A Weapon-Salve for the Churchs Wounds, Table of contents
The Contents of the Chapters.
PART. I.
CHAP. I.
THings necessary for the Churches peace, must be clearly revealed. The Form of Government not so, as appears by the remaining controversie about it. An evidence thence, that Christ never intended any one Form as the only means to peace in the Church. The Nature of a divine Right discussed. Right in general either makes things lawful, or else due. For the former, a nonprohibition sufficient; the latter, an express command. Duty supposeth Legislation and promulgation. The Question stated. Nothing binds unalterably but by vertue of a standing Law, and that two fold. The Law of Nature, and positive Lawes of God. Three wayes to know when Positive Lawes are unalterable. The Divine right arising from Scripture-examples, divine acts, and divine approbation, considered. p. 1.
CHAP. II.
SIX Hypotheses laid down as the basis of the following Discourse. 1. The irreversible Obligation of the Law of Nature, either by humane or divine positive Lawes in things immediately flowing from it. 2. Things agreeable to the Law of nature may be lawfully practised in the Church of God inlarged into five subservient Propositions. 3. Divine positive Lawes con…erning the manner of the thing whose substance is determined by the Law of nature, must be obeyed by vertue of the obligation of the natural Law. 4. Things, undetermined both by the natural and positive laws of God, may be lawfully determin'd by the supream authority in the Church of God. The Magistrates power in matters of Religion, largely asserted and cleared. The nature of Indifferency in actions stated. Matters of Christian liberty are subject to restraints, largely proved. Proposals for accommodation as to matters of Indifferency. 5. What is thus determined by lawful authority, doth bind the Consciences of men subject to that authority; to obedience to those determinations. 6. Things thus determined by lawful authority, are not thereby made unalterable, but may be revoked, limited, and changed by the same authority. p. 27
CHAP. III.
HOW far Church Government is founded upon the Law of nature. Two things in it founded thereon. 1. That there must be a Society of men for the Worship of God. 2. That this Society be governed in the most convenient manner. A Society for Worship manifested. Gen, 4. 26. considered. The Sons of God and the sons of men who? Societies for worship among Heathens evidenced by three things, 1. Solemnity of Sacrifices; sacrificing how far natural. The antiquity of the Feast of firstfruits largely discovered. 2. The Original of Festivals for the honour of their Deities. 3. The s…crecy and solemnity of their mysteries. This further proved from mans sociable nature, the improvement of it by Religion, the honour redounding to God by such a Society for his Worship. p. 72
CHAP. IV.
THE second thing the Law of Nature dictates, that this Society be maintained and governed in the most convenient manner. A further inquiry, what particular Orders for Government in the Church come from the Law of Nature. Six laid down, and evidenced to be from thence. First, a distinction of some persons, and their superiority over others, both in power and order, cleared to be from the Law of Nature. The power and application of the power distinguished; this latter not from any Law of Nature binding, but permissive: therefore may be restrained. Peoples right of chosing Pastors considered. Order distinguished from the form and manner of Government: the former Natural, the other not. The second is, that the persons imployed in the Service of God, should have respect answerable to their imployment, which appears from their Relation to God as his Servants; from the persons imployed in this work before positive Laws. Masters of Families the first Priests. The Priesthood of the first-born before the Law discussed: The Arguments for it answered. The Conjunction of Civil and Sacred Authothority largely shewed, among Egyptians, Grecians, Romans, and others. The ground of Separation of them afterwards, from Plutarch and others. p. 85
CHAP. V.
THE third thing dictated by the Law of Nature is the solemnity of all things to be performed in this Society, which lyes in the gravity of all Rites and Ceremonies, in the composed temper of mind. Gods Worship rational. His Spirit destroyes not the use of Reason. The Enthusiastick spirit discovered. The circumstantiating of fit times and place for Worship. The seventh day on what account so much spoken of by Heathens. The Romans Holy▪dayes. Cessation of labour upon them. The solemnity of Ceremonies used. foreign, silence in devotions. Exclusion of unfit persons. Solemnity of Discipline, Excommunication among the Iewes by the sound of a Trumpet, among Christians by a Bell. p. 93
CHAP. VI.
