No More Learning

Paul (1 Cor. 5. 3, 4, & 5. )
where he saith, "For I verily, as absent in body, but present in spirit,
have determined already, as though I were present, concerning him that
hath so done this deed; In the name of our Lord Jesus Christ when ye
are gathered together, and my spirit, with the power of our Lord Jesus
Christ, To deliver such a one to Satan;" that is to say, to cast him
out of the Church, as a man whose Sins are not Forgiven. Paul here
pronounceth the Sentence; but the Assembly was first to hear the Cause,
(for St. Paul was absent;) and by consequence to condemn him. But in
the same chapter (ver. 11, 12. ) the Judgment in such a case is more
expressely attributed to the Assembly: "But now I have written unto
you, not to keep company, if any man that is called a Brother be a
Fornicator, &c. with such a one no not to eat. For what have I to do to
judg them that are without? Do not ye judg them that are within? "
The Sentence therefore by which a man was put out of the Church, was
pronounced by the Apostle, or Pastor; but the Judgment concerning the
merit of the cause, was in the Church; that is to say, (as the times
were before the conversion of Kings, and men that had Soveraign
Authority in the Common-wealth,) the Assembly of the Christians dwelling
in the same City; as in Corinth, in the Assembly of the Christians of
Corinth.




Of Excommunication

This part of the Power of the Keyes, by which men were thrust out from
the Kingdome of God, is that which is called Excommunication; and to
excommunicate, is in the Originall, Aposunagogon Poiein, To Cast Out Of
The Synagogue; that is, out of the place of Divine service; a word drawn
from the custom of the Jews, to cast out of their Synagogues, such as
they thought in manners, or doctrine, contagious, as Lepers were by the
Law of Moses separated from the congregation of Israel, till such time
as they should be by the Priest pronounced clean.




The Use Of Excommunication Without Civill Power.

The Use and Effect of Excommunication, whilest it was not yet
strengthened with the Civill Power, was no more, than that they, who
were not Excommunicate, were to avoid the company of them that were.
It was not enough to repute them as Heathen, that never had been
Christians; for with such they might eate, and drink; which with
Excommunicate persons they might not do; as appeareth by the words of
St. Paul, (1 Cor. 5. ver. 9, 10, &c. ) where he telleth them, he had
formerly forbidden them to "company with Fornicators;" but (because that
could not bee without going out of the world,) he restraineth it to such
Fornicators, and otherwise vicious persons, as were of the brethren;
"with such a one" (he saith) they ought not to keep company, "no, not to
eat. " And this is no more than our Saviour saith (Mat. 18. 17. ) "Let
him be to thee as a Heathen, and as a Publican. " For Publicans (which
signifieth Farmers, and Receivers of the revenue of the Common-wealth)
were so hated, and detested by the Jews that were to pay for it, as
that Publican and Sinner were taken amongst them for the same thing:
Insomuch, as when our Saviour accepted the invitation of Zacchaeus a
Publican; though it were to Convert him, yet it was objected to him as
a Crime. And therefore, when our Saviour, to Heathen, added Publican, he
did forbid them to eat with a man Excommunicate.

As for keeping them out of their Synagogues, or places of Assembly, they
had no Power to do it, but that of the owner of the place, whether he
were Christian, or Heathen. And because all places are by right, in the
Dominion of the Common-wealth; as well hee that was Excommunicated, as
hee that never was Baptized, might enter into them by Commission from
the Civill Magistrate; as Paul before his conversion entred into their
Synagogues at Damascus, (Acts 9. 2. ) to apprehend Christians, men and
women, and to carry them bound to Jerusalem, by Commission from the High
Priest.




Of No Effect Upon An Apostate

By which it appears, that upon a Christian, that should become an
Apostate, in a place where the Civill Power did persecute, or not assist
the Church, the effect of Excommunication had nothing in it, neither of
dammage in this world, nor of terrour: Not of terrour, because of their
unbeleef; nor of dammage, because they returned thereby into the favour
of the world; and in the world to come, were to be in no worse estate,
then they which never had beleeved. The dammage redounded rather to the
Church, by provocation of them they cast out, to a freer execution of
their malice.




But Upon The Faithfull Only

Excommunication therefore had its effect onely upon those, that beleeved
that Jesus Christ was to come again in Glory, to reign over, and to
judge both the quick, and the dead, and should therefore refuse entrance
into his Kingdom, to those whose Sins were Retained; that is, to those
that were Excommunicated by the Church. And thence it is that St. Paul
calleth Excommunication, a delivery of the Excommunicate person to
Satan. For without the Kingdom of Christ, all other Kingdomes after
Judgment, are comprehended in the Kingdome of Satan. This is it that the
faithfull stood in fear of, as long as they stood Excommunicate, that is
to say, in an estate wherein their sins were not Forgiven. Whereby wee
may understand, that Excommunication in the time that Christian Religion
was not authorized by the Civill Power, was used onely for a correction
of manners, not of errours in opinion: for it is a punishment, whereof
none could be sensible but such as beleeved, and expected the coming
again of our Saviour to judge the world; and they who so beleeved,
needed no other opinion, but onely uprightnesse of life, to be saved.




