BOOK VI. with patience to be gainfaid. Neither will I defpair of the like fuccefs in thefe unpleasant controverfies touching Ecclefiaftical Polity; the time of filence which both parts have willingly taken to breathe feeming now as it were a pledge of all Men's quiet contentment to hear with more indifferency the weightieft and laft remains of that caufe, Jurif diction, Dignity, Dominion Ecclefiaftical. For, let not any imagine that the bare and naked difference of a few Ceremonies could either have kindled fo much fire, or have caufed it to flame fo long; but that the parties which herein laboured mightily for change, and (as they fay) for reformation, had fomewhat more than this mark whereat to aim. Lib. vi. Lib. viii, Having therefore drawn out a complete form, as they fuppofe, of publick fervice to be done to God, and fet down their plot for the office of the Ministry in that behalf; they very well knew how little their labours fo forth beftowed would avail them in the end, without a claim of Jurifdiction to uphold the fabrick which they had erected; and this neither likely to be obtained but by the ftrong hand of the People, nor the People unlikely to favour it; the more, if overture were made of their own intereft, right and title thereunto. Whereupon there are many which have conjectured this to be the cause, why in all their projects of their Difcipline (it being manifeft that their drift is to wreft the key of fpiritual authority out of the hands of former Governors, and equally to poffefs therewith the Paftors of all feveral Congregations) the People first for furer accomplishment, and then for better defence thereof, are pretended neceffary actors in thofe things, whereunto their ability for the most part is as flender as their title and challenge unjust. Notwithstanding (whether they faw it neceffary for them to perfuade the People, without whofe help they could do nothing, or elfe (which I rather think) the affection which they bear towards this new form of of Government, made them to imagine it God's own BOOK VI. Ordinance) their doctrine is, that, by the Law of God, there must be for ever in all Congregations certain Lay-Elders, Minifters of Ecclefiaftical Jurifdiction, inafmuch as our Lord and Saviour by teftament (for fo they prefume) hath left all Minifters or Paftors in the Church Executors equally to the whole power of Spiritual Jurifdiction, and with them hath joined the People as colleagues. By maintenance of which affertion there is unto that part apparently gained a twofold advantage, both becaufe the People in this refpect are much more eafily drawn to favour it, as a matter of their own intereft; and for that, if they chance to be croffed by fuch as oppose against them, the colour of divine authority, affumed for the grace and countenance of that power in the vulgar fort, furnisheth their Leaders with great abundance of matter behoveful for their encouragement to proceed always with hope of fortunate fuccefs in the end, confidering their caufe to be as David's was, a just defence of power given them from above, and confequently their Adverfaries' quarrel the fame with Saul's, by whom the Ordinance of God was withstood. Now, on the contrary fide, if their furmife prove falfe; if fuch, as in juftification whereof no evidence fufficient either hath been or can be alledged (as I hope it fhall clearly appear after due examination. and trial) let them then confider whether those words of Corah, Dathan and Abiram against Mofes and Numb. xvi. against Aaron, It is too much that ye take upon you, feeing all the Congregation is holy, be not the very true ab ftract and abridgment of all their published Admonitions, Demonftrations, Supplications, and Treatifes whatsoever, whereby they have laboured to avoid the rooms of their fpiritual Superiors before authorized, and to advance the new fancied fceptre of Lay-Prefbyterial Power. BOOK VI. The nature of fpiritual Jurifdiction. UT before there can be any fettled determina Btion, whether truth do reft on their part or on ours, touching Lay-Elders; we are to prepare the way thereunto, by explication of fome things requifite and very needful to be confidered; as, first, how befides that fpiritual Power which is of Order, and was inftituted for performance of thofe duties whereof there hath been fpeech already had, there is in the Church no less neceffary a fecond kind, which we call the Power of Jurifdiction. When the Apostle doth speak of ruling the Church of God, and of receiving accufations, his words have evident reference to the Power of Jurifdiction. Our Saviour's words to the Power of Order, when he giveth his Difciples Ats xx. charge, faying, Preach; baptize: do this in remembrance of me. Τιμᾶ μὲν τὸν Θεὸν ὡς αἴτιον τῶν ὅλων, καὶ κύριον. Ἐπίσκοπον δὲ ὡς ἀρχιερέα Θεῖ εἰκόνα φερέντα, κατὰ μὲν τὸ ἄρχειν Θε8, κατὰ δὲ τὸ ἱερατεύειν Χρισέ. Εpift. ad Mat. xxviii. Smyrn. A Bishop (faith Ignatius) doth bear the 1 Cor. xi. image of God and of Chrift; of God in ruling, of Chrift in adminiftering holy things. By this therefore we see a manifeft difference acknowledged between the Power of Ecclefiaftical Order, and the Power of Jurifdiction Ecclefiaftical. 