THE fourth thing dictated by the Law of Nature, that there must be a way to end controversies arising, which tend to break the peace of the Society. The nature of Schisme considered. The Churches Power as to Opinions explained. When separation from a Church may be lawful. Not till communion becomes sin; Which is, when corruptions are required as conditions of Communion. Not lawful to erect new Churches, upon supposition of corruption in a Church. The ratio of a fundamental article explained; it implyes both necessity and sufficiency in order to salvation. Liberty of judgement and authority distinguished. The latter must be parted with in religious Societies as to private persons. What way the Light of nature directs to, for ending Controversies. First in an equality of power, that the less number yield to the greater; on what Law of Nature that is founded. Secondly, In a subordination of power, that there must be a liberty of Appeals. Appeals defined. Independency of particular Congregations considered. Elective Synods. The Case paralleld between Civill and Church-Government. Where Appeals finally lodge. The power of calling Synods, and confirming their Acts, in the Magistrate. p. 104.
CHAP. VII.
THE fifth thing dictated by the Law of Nature; That all that are admitted into this Society, must consent to be governed by the Lawes and Rules of it. Civil Societies founded upon mutual Consent; express in their first entrance, implicite in others born under Societies actually formed. Consent as to a Church necessary; the manner of Consent determined by Christ, by Baptism and Profession. Implicite consent supposed in all Baptized; explicite declared by challenging the Priviledges, and observing the Duties of the Covenant. Explicite by express owning the Gospel when adult, very useful for recovering the credit of Christia nity. The Discipline of the primitive Church cleared from Origen▪ Iustin Martyr, Pliny, Tertullian. The necessary re…es of Church membership, whether Positive signs of Grace▪ nothing required by the Gospel beyand reality of profession▪ Ex…t… Co…, how far necessary▪ not the formal Constitution of a Church▪ proved by sever… arguments. p. 132.
CHAP. VIII.
THE last thing dictated by the Law of Nature, is, that every offender against the Lawes of this Society, is bound to give an account of his actions to the Governours of it, and submit to the censures inflicted upon him by them. The original of penalties in Societies. The nature of them, according to the nature and ends of Societies. The penalty of the Church no civil mulct; because its Lawes and ends are different from civil Societies. The practice of the D…u…ds and C…rce…ae in e…n. Among the Iewes, whether a meer civil or sacr…y. The latter proved by six Arguments. Cherem Col Bo what? Objections answered. The original of the mistake shewed The first part concluded. p. 141
PART. II.
CHAP. I.
THE other ground of divine Right considered▪ viz. Gods positive Lawes, which imply a certain knowledge of Gods intention to bind men perpetua…ly. As to which the arguments drawn from Tradition, and the practice of the Church in after ages, proved invalid by several▪ arguments. In order to a right stating the Question, some Concessions laid down. First, That there must be some form of Government in the Church, is of divine right. The notion of a Church explained, whether it belongs only to particular Congregations? which are manifested not to be of Gods primary intention, but for our necessity. Evidence for National Churches under the Gospel A National Church-Government necessary. p. 150
CHAP. II.
THE second Concession is, That Church Government must be administred by officers of Divine appointment. To that end, the continuance of a Gospel Ministry fully cleared from all those arguments▪ by which positive Laws are proved immutable. The reason of its appointment continues; the dream of a …aeculum Spiritus sancti discussed; first broached by the Mendicant Friers upon the rising of the Waldenses, now embraced by Enthusiasts. Its occasion and unreasonableness shewed▪ Gods declaring the perpetuity of a Gospel Ministry, Matth. 28. 20. explained. A Novel interpretation largely refuted. The world to come What? A Ministry necessary for the Churches continuance, Ephes. 4 12. explained and vindicated. p. 158
CHAP. III.
THE Question fully stated. Not what Form of Government comes the nearest to the Primitive practice, but whether any be absolutely determined. Several things propounded for resolving the Question. What the Form of Church-Government was under the Law. How far Christians are bound to observe that. Neither the necessity of a superiour Order of Church-Officers nor the unlawfulness can be proved from thence. p. 170
CHAP. IV.
