high
,
gave
no
other
Gifts
to
Men
,
than
what
either
enabled
to
the
work
of
the
Ministry
,
and
which
alone
were
for
peculiar
Persons
;
or
what
made
Christians
good
and
virtuous
men
only
;
and
which
were
to
all
promiscuous
and
common
.
And
had
our
Church
in
her
Article
,
given
to
Kings
that
only
Prerogative
they
saw
given
to
Aristotles
Prince
,
and
which
is
extended
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
,
as
is
above
shew'd
,
to
the
things
of
Religion
,
it
had
been
the
same
,
though
less
popular
and
perswading
;
I
shall
only
add
the
Autority
of
Doctor
Hammond
,
in
his
Practical
Catechism
,
Lib.
2.
Sect.
11.
that
Christ
in
his
Sermon
on
the
Mount
medled
not
with
the
Fifth
Commandment
.
Though
he
were
as
God
,
the
King
of
all
Kings
,
and
might
have
changed
and
disposed
of
their
Dominions
as
he
pleased
;
yet
he
was
not
pleased
to
make
any
Alteration
,
but
to
continue
and
settle
all
in
that
course
wherein
it
formerly
had
been
placed
by
God
himself
,
—
What
he
added
to
Moses
in
this
Matter
was
only
greater
reverence
and
aw
to
the
Father
or
Magistrate
,
or
Civil
Power
,
—
he
left
the
Woman
taken
in
Adultery
,
and
other
Offenders
,
to
the
ordinary
legal
course
,
and
would
not
upon
any
importunity
usurp
or
take
upon
him
any
thing
in
that
Matter
;
and
more
considerate
Papists
,
as
he
goes
on
and
tells
us
,
discerning
this
,
and
yet
unwilling
to
devest
the
Pope
of
his
so
long
usurped
Power
,
have
found
it
necessary
to
pretend
another
tenure
for
him
,
and
therefore
style
the
Pope
,
not
the
Vicar
of
Christ
(
for
that
would
give
him
no
Power
,
so
much
as
of
a
Civil
Judge
)
but
the
Vicar
of
God
,
whom
he
hath
set
up
to
be
the
Vicegerent
of
all
the
World
.
The
whole
Discourse
might
not
unfitly
be
here
transcribed
,
only
't
is
,
as
it
ought
to
be
,
in
every
bodies
hands
.
BUT
what
if
these
Doctors
were
in
the
design
§
.
XXVII
against
us
,
as
we
do
not
resolve
our
Faith
into
one
Doctor
,
or
Bishop
at
Rome
;
So
neither
do
we
into
three
,
or
twice
so
many
at
home
,
of
what
Order
and
Autority
soever
,
and
which
adds
in
it self
,
just
nothing
to
the
Skill
of
a
Divine
,
nor
is
the
Tradition
of
Truth
broken
by
it
.
And
indeed
there
are
so
many
Accidents
in
the
World
,
and
with
so
great
force
upon
Mankind
,
so
often
influencing
and
over-ruling
,
that
Christianity
in
its
particular
Articles
,
and
sometimes
the
highest
of
them
,
would
be
but
in
a
bad
Condition
,
were
it
responsible
for
what
every
particular
Doctor
has
said
or
wrote
,
and
which
comes
not
up
unto
them
;
whether
out
of
a
tenderness
of
Disposition
,
a
mistaken
Zeal
for
Union
and
to
reconcile
,
Moderation
and
Comprehension
,
a
keeping
present
Peace
,
or
a
design
of
working
more
effectually
for
the
future
;
or
whether
through
a
fear
and
impotency
of
Nature
,
averse
to
and
unable
for
Struglings
,
wearied
out
by
daily
Provocations
,
or
a
foresight
of
some
Calamities
foreseen
and
approaching
,
and
every
one
is
not
an
Athanasius
always
undaunted
,
or
real
misapprehension
in
the
understanding
;
or
which
is
a
thing
very
frequent
upon
the
rise
of
an
Heresie
,
to
set
up
for
a
middle
way
,
and
which
is
as
injurious
,
to
gratifie
either
lust
in
general
,
or
that
itch
of
Ambition
in
particular
,
and
to
become
the
Head
of
a
Party
,
whether
out
of
peevishness
or
revenge
,
or
to
magnifie
their
own
Parts
and
Eloquence
,
lead
by
the
Autority
of
Names
,
or
by
self-interest
,
blinded
by
one
or
more
of
which
ways
,
errors
and
differences
in
Religion
are
either
occasioned
or
started
,
managed
and
pursued
.