28. 1 Tim. v. 19. Mark vi. 15. 19. 24. The fpiritual Power of the Church being fuch as neither can be challenged by right of Nature, nor could by human Authority be instituted, because the forces and effects thereof are fupernatural and divine, we are to make no doubt or queftion but that from him which is the Head, it hath defcended unto us that are the body now invefted therewith. He gave it for the benefit and good of Souls, as a mean to keep them in the path which leadeth unto endless felicity, a bridle to hold them within their due and convenient bounds, and, if they do go aftray, a forcible help to reclaim them. Now although there there be no kind of fpiritual Power, for which our BOOK VI. Lord Jefus Chrift did not give both commiffion to exercise, and direction how to use the same, although his Laws in that behalf recorded by the holy Evangelifts be the only ground and foundation, whereupon the practice of the Church muft fuftain itself; yet, as all multitudes once grown to the form of Societies, are even thereby naturally warranted to enforce upon their own fubjects particularly those things which publick wisdom fhall judge expedient for the common good; fo it were abfurd to imagine the Church itself, the most glorious amongst them, abridged of this liberty, or to think that no Law, Conftitution or Canon, can be further made either for limitation or amplification in the practice of our Saviour's Ordinances, whatfoever occafion be offered through variety of times and things, during the ftate of this inconftant world, which bringeth forth daily fuch new evils as muft of neceffity by new remedies be redreffed, and did both of old enforce our venerable Predeceffors, and will always conftrain others, sometime to make, fometime to abrogate, fometime to augment, and again to abridge fometime; in fum, often to vary, alter and change cuftoms incident unto the manner of exercising that Power which doth itself continue always one and the fame. I therefore conclude, that fpiritual Authority is a Power which Christ hath given to be used over them which are fubject unto it for the eternal good of their Souls, according to his own moft facred Laws and the wholefome pofitive Conftitutions of his Church. In doctrine referred unto action and practice, as this is which concerns fpiritual Jurifdiction, the first found and perfect understanding is the knowledge of the end, because thereby both ufe doth frame, and contemplation judge all things. BOOK VI. Of Penitency, the chiefest end propounded by spiritual Jurifdiction. To kinds of Penitency, the one a private duty toward God, the other a duty of external Difcipline. Of the virtue of Repentance from which the former duty proceedeth: and of Contrition the first part of that duty. EEING that the chiefeft caufe of fpiritual Jurifdiction is to provide for the health and safety of Men's Souls, by bringing them to fee and repent their grievous offences committed against God, as alfo to reform all injuries offered with the breach of Christian Love and Charity toward their Brethren in matters of Ecclefiaftical Cognizance; the ufe of this Power fhall by fo much the plainlier appear, if first the nature of Repentance itfelf be known. We are by Repentance to appeafe whom we offend by fin. For which caufe, whereas all fin deprives us of the favour of Almighty God, our way of reconciliation with him is the inward fecret Repentance of the heart; which inward Repentance alone fufficeth, unless fome fpecial thing, in the quality of fin committed, or in the Party that hath done amifs, require more. For befides our fubmiffion in God's fight, Repentance must not only proceed to the private contentation of Men, if the fin be a crime injurious; but also farther, where the wholefome Difcipline of God's Church exacteth a more exemplary and open fatisfaction. Now the Church Poenitentiæ fecundæ, et unius, quanto in actu negotium eft, tanto potior probatio eft, ut non fola confcientia proferatur, fed aliquo etiam actu adminiftretur. Second Penitency, following that before Baptifm, and being not more than once admitted in one Man, requireth by fo much the greater labour to make it manifest, for that it is not a work which can come again in trial, but must be therefore with fome open folemnity executed, and not to be difcharged with the privity of confcience alone. Tertul. de pœn. |