For What Fault Lyeth Excommunication

There Lyeth Excommunication for Injustice; as (Mat. 18. ) If thy Brother
offend thee, tell it him privately; then with Witnesses; lastly, tell
the Church; and then if he obey not, "Let him be to thee as an Heathen
man, and a Publican. " And there lyeth Excommunication for a Scandalous
Life, as (1 Cor. 5. 11. ) "If any man that is called a Brother, be
a Fornicator, or Covetous, or an Idolater, or a Drunkard, or an
Extortioner, with such a one yee are not to eat. " But to Excommunicate a
man that held this foundation, that Jesus Was The Christ, for difference
of opinion in other points, by which that Foundation was not destroyed,
there appeareth no authority in the Scripture, nor example in the
Apostles. There is indeed in St. Paul (Titus 3. 10. ) a text that seemeth
to be to the contrary. "A man that is an Haeretique, after the first
and second admonition, reject. " For an Haeretique, is he, that being a
member of the Church, teacheth neverthelesse some private opinion, which
the Church has forbidden: and such a one, S. Paul adviseth Titus, after
the first, and second admonition, to Reject. But to Reject (in this
place) is not to Excommunicate the Man; But to Give Over Admonishing
Him, To Let Him Alone, To Set By Disputing With Him, as one that is to
be convinced onely by himselfe. The same Apostle saith (2 Tim. 2. 23. )
"Foolish and unlearned questions avoid;" The word Avoid in this place,
and Reject in the former, is the same in the Originall, paraitou: but
Foolish questions may bee set by without Excommunication. And again,
(Tit. 3. 93) "Avoid Foolish questions," where the Originall, periistaso,
(set them by) is equivalent to the former word Reject. There is no
other place that can so much as colourably be drawn, to countenance
the Casting out of the Church faithfull men, such as beleeved the
foundation, onely for a singular superstructure of their own, proceeding
perhaps from a good & pious conscience. But on the contrary, all such
places as command avoiding such disputes, are written for a Lesson to
Pastors, (such as Timothy and Titus were) not to make new Articles of
Faith, by determining every small controversie, which oblige men to a
needlesse burthen of Conscience, or provoke them to break the union of
the Church. Which Lesson the Apostles themselves observed well. S. Peter
and S. Paul, though their controversie were great, (as we may read
in Gal. 2. 11. ) yet they did not cast one another out of the Church.
Neverthelesse, during the Apostles time, there were other Pastors that
observed it not; As Diotrephes (3 John 9. &c. ) who cast out of the
Church, such as S. John himself thought fit to be received into it, out
of a pride he took in Praeeminence; so early it was, that Vainglory, and
Ambition had found entrance into the Church of Christ.




Of Persons Liable To Excommunication

That a man be liable to Excommunication, there be many conditions
requisite; as First, that he be a member of some Commonalty, that is to
say, of some lawfull Assembly, that is to say, of some Christian
Church, that hath power to judge of the cause for which hee is to
bee Excommunicated. For where there is no community, there can bee no
Excommunication; nor where there is no power to Judge, can there bee any
power to give Sentence. From hence it followeth, that one Church cannot
be Excommunicated by another: For either they have equall power
to Excommunicate each other, in which case Excommunication is not
Discipline, nor an act of Authority, but Schisme, and Dissolution of
charity; or one is so subordinate to the other, as that they both
have but one voice, and then they be but one Church; and the part
Excommunicated, is no more a Church, but a dissolute number of
individuall persons.

And because the sentence of Excommunication, importeth an advice, not to
keep company, nor so much as to eat with him that is Excommunicate, if
a Soveraign Prince, or Assembly bee Excommunicate, the sentence is of no
effect. For all Subjects are bound to be in the company and presence of
their own Soveraign (when he requireth it) by the law of Nature; nor
can they lawfully either expell him from any place of his own Dominion,
whether profane or holy; nor go out of his Dominion, without his leave;
much lesse (if he call them to that honour,) refuse to eat with him. And
as to other Princes and States, because they are not parts of one and
the same congregation, they need not any other sentence to keep
them from keeping company with the State Excommunicate: for the
very Institution, as it uniteth many men into one Community; so it
dissociateth one Community from another: so that Excommunication is
not needfull for keeping Kings and States asunder; nor has any further
effect then is in the nature of Policy it selfe; unlesse it be to
instigate Princes to warre upon one another.

Nor is the Excommunication of a Christian Subject, that obeyeth the laws
of his own Soveraign, whether Christian, or Heathen, of any effect. For
if he beleeve that "Jesus is the Christ, he hath the Spirit of God" (1
Joh. 4. 1. ) "and God dwelleth in him, and he in God," (1 Joh. 4. 15. ) But
hee that hath the Spirit of God; hee that dwelleth in God; hee in
whom God dwelleth, can receive no harm by the Excommunication of men.
Therefore, he that beleeveth Jesus to be the Christ, is free from all
the dangers threatned to persons Excommunicate. He that beleeveth it
not, is no Christian. Therefore a true and unfeigned Christian is not
liable to Excommunication; Nor he also that is a professed Christian,
till his Hypocrisy appear in his Manners, that is, till his behaviour
bee contrary to the law of his Soveraign, which is the rule of Manners,
and which Christ and his Apostles have commanded us to be subject to.
For the Church cannot judge of Manners but by externall Actions, which
Actions can never bee unlawfull, but when they are against the Law of
the Common-wealth.