No
sooner
was
his
Master
Justin
Martyr
dead
,
but
Tatianus
grew
Proud
,
and
puffed
up
with
an
opinion
of
being
uppermost
in
the
School
,
turn'd
Heretick
,
Iren.
adv.
Haeres
.
cap.
31.
l.
1.
Basilides
was
a
Master
of
luxury
,
and
was
to
do
something
extraordinary
to
disguise
it
,
as
St.
Jerone
.
Tom.
3.
l.
2.
adv.
Jovinian
.
and
so
was
Marcion
,
as
Tertullian
Prescript
.
Cap.
51.
and
Lactantius
tells
us
of
several
others
who
affecting
the
highest
Order
in
the
Church
,
studying
Honour
and
Greatness
,
and
sailing
of
it
,
made
a
Secession
from
the
Church
,
not
enduring
Subjection
,
Lib.
4.
Sect.
ult
.
and
so
did
Valentinus
because
he
lost
a
Bishoprick
,
Tertul.
adv.
Valent.
cap.
4.
as
did
Aerius
,
Novatius
,
&c.
and
Theodorit
describes
Hereticks
in
general
ambitioni
&
vanae
gloriae
mancipatos
,
Eccl.
Hist.
l.
1.
c.
2.
and
Sozomen
complains
of
a
worser
effect
they
have
yet
in
God's
Church
,
Nonnullos
in
vias
medias
adigunt
,
Eccl.
Hist.
l.
1.
c.
1.
occasion
the
setting
up
somewhat
like
Truth
which
is
not
Truth
,
when
they
write
Irenicums
,
and
set
up
for
Reconcilers
,
make
a
hotch-potch
of
Truth
and
Falshood
together
,
a
sure
way
to
elude
and
baffle
Truth
,
and
insinuate
Error
,
the
abatement
being
still
on
Truth
's
side
,
and
the
Error
is
brought
to
become
tolerable
,
and
which
would
not
in
plain
terms
have
been
endured
,
but
thus
gets
ground
onward
,
and
so
much
of
Truth
is
destroyed
and
erased
,
to
give
place
to
the
Falshood
.
This
was
the
most
devilish
Plot
of
Julian
the
Apostate
,
by
which
he
baffled
Christianity
,
he
mixed
his
Paganism
with
it
,
complied
in
many
instances
of
its
Performances
,
that
the
less
discerning
might
be
the
easier
carried
over
to
it
;
a
very
ill
consequence
of
Error
,
mostly
ruining
Truth
,
and
mostly
to
be
abominated
;
the
Ape
is
the
more
deformed
because
like
a
Man
,
and
is
not
one
.
Tertullian
turn'd
Montanist
,
in
disdain
of
the
Pride
of
the
greater
Clergy
at
Rome
,
as
inter
fragmenta
Tertull.
and
Hieron
.
Catalog
.
Script
.
Ecclesiast.
no
one
stands
fairer
in
the
Church
Story
for
Piety
and
Morals
than
Pelagius
,
and
he
and
his
Scholars
,
Julianus
,
Celestius
,
&c.
seduced
many
by
it
,
designed
and
perverted
it
to
that
alone
purpose
,
even
Men
of
great
Fame
and
Learning
became
thereby
inclined
to
them
;
as
Sixtus
at
Rome
,
John
of
Jerusalem
,
Cyril
in
Egypt
,
and
Sulpitius
Severus
in
France
;
And
particularly
the
Rich
and
Potent
Women
,
whom
he
strangely
insinuated
into
by
all
manner
of
Flatteries
,
Hypocrisies
and
Delusions
;
(
and
which
generally
are
the
Engines
Hereticks
have
work'd
by
,
as
in
Church
Story
)
and
for
which
Austin
and
Jerome
sufficiently
shrape
him
;
as
an
account
is
given
at
large
by
Joannes
Garnerus
,
the
late
Publisher
of
the
Works
of
Marius
Mercator
.