WHether Christ hath determined the Form of Government by any positive Laws. Arguments of the necessity why Christ must determine it, largely answered, as First, Christs faithfulness compared with Moses, answered and retorted▪ and thence proved that Christ did not institute any Form of Government in the Church, because he gave no such Law for it, as Moses did. And we have nothing but general Rules which are appliable to several Forms of Government. The Office of Timothy and Titus, What it proves in order to this question; the lawfulness of Episcopacy shewed thence, but not the necessity. A particular form how far necessary, as Christ was Governour of his Church; the Similitudes the Church is set out by, prove not the thing in question. Nor the difference between civil and Church-Government; nor Christ setting Officers in his Church, nor the inconvenience of the Churches power in appointing new Officers. Every Minister hath a power respecting the Church in common, which the Church may determine, and fix the bounds of Episcopacy, thence proved lawful. The argument from the Scriptures perfection answered. p. 175
CHAP. V.
WHether any of Christs actions have determined the Form of Government? All Power in Christs hands for Governing the Church: What order Christ took in order thereto when he was in the World. Calling the Apostles, the first action respecting outward Government: Three steps of the Apostles calling, to be Disciples; in their first mission; in their plenary Commission. Several things observed upon them pertinent to our purpose. The Name and Office of Apostles cleared; An equality among them proved during our Saviours life. Peter not made Monarch of the Church by Christ. The pleas for it answered. The Apostles Power over the seventy Disciples considered, with the nature and quality of their Office, Matth. 20. 25, 26. largely discussed and explained. It excludes all civil power; but makes not all inequality in Church-Officers unlawful▪ by the difference of Apostles and Pastors of Churches, Matth. 18. 15, 16, 17. fully inquired into. No evidence for any one Form from thence▪ because equally applyed to several. What the offences are, there spoken of? What the Church spoken to? Not an Ecclesiastical Sanhedrin among the Iews, nor yet the civil Sanhedrin, as Erastus and his followers explain it: nor a Consistorial or Congregational Church under the Gospel; but onelyonly a select company for ending private differences among Christians. p. 200
CHAP. VI.
THe next and chief thing pleaded for determining the Form of Church-Government, is Apostolical practice; two things inquired into concerning that; what it was? how far it binds? The Apostles invested with the power and authority of governing the whole Church of Christ by their Commission▪ Iohn 20. 21. Matth. 28. 19. What the Apostles did in order to Church-Government before Pentecost. foreign explained. No division of Provinces made among the Apostles then; made appear by several Arguments. Whether Paul and Peter were con…ined, one to the circumcision, the other to the uncircumcision, and different Churches erected by them in the same Cities? What course the Apostles took in setling the Government of particular Churches. Largely proved that they observed the customs of the Iewish Synagogue. The model of the Synagogue Government described. Whether peculiar Ordination for the Synagogue Officers? The service of the Synagogue set forth, with the Officers belonging to it. Grounds proving that the Apostles copied forth the the Synagogue modell. Community of names and customs between Iews and Christians then. Forming Churches out of Synagogues: Whether any distinct Coetus of Jewish and Gentile Christians in the same Cities? Correspondency of the Church with the Synagogue, in the orders of publick Service. In the custome of Ordination. Ierom explained. The power of Ordination▪ in whom it lodgeth in the Christian Church. The opinions of Ierom and Aerins considered. The name of Presbyters and Bishops explained. Three general considerations touching Apostolical practice. 1. That we cannot attain to such a certainty of Apostolical practice, as thereon to ground a divine right. The uncertainty of Apostolical practice as to us fully discovered, 1. From the equivalency of the names which should determine the controversie. 2. In that the places in controversie may without incongruity be understood of the different forms. 3. From the defectiveness, ambiguity, partiality and repugnancy of the Records of Antiquity, which should inform us what the Apostolical practice was. These fully discoursed upon. The testimonies of Eusebius, Irenaeus, Tertullian, Hilary, Ierom, and Ignatius discussed; and these two last proved not to contradict each other. Episcopacy owned as a humane Instituiion by the sense of the Church. 2. Consideration. That in all probability the Apostles did not observe any one fixed course of settling Church Government; but settled it according to the several circumstances of time, places, and persons. Several things premised for clearing it. This Opinion, though seemingly New, is proved at large to be most consonant to antiquity, by the several Testimonies of Clemens Rom. Alexandrinus, Epiphanius (whose Testimony is corrected, explained, and vindicated) Hilary and divers others. This Opinion of great consequence towards our▪ present peace. No foundation for Lay-Elders, either in Scripture or Antiquity. 3. Consideration▪ Meer Apostoli…al practice, if supposed, founds not any divine right, proved by a fourfold Argument. The right of Tithes resolved upon the same Principles with that of Church Government. Rites and Institutions Apostolical grown quite out of use among the several contending parties. p. 230.