If a mans Father, or Mother, or Master bee Excommunicate, yet are not
the Children forbidden to keep them Company, nor to Eat with them; for
that were (for the most part) to oblige them not to eat at all, for want
of means to get food; and to authorise them to disobey their Parents,
and Masters, contrary to the Precept of the Apostles.

In summe, the Power of Excommunication cannot be extended further than
to the end for which the Apostles and Pastors of the Church have
their Commission from our Saviour; which is not to rule by Command and
Coaction, but by Teaching and Direction of men in the way of Salvation
in the world to come. And as a Master in any Science, may abandon his
Scholar, when hee obstinately neglecteth the practise of his rules; but
not accuse him of Injustice, because he was never bound to obey him:
so a Teacher of Christian doctrine may abandon his Disciples that
obstinately continue in an unchristian life; but he cannot say, they doe
him wrong, because they are not obliged to obey him: For to a Teacher
that shall so complain, may be applyed the Answer of God to Samuel in
the like place, (1 Sam. 8. ) "They have not rejected thee, but mee. "
Excommunication therefore when it wanteth the assistance of the Civill
Power, as it doth, when a Christian State, or Prince is Excommunicate
by a forain Authority, is without effect; and consequently ought to
be without terrour. The name of Fulmen Excommunicationis (that is, the
Thunderbolt Of Excommunication) proceeded from an imagination of the
Bishop of Rome, which first used it, that he was King of Kings, as the
Heathen made Jupiter King of the Gods; and assigned him in their Poems,
and Pictures, a Thunderbolt, wherewith to subdue, and punish the Giants,
that should dare to deny his power: Which imagination was grounded on
two errours; one, that the Kingdome of Christ is of this world, contrary
to our Saviours owne words, "My Kingdome is not of this world;" the
other, that hee is Christs Vicar, not onely over his owne Subjects,
but over all the Christians of the World; whereof there is no ground in
Scripture, and the contrary shall bee proved in its due place.




Of The Interpreter Of The Scriptures Before Civill Soveraigns

Became Christians

St. Paul coming to Thessalonica, where was a Synagogue of the Jews,
(Acts 17. 2, 3. ) "As his manner was, went in unto them, and three Sabbath
dayes reasoned with them out of the Scriptures, Opening and alledging,
that Christ must needs have suffered and risen again from the dead; and
that this Jesus whom he preached was the Christ. " The Scriptures here
mentioned were the Scriptures of the Jews, that is, the Old Testament.
The men, to whom he was to prove that Jesus was the Christ, and risen
again from the dead, were also Jews, and did beleeve already, that
they were the Word of God. Hereupon (as it is verse 4. ) some of them
beleeved, and (as it is in the 5. ver. ) some beleeved not. What was
the reason, when they all beleeved the Scripture, that they did not
all beleeve alike; but that some approved, others disapproved the
Interpretation of St. Paul that cited them; and every one Interpreted
them to himself? It was this; S. Paul came to them without any Legall
Commission, and in the manner of one that would not Command, but
Perswade; which he must needs do, either by Miracles, as Moses did
to the Israelites in Egypt, that they might see his Authority in Gods
works; or by Reasoning from the already received Scripture, that
they might see the truth of his doctrine in Gods Word. But whosoever
perswadeth by reasoning from principles written, maketh him to whom hee
speaketh Judge, both of the meaning of those principles, and also of the
force of his inferences upon them. If these Jews of Thessalonica were
not, who else was the Judge of what S. Paul alledged out of Scripture?
If S. Paul, what needed he to quote any places to prove his doctrine? It
had been enough to have said, I find it so in Scripture, that is to
say, in your Laws, of which I am Interpreter, as sent by Christ. The
Interpreter therefore of the Scripture, to whose Interpretation the
Jews of Thessalonica were bound to stand, could be none: every one might
beleeve, or not beleeve, according as the Allegations seemed to himselfe
to be agreeable, or not agreeable to the meaning of the places alledged.
And generally in all cases of the world, hee that pretendeth any proofe,
maketh Judge of his proofe him to whom he addresseth his speech. And as
to the case of the Jews in particular, they were bound by expresse words
(Deut. 17. ) to receive the determination of all hard questions, from
the Priests and Judges of Israel for the time being. But this is to bee
understood of the Jews that were yet unconverted.

For the Conversion of the Gentiles, there was no use of alledging the
Scriptures, which they beleeved not. The Apostles therefore laboured by
Reason to confute their Idolatry; and that done, to perswade them to the
faith of Christ, by their testimony of his Life, and Resurrection. So
that there could not yet bee any controversie concerning the authority
to Interpret Scripture; seeing no man was obliged during his infidelity,
to follow any mans Interpretation of any Scripture, except his
Soveraigns Interpretation of the Laws of his countrey.