Dissert
.
4.
De
Subscript
.
&c.
Cap.
3.
who
was
,
or
who
could
be
more
stout
and
couragious
for
the
Nicene
Faith
,
than
was
Liberius
Bishop
of
Rome
,
and
which
appeared
in
his
behaviour
all
along
,
particularly
in
his
personal
Conference
with
our
Emperor
,
suffering
Banishment
for
it
,
an
account
of
which
is
given
by
Athanasius
,
Apol.
pag.
833.
Ed.
Paris
.
&
Sozomen
Eccles.
Hist.
l.
4.
c.
11.
and
yet
lassus
injuriis
,
provoked
and
tired
out
by
oppressions
,
he
forsook
Athanasius
,
and
went
over
to
the
Sect
of
the
Arians
,
Pag.
837.
ibid.
and
so
did
the
Divine
Hosius
,
then
ancientest
Bishop
in
the
Christian
World
,
and
who
was
in
a
manner
the
Author
of
the
Determinations
of
the
first
Council
of
Nice
.
Sulpitius
Severus
suspects
he
might
be
in
his
dotage
,
and
there
is
ground
enough
for
the
Suspition
,
being
an
hundred
years
old
,
as
't
is
in
his
Historia
Sacra
,
lib.
2.
a
Man
,
if
any
that
ever
lived
could
be
,
to
be
exempted
,
one
would
think
,
from
so
great
an
Apostasie
,
as
will
appear
by
the
Character
Athanasius
gives
him
,
Ep.
ad
solitariam
vitam
agentes
,
pag.
840.
and
yet
tormenta
longaevus
,
plagasque
perpessus
est
,
unde
etiam
necessitate
vehementi
,
expositionibus
tunc
editis
Syrmiensi
Synodo
consensit
,
atque
subscripsit
,
Hist.
Tripartit
.
l.
5.
c.
9.
being
of
a
great
Age
,
and
by
reason
of
his
many
Sufferings
,
through
a
more
than
usual
force
,
he
consented
and
subscribed
to
the
Expositions
set
forth
in
the
Synod
at
Syrmium
.
Gregory
Nazianzen
says
in
the
Life
of
Athanasius
,
that
there
was
very
sew
to
be
found
,
that
were
not
contemptible
for
their
obscurity
,
or
very
eminent
for
virtue
,
as
the
seed
and
root
remaining
in
Israel
,
whence
the
Truth
was
to
spring
out
and
reflourish
;
as
it
did
upon
the
return
of
Athanasius
,
which
did
not
for
fear
or
gain
,
by
flattery
or
through
ignorance
,
tempori
obsequi
,
qui
quamvis
mente
haudquaquam
prolapsi
fuerint
,
subscribe
with
their
hand
,
amongst
whom
he
confesses
himself
to
be
one
,
but
withal
,
and
which
is
not
usual
,
obliges
the
World
with
his
Publick
Acknowledgment
and
Recantation
.
This
is
the
time
when
St.
Jerome
adv.
Luciferian
.
and
in
his
Comments
in
Ps.
133.
says
,
Totum
orbem
fuisse
Arianum
,
that
the
whole
World
was
Arian
,
and
which
only
can
be
understood
,
as
St.
John
must
be
,
when
he
tells
us
,
if
all
that
our
Saviour
did
were
written
,
the
whole
World
could
not
contain
the
Books
,
i.
e.
there
would
be
a
great
many
;
and
for
this
St.
Jerome
himself
will
become
his
own
avoucher
,
who
in
his
Comments
on
Ezekiel
,
cap.