CHAP. VII.
THE Churches Polity in the ages after the Apostles considered. Evidences thence that no certain unalterable Form of Church-Government was delivered to them. 1. Because Church Power did inlarge as the Churches did. Whether any Metropolitan Churches established by the Apostles. Seven Churches of Asia, whether Metropolitical; Philippi no Metropolis either in Civil or Ecclesiastical sense. Several degrees of inlargement of Churches. Churches first the Christians in whole Cities, proved by several arguments; the Eulogiae an evidence of it. Churches extended into the neighbour territories by the preaching there of City Presbyters; thence comes the subordination between them. Churches by degrees inlarged to Diocesses; from thence to Provinces. The Original of Metropolitans and Patriarches. 2. No certain Form used in all Churches. Some Churches without Bishops, Scots, Goths. Some with but one Bishop in their whole Countrey Scythian, Aethiopian Churches how governed. Many Cities without Bishops. Diocesses much altered. Bishops discontinued in several Churches for many years. 3. Conforming Ecclesiastical Government to the civil in the extent of Diocesses. The suburbicarian Churches what. Bishops answerable to the civil Governours. Churches power rises from the greatness of Cities. 4. Validity of Ordination by Presbyters in places where Bishops were. The case of Ischyras discussed▪ instances given of Ordination by Presbyters not pronounced null. 5. The Churches prudence in managing its affairs, by the several Canons, Provincial Synods, Codex Canonum. p. 346
CHAP. VIII.
AN Inquiry into the Iudgement of Reformed Divines concerning the unalterable Divine Right of particular Forms of Church-Government: wherein it is made appear, that the most emine nt Divines of the Reformation did never conceive any one Form necessary; manifested by three arguments. 1. From the judgment of those who make the Form of Church-Government mutable, and to depend upon the wisdom of the Magistrate and Church. This cleared to have been the judgement of most Divines of the Church of England since the Reformation. Archbishop Cranmers judgements with others of the Reformation in Edward the Sixth, time, now first published from his authentick MS. The same ground of setling Episcopacy▪ in Queen Elizabeth's time. The judgement of Archbishop Whitgift, Bishop Bridges, Dr. Loe, Mr. Hooker, largely to that purpose, in King Iames his time. The Kings own Opinion. Dr. Sut…ffe. Since of Grakanthorp, Mr. Hales, Mr. Chillingworth. The Testimony of Forraign Divines to the same purpose. Chemnitius, Zanchy. French Divines, Peter Moulin, Fregevil, Blondel, Bochartus, Amyraldus. Other learned men, Grotius, Lord Bacon, &c. 2. Those who look upon equality as the Primitive Form, yet judge Episcopacy lawful. Aug…stane Confession, Melanchthon, Articuli Smalcaldici. Prince of Anhalt, Hyperius, Hemingi…s: The practice of most Forraign Churches. Calvin and Beza both approving Episcopacy and Diocesan Churches. Salmatius, &c. 3: Those who judge Episcopacy to be the Primitive Form, yet look not on it as necessary. Bishop Iewel, Fulk, Field, Bishop Downam, Bishop Bancroft, Bishop Morton, Bishop Andrews, Saravia, Francis Mason, and others. The Conclusion hence laid in Order to Peace. Principles conducing thereto. 1. Prudence must be used in Church-Government, at last confessed by all parties. Independents in elective Synods, and Church Covenants, admission of Members, number in Congregations. Presbyterians in Classes and Synods, Lay-Elders, &c. Episcopal in Diocesses, Causes, Rites, &c. 2. That Prudence best, which comes nearest Primitive practice. A Presidency for life over an Ecclesiastical Senate shewed to be that Form; in order to it. Presbyteries to be restored. Diocesses lessened. Provincial Synods kept twice a year. The reasonableness and easiness of accommodation shewed. The whole concluded. p. 383. 384.