Let us now consider the Conversion it self, and see what there was
therein, that could be cause of such an obligation. Men were converted
to no other thing then to the Beleef of that which the Apostles
preached: And the Apostles preached nothing, but that Jesus was the
Christ, that is to say, the King that was to save them, and reign over
them eternally in the world to come; and consequently that hee was not
dead, but risen again from the dead, and gone up into Heaven, and should
come again one day to judg the world, (which also should rise again to
be judged,) and reward every man according to his works. None of them
preached that himselfe, or any other Apostle was such an Interpreter
of the Scripture, as all that became Christians, ought to take their
Interpretation for Law. For to Interpret the Laws, is part of the
Administration of a present Kingdome; which the Apostles had not. They
prayed then, and all other Pastors ever since, "Let thy Kingdome come;"
and exhorted their Converts to obey their then Ethnique Princes. The New
Testament was not yet published in one Body. Every of the Evangelists
was Interpreter of his own Gospel; and every Apostle of his own Epistle;
And of the Old Testament, our Saviour himselfe saith to the Jews (John
5. 39. ) "Search the Scriptures; for in them yee thinke to have eternall
life, and they are they that testifie of me. " If hee had not meant they
should Interpret them, hee would not have bidden them take thence the
proof of his being the Christ; he would either have Interpreted them
himselfe, or referred them to the Interpretation of the Priests.

When a difficulty arose, the Apostles and Elders of the Church assembled
themselves together, and determined what should bee preached, and
taught, and how they should Interpret the Scriptures to the People;
but took not from the People the liberty to read, and Interpret them to
themselves. The Apostles sent divers Letters to the Churches, and other
Writings for their instruction; which had been in vain, if they had not
allowed them to Interpret, that is, to consider the meaning of them.
And as it was in the Apostles time, it must be till such time as
there should be Pastors, that could authorise an Interpreter, whose
Interpretation should generally be stood to: But that could not be till
Kings were Pastors, or Pastors Kings.




Of The Power To Make Scripture Law

There be two senses, wherein a Writing may be said to be Canonicall;
for Canon, signifieth a Rule; and a Rule is a Precept, by which a man
is guided, and directed in any action whatsoever. Such Precepts, though
given by a Teacher to his Disciple, or a Counsellor to his friend,
without power to Compell him to observe them, are neverthelesse Canons;
because they are Rules: But when they are given by one, whom he that
receiveth them is bound to obey, then are those Canons, not onely Rules,
but Laws: The question therefore here, is of the Power to make the
Scriptures (which are the Rules of Christian Faith) Laws.




Of The Ten Commandements

That part of the Scripture, which was first Law, was the Ten
Commandements, written in two Tables of Stone, and delivered by God
himselfe to Moses; and by Moses made known to the people. Before that
time there was no written Law of God, who as yet having not chosen any
people to bee his peculiar Kingdome, had given no Law to men, but the
Law of Nature, that is to say, the Precepts of Naturall Reason, written
in every mans own heart. Of these two Tables, the first containeth the
law of Soveraignty; 1. That they should not obey, nor honour the Gods of
other Nations, in these words, "Non habebis Deos alienos coram me," that
is, "Thou shalt not have for Gods, the Gods that other Nations worship;
but onely me:" whereby they were forbidden to obey, or honor, as their
King and Governour, any other God, than him that spake unto them then by
Moses, and afterwards by the High Priest. 2. That they "should not make
any Image to represent him;" that is to say, they were not to choose to
themselves, neither in heaven, nor in earth, any Representative of their
own fancying, but obey Moses and Aaron, whom he had appointed to that
office. 3. That "they should not take the Name of God in vain;" that is,
they should not speak rashly of their King, nor dispute his Right,
nor the commissions of Moses and Aaron, his Lieutenants. 4. That "they
should every Seventh day abstain from their ordinary labour," and employ
that time in doing him Publique Honor. The second Table containeth the
Duty of one man towards another, as "To honor Parents; Not to kill;
Not to Commit Adultery; Not to steale; Not to corrupt Judgment by false
witnesse;" and finally, "Not so much as to designe in their heart the
doing of any injury one to another. " The question now is, Who it was
that gave to these written Tables the obligatory force of Lawes. There
is no doubt but that they were made Laws by God himselfe: But because a
Law obliges not, nor is Law to any, but to them that acknowledge it to
be the act of the Soveraign, how could the people of Israel that were
forbidden to approach the Mountain to hear what God said to Moses, be
obliged to obedience to all those laws which Moses propounded to them?
Some of them were indeed the Laws of Nature, as all the Second Table;
and therefore to be acknowledged for Gods Laws; not to the Israelites
alone, but to all people: But of those that were peculiar to the
Israelites, as those of the first Table, the question remains; saving
that they had obliged themselves, presently after the propounding of
them, to obey Moses, in these words (Exod. 20. 19. ) "Speak them thou to
us, and we will hear thee; but let not God speak to us, lest we die. " It
was therefore onely Moses then, and after him the High Priest, whom (by
Moses) God declared should administer this his peculiar Kingdome, that
had on Earth, the power to make this short Scripture of the Decalogue
to bee Law in the Common-wealth of Israel. But Moses, and Aaron, and the
succeeding High Priests were the Civill Soveraigns. Therefore hitherto,
the Canonizing, or making of the Scripture Law, belonged to the Civill
Soveraigne.