48.
thus
bespeaks
the
Catholick
Priests
,
Audiat
hoc
sacerdotalis
gradus
,
&c.
that
though
over-power'd
by
the
Arians
,
yet
,
as
holding
the
true
Faith
,
so
their
manners
be
accordingly
;
and
that
the
Homousians
were
numerous
and
visible
,
even
then
might
be
made
to
appear
,
were
I
now
to
write
that
History
.
I
'le
add
but
one
more
way
by
which
particular
Persons
are
seduced
and
misled
into
Heresie
;
't
is
by
Lies
,
underhand
Dealings
,
and
downright
Forgeries
,
obtruded
upon
Mankind
.
Thus
the
Pelagia
grew
and
was
numerous
,
still
making
use
of
the
Names
and
feigned
Counterfeit
Letters
of
Bishops
and
Eminent
Men
in
his
Commendations
,
and
the
savour
of
his
Heresie
,
as
the
same
Publisher
of
Marius
Mercator
gives
us
an
account
also
,
Ibid.
And
then
since
so
much
uncertainty
in
the
Autorities
of
particular
Doctors
,
since
liable
to
so
many
failures
,
and
under
so
many
ill
and
provoking
Circumstances
,
and
to
many
of
which
good
Men
are
liable
,
are
over-sweigh'd
and
over-ruled
thereby
for
some
time
;
how
unequal
,
unjust
a
thing
is
it
to
urge
them
,
each
Circumstance
not
considered
,
but
most
of
all
when
an
accidental
saying
,
or
pressing
a
present
Argument
is
reported
to
the
World
,
the
sense
and
judgment
of
a
Doctor
,
against
the
whole
course
and
design
of
all
his
other
Writings
,
and
the
publickly
declared
Doctrines
of
that
Church
of
which
he
is
a
Member
,
which
he
owns
and
professes
,
submits
and
subscribes
to
?
That
of
Tertullian
in
his
Prescriptions
,
Cap.
3.
is
the
more
substantial
and
rational
way
,
Quid
ergo
si
Episcopus
,
si
Diaconus
lapsus
à
regula
suit
,
ideò
haereses
veritatem
vid●bantur
obtinere
?
ex
personis
probamus
fidem
an
ex
fide
personas
?
what
if
a
Bishop
,
or
a
Deacon
,
or
whoever
he
be
falls
from
the
Rule
,
shall
Heresie
thence
obtain
Truth
?
shall
we
prove
the
Faith
by
the
Persons
,
or
the
Persons
by
the
Faith
?
if
Theodosius
the
Great
design'd
any
more
than
a
Committee
of
Triers
,
when
appointing
such
a
set
number
of
Bishops
,
to
examine
every
one
that
was
admitted
to
a
benefice
in
the
Church
,
as
so
many
Doctores
Probabiles
,
as
he
terms
them
,
in
Communion
with
whom
all
must
be
,
that
are
instituted
or
inducted
,
or
whatsoever
was
the
way
and
expression
of
then
giving
Titles
and
Possession
,
Cod.
Theodos
.
16.
Tit.
1.
l.
l.
2
,
3.
his
Rule
is
unsafe
,
and
the
Church
may
be
imposed
upon
by
it
,
though
the
Bishop
of
Rome
was
one
,
for
Liberius
once
subscribed
to
Arianism
,
nor
indeed
did
he
design
any
more
,
and
they
were
only
as
so
many
Examiners
according
to
the
Nicene
Faith
,
and
which
the
Piety
and
Zeal
of
that
Holy
Emperor
did
design
and
endeavour
to
have
took
place
throughout
his
Dominions
,
and
which
is
express
in
the
Laws
.
Nor
was
that
so
great
a
Secession
from
this
Faith
in
the
days
of
Constantius
,
and
then
much
less
of
one
or
two
particular
Doctors
of
the
time
,
thought
to
break
off
the
Succession
of
such
the
Doctrine
,
or
render
it
less
Catholick
;
but
it
is
,
notwithstanding
,
declared
to
have
continued
from
St.
Peter
the
Apostle
,
by
Damasus
and
Peter
,
Bishops
of
Rome
and
Alexandria
,
usque
nunc
,
to
his
days
,
that
then
Period
of
time
,
safe
and
inviolated
.