Of The Judicial, And Leviticall Law

The Judiciall Law, that is to say, the Laws that God prescribed to the
Magistrates of Israel, for the rule of their administration of Justice,
and of the Sentences, or Judgments they should pronounce, in Pleas
between man and man; and the Leviticall Law, that is to say, the rule
that God prescribed touching the Rites and Ceremonies of the Priests and
Levites, were all delivered to them by Moses onely; and therefore also
became Lawes, by vertue of the same promise of obedience to Moses.
Whether these laws were then written, or not written, but dictated to
the People by Moses (after his forty dayes being with God in the Mount)
by word of mouth, is not expressed in the Text; but they were all
positive Laws, and equivalent to holy Scripture, and made Canonicall by
Moses the Civill Soveraign.




The Second Law

After the Israelites were come into the Plains of Moab over against
Jericho, and ready to enter into the land of Promise, Moses to the
former Laws added divers others; which therefore are called Deuteronomy:
that is, Second Laws. And are (as it is written, Deut. 29. 1. ) "The words
of a Covenant which the Lord commanded Moses to make with the Children
of Israel, besides the Covenant which he made with them in Horeb. " For
having explained those former Laws, in the beginning of the Book of
Deuteronomy, he addeth others, that begin at the 12. Cha. and continue
to the end of the 26. of the same Book. This Law (Deut. 27. 1. ) they were
commanded to write upon great stones playstered over, at their passing
over Jordan: This Law also was written by Moses himself in a Book; and
delivered into the hands of the "Priests, and to the Elders of Israel,"
(Deut. 31. 9. ) and commanded (ve. 26. ) "to be put in the side of the
Arke;" for in the Ark it selfe was nothing but the Ten Commandements.
This was the Law, which Moses (Deuteronomy 17. 18. ) commanded the Kings
of Israel should keep a copie of: And this is the Law, which having been
long time lost, was found again in the Temple in the time of Josiah,
and by his authority received for the Law of God. But both Moses at the
writing, and Josiah at the recovery thereof, had both of them the
Civill Soveraignty. Hitherto therefore the Power of making Scripture
Canonicall, was in the Civill Soveraign.

Besides this Book of the Law, there was no other Book, from the time of
Moses, till after the Captivity, received amongst the Jews for the
Law of God. For the Prophets (except a few) lived in the time of the
Captivity it selfe; and the rest lived but a little before it; and were
so far from having their Prophecies generally received for Laws, as that
their persons were persecuted, partly by false Prophets, and partly by
the Kings which were seduced by them. And this Book it self, which was
confirmed by Josiah for the Law of God, and with it all the History of
the Works of God, was lost in the Captivity, and sack of the City of
Jerusalem, as appears by that of 2 Esdras 14. 21. "Thy Law is burnt;
therefor no man knoweth the things that are done of thee, of the works
that shall begin. " And before the Captivity, between the time when the
Law was lost, (which is not mentioned in the Scripture, but may probably
be thought to be the time of Rehoboam, when Shishak King of Egypt took
the spoils of the Temple,(1 Kings 14. 26. )) and the time of Josiah,
when it was found againe, they had no written Word of God, but ruled
according to their own discretion, or by the direction of such, as each
of them esteemed Prophets.




The Old Testament, When Made Canonicall

From whence we may inferre, that the Scriptures of the Old Testament,
which we have at this day, were not Canonicall, nor a Law unto the Jews,
till the renovation of their Covenant with God at their return from the
Captivity, and restauration of their Common-wealth under Esdras. But
from that time forward they were accounted the Law of the Jews, and for
such translated into Greek by Seventy Elders of Judaea, and put into the
Library of Ptolemy at Alexandria, and approved for the Word of God.
Now
seeing Esdras was the High Priest, and the High Priest was their Civill
Soveraigne, it is manifest, that the Scriptures were never made Laws,
but by the Soveraign Civill Power.

The New Testament Began To Be Canonicall Under Christian Soveraigns By
the Writings of the Fathers that lived in the time before that Christian
Religion was received, and authorised by Constantine the Emperour, we
may find, that the Books wee now have of the New Testament, were held by
the Christians of that time (except a few, in respect of whose paucity
the rest were called the Catholique Church, and others Haeretiques) for
the dictates of the Holy Ghost; and consequently for the Canon, or Rule
of Faith: such was the reverence and opinion they had of their Teachers;
as generally the reverence that the Disciples bear to their first
Masters, in all manner of doctrine they receive from them, is not small.
Therefore there is no doubt, but when S. Paul wrote to the Churches he
had converted; or any other Apostle, or Disciple of Christ, to those
which had then embraced Christ, they received those their Writings for
the true Christian Doctrine. But in that time, when not the Power and
Authority of the Teacher, but the Faith of the Hearer caused them
to receive it, it was not the Apostles that made their own Writings
Canonicall, but every Convert made them so to himself.

But the question here, is not what any Christian made a Law, or Canon
to himself, (which he might again reject, by the same right he received
it;) but what was so made a Canon to them, as without injustice they
could not doe any thing contrary thereunto. That the New Testament
should in this sense be Canonicall, that is to say, a Law in any place
where the Law of the Common-wealth had not made it so, is contrary to
the nature of a Law. For a Law, (as hath been already shewn) is the
Commandement of that Man, or Assembly, to whom we have given Soveraign
Authority, to make such Rules for the direction of our actions, as hee
shall think fit; and to punish us, when we doe any thing contrary to the
same. When therefore any other man shall offer unto us any other Rules,
which the Soveraign Ruler hath not prescribed, they are but Counsell,
and Advice; which, whether good, or bad, hee that is counselled, may
without injustice refuse to observe, and when contrary to the Laws
already established, without injustice cannot observe, how good soever
he conceiveth it to be. I say, he cannot in this case observe the same
in his actions, nor in his discourse with other men; though he may
without blame beleeve the his private Teachers, and wish he had the
liberty to practise their advice; and that it were publiquely received
for Law. For internall faith is in its own nature invisible, and
consequently exempted from all humane jurisdiction; whereas the words,
and actions that proceed from it, as breaches of our Civil obedience,
are injustice both before God and Man. Seeing then our Saviour hath
denyed his Kingdome to be in this world, seeing he hath said, he came
not to judge, but to save the world, he hath not subjected us to other
Laws than those of the Common-wealth; that is, the Jews to the Law
of Moses, (which he saith (Mat. 5. ) he came not to destroy, but to
fulfill,) and other Nations to the Laws of their severall Soveraigns,
and all men to the Laws of Nature; the observing whereof, both he
himselfe, and his Apostles have in their teaching recommended to us, as
a necessary condition of being admitted by him in the last day into his
eternall Kingdome, wherein shall be Protection, and Life everlasting.
Seeing then our Saviour, and his Apostles, left not new Laws to oblige
us in this world, but new Doctrine to prepare us for the next; the Books
of the New Testament, which containe that Doctrine, untill obedience to
them was commanded, by them that God hath given power to on earth to be
Legislators, were not obligatory Canons, that is, Laws, but onely good,
and safe advice, for the direction of sinners in the way to salvation,
which every man might take, and refuse at his owne perill, without
injustice.

Again, our Saviour Christs Commission to his Apostles, and Disciples,
was to Proclaim his Kingdome (not present, but) to come; and to Teach
all Nations; and to Baptize them that should beleeve; and to enter into
the houses of them that should receive them; and where they were not
received, to shake off the dust of their feet against them; but not
to call for fire from heaven to destroy them, nor to compell them to
obedience by the Sword. In all which there is nothing of Power, but of
Perswasion. He sent them out as Sheep unto Wolves, not as Kings to their
Subjects. They had not in Commission to make Laws; but to obey, and
teach obedience to Laws made; and consequently they could not make their
Writings obligatory Canons, without the help of the Soveraign Civill
Power. And therefore the Scripture of the New Testament is there only
Law, where the lawfull Civill Power hath made it so. And there also the
King, or Soveraign, maketh it a Law to himself; by which he subjecteth
himselfe, not to the Doctor, or Apostle, that converted him, but to God
himself, and his Son Jesus Christ, as immediately as did the Apostles
themselves.




Of The Power Of Councells To Make The Scripture Law

That which may seem to give the New Testament, in respect of those that
have embraced Christian Doctrine, the force of Laws, in the times, and
places of persecution, is the decrees they made amongst themselves in
their Synods. For we read (Acts 15. 28. ) the stile of the Councell of the
Apostles, the Elders, and the whole Church, in this manner, "It seemed
good to the Holy Ghost, and to us, to lay upon you no greater burthen
than these necessary things, &C. " which is a stile that signifieth a
Power to lay a burthen on them that had received their Doctrine. Now
"to lay a burthen on another," seemeth the same that "to oblige;" and
therefore the Acts of that Councell were Laws to the then Christians.
Neverthelesse, they were no more Laws than are these other Precepts,
"Repent, Be Baptized; Keep the Commandements; Beleeve the Gospel; Come
unto me; Sell all that thou hast; Give it to the poor;" and "Follow
me;" which are not Commands, but Invitations, and Callings of men to
Christianity, like that of Esay 55. 1. "Ho, every man that thirsteth,
come yee to the waters, come, and buy wine and milke without money. "
For first, the Apostles power was no other than that of our Saviour,
to invite men to embrace the Kingdome of God; which they themselves
acknowledged for a Kingdome (not present, but) to come; and they that
have no Kingdome, can make no Laws. And secondly, if their Acts of
Councell, were Laws, they could not without sin be disobeyed. But we
read not any where, that they who received not the Doctrine of Christ,
did therein sin; but that they died in their sins; that is, that their
sins against the Laws to which they owed obedience, were not pardoned.
And those Laws were the Laws of Nature, and the Civill Laws of the
State, whereto every Christian man had by pact submitted himself. And
therefore by the Burthen, which the Apostles might lay on such as they
had converted, are not to be understood Laws, but Conditions, proposed
to those that sought Salvation; which they might accept, or refuse at
their own perill, without a new sin, though not without the hazard of
being condemned, and excluded out of the Kingdome of God for their sins
past. And therefore of Infidels, S. John saith not, the wrath of God
shall "come" upon them, but "the wrath of God remaineth upon them;"
and not that they shall be condemned; but that "they are condemned
already. "(John 3. 36, 3. 18) Nor can it be conceived, that the benefit
of Faith, "is Remission of sins" unlesse we conceive withall, that the
dammage of Infidelity, is "the Retention of the same sins. "

But to what end is it (may some man aske), that the Apostles, and other
Pastors of the Church, after their time, should meet together, to agree
upon what Doctrine should be taught, both for Faith and Manners, if no
man were obliged to observe their Decrees? To this may be answered, that
the Apostles, and Elders of that Councell, were obliged even by their
entrance into it, to teach the Doctrine therein concluded, and decreed
to be taught, so far forth, as no precedent Law, to which they were
obliged to yeeld obedience, was to the contrary; but not that all other
Christians should be obliged to observe, what they taught. For though
they might deliberate what each of them should teach; yet they could
not deliberate what others should do, unless their Assembly had had
a Legislative Power; which none could have but Civill Soveraigns. For
though God be the Soveraign of all the world, we are not bound to take
for his Law, whatsoever is propounded by every man in his name; nor any
thing contrary to the Civill Law, which God hath expressely commanded us
to obey.

Seeing then the Acts of Councell of the Apostles, were then no Laws,
but Councells; much lesse are Laws the Acts of any other Doctors,
or Councells since, if assembled without the Authority of the Civill
Soveraign. And consequently, the Books of the New Testament, though most
perfect Rules of Christian Doctrine, could not be made Laws by any other
authority then that of Kings, or Soveraign Assemblies.

The first Councell, that made the Scriptures we now have, Canon, is not
extant: For that Collection the first Bishop of Rome after S. Peter, is
subject to question: For though the Canonicall books bee there reckoned
up; yet these words, "Sint vobis omnibus Clericis & Laicis Libris
venerandi, &c. " containe a distinction of Clergy, and Laity, that was
not in use so neer St. Peters time. The first Councell for setling the
Canonicall Scripture, that is extant, is that of Laodicea, Can. 59.
which forbids the reading of other Books then those in the Churches;
which is a Mandate that is not addressed to every Christian, but to
those onely that had authority to read any publiquely in the Church;
that is, to Ecclesiastiques onely.




Of The Right Of Constituting Ecclesiasticall Officers In The Time

Of The Apostles

Of Ecclesiastical Officers in the time of the Apostles, some were
Magisteriall, some Ministeriall. Magisteriall were the Offices
of preaching of the Gospel of the Kingdom of God to Infidels; of
administring the Sacraments, and Divine Service; and of teaching the
Rules of Faith and Manners to those that were converted. Ministeriall
was the Office of Deacons, that is, of them that were appointed to the
administration of the secular necessities of the Church, at such time
as they lived upon a common stock of mony, raised out of the voluntary
contributions of the faithfull.

Amongst the Officers Magisteriall, the first, and principall were the
Apostles; whereof there were at first but twelve; and these were chosen
and constituted by our Saviour himselfe; and their Office was not onely
to Preach, Teach, and Baptize, but also to be Martyrs, (Witnesses of
our Saviours Resurrection. ) This Testimony, was the specificall, and
essentiall mark; whereby the Apostleship was distinguished from other
Magistracy Ecclesiasticall; as being necessary for an Apostle, either to
have seen our Saviour after his Resurrection, or to have conversed with
him before, and seen his works, and other arguments of his Divinity,
whereby they might be taken for sufficient Witnesses. And therefore at
the election of a new Apostle in the place of Judas Iscariot, S. Peter
saith (Acts 1. 21,22. ) "Of these men that have companyed with us, all the
time that the Lord Jesus went in and out among us, beginning from the
Baptisme of John unto that same day that he was taken up from us, must
one be ordained to be a Witnesse with us of his Resurrection:" where, by
this word Must, is implyed a necessary property of an Apostle, to have
companyed with the first and prime Apostles in the time that our Saviour
manifested himself in the flesh.




Matthias Made Apostle By The Congregation.

The first Apostle, of those which were not constituted by Christ in the
time he was upon the Earth, was Matthias, chosen in this manner: There
were assembled together in Jerusalem about 120 Christians (Acts 1. 15. )
These appointed two, Joseph the Just, and Matthias (ver. 23. ) and caused
lots to be drawn; "and (ver. 26. ) the Lot fell on Matthias and he was
numbred with the Apostles. " So that here we see the ordination of this
Apostle, was the act of the Congregation, and not of St. Peter, nor of
the eleven, otherwise then as Members of the Assembly.




Paul And Barnabas Made Apostles By The Church Of Antioch

After him there was never any other Apostle ordained, but Paul and
Barnabas, which was done (as we read Acts 13. 1,2,3. ) in this manner.
"There were in the Church that was at Antioch, certaine Prophets, and
Teachers; as Barnabas, and Simeon that was called Niger, and Lucius of
Cyrene, and Manaen; which had been brought up with Herod the Tetrarch,
and Saul. As they ministred unto the Lord, and fasted, the Holy Ghost
said, 'Separate mee Barnabas, and Saul for the worke whereunto I have
called them. ' And when they had fasted, and prayed, and laid their hands
on them, they sent them away. "

By which it is manifest, that though they were called by the Holy Ghost,
their Calling was declared unto them, and their Mission authorized by
the particular Church of Antioch. And that this their calling was to
the Apostleship, is apparent by that, that they are both called (Acts
14. 14. ) Apostles: And that it was by vertue of this act of the Church of
Antioch, that they were Apostles, S. Paul declareth plainly (Rom. 1. 1. )
in that hee useth the word, which the Holy Ghost used at his calling:
For he stileth himself, "An Apostle separated unto the Gospel of God;"
alluding to the words of the Holy Ghost, "Separate me Barnabas and Saul,
&c. " But seeing the work of an Apostle, was to be a Witnesse of
the Resurrection of Christ, and man may here aske, how S. Paul that
conversed not with our Saviour before his passion, could know he was
risen. To which it is easily answered, that our Saviour himself appeared
to him in the way to Damascus, from Heaven, after his Ascension; "and
chose him for a vessell to bear his name before the Gentiles, and Kings,
and Children of Israel;" and consequently (having seen the Lord after
his passion) was a competent Witnesse of his Resurrection: And as for
Barnabas, he was a Disciple before the Passion. It is therefore evident
that Paul, and Barnabas were Apostles; and yet chosen, and authorized
(not by the first Apostles alone, but) by the Church of Antioch; as
Matthias was chosen, and authorized by the Church of Jerusalem.




What Offices In The Church Are Magisteriall

Bishop, a word formed in our language, out of the Greek Episcopus,
signifieth an overseer, or Superintendent of any businesse, and
particularly a Pastor or Shepherd; and thence by metaphor was taken, not
only amongst the Jews that were originally Shepherds, but also amongst
the Heathen, to signifie the Office of a King, or any other Ruler,
or Guide of People, whether he ruled by Laws, or Doctrine. And so
the Apostles were the first Christian Bishops, instituted by Christ
himselfe: in which sense the Apostleship of Judas is called (Acts 1. 20. )
his Bishoprick. And afterwards, when there were constituted Elders in
the Christian Churches, with charge to guide Christs flock by their
doctrine, and advice; these Elders were also called Bishops. Timothy was
an Elder (which word Elder, in the New Testament is a name of Office, as
well as of Age;) yet he was also a Bishop. And Bishops were then content
with the Title of Elders. Nay S. John himselfe, the Apostle beloved of
our Lord, beginneth his Second Epistle with these words, "The Elder to
the Elect Lady. " By which it is evident, that Bishop, Pastor, Elder,
Doctor, that is to say, Teacher, were but so many divers names of
the same Office in the time of the Apostles. For there was then no
government by Coercion, but only by Doctrine, and Perswading. The
Kingdome of God was yet to come, in a new world; so that there could
be no authority to compell in any Church, till the Common-wealth
had embraced the Christian Faith; and consequently no diversity of
Authority, though there were diversity of Employments.

Besides these Magisteriall employments in the Church, namely Apostles,
Bishops, Elders, Pastors, and Doctors, whose calling was to proclaim
Christ to the Jews, and Infidels, and to direct, and teach those that
beleeved we read in the New Testament of no other. For by the names
of Evangelists and Prophets, is not signified any Office, but severall
Gifts, by which severall men were profitable to the Church: as
Evangelists, by writing the life and acts of our Saviour; such as were
S. Matthew and S. John Apostles, and S. Marke and S. Luke Disciples, and
whosoever else wrote of that subject, (as S. Thomas, and S. Barnabas are
said to have done, though the Church have not received the Books
that have gone under their names:) and as Prophets, by the gift of
interpreting the Old Testament; and sometimes by declaring their
speciall Revelations to the Church. For neither these gifts, nor the
gifts of Languages, nor the gift of Casting out Devils, or of Curing
other diseases, nor any thing else did make an Officer in the Church,
save onely the due calling and election to the charge of Teaching.




Ordination Of Teachers

As the Apostles, Matthias, Paul, and Barnabas, were not made by our
Saviour himself, but were elected by the Church, that is, by the
Assembly of Christians; namely, Matthias by the Church of Jerusalem,
and Paul, and Barnabas by the Church of Antioch; so were also the
Presbyters, and Pastors in other Cities, elected by the Churches of
those Cities. For proof whereof, let us consider, first, how S. Paul
proceeded in the Ordination of Presbyters, in the Cities where he had
converted men to the Christian Faith, immediately after he and Barnabas
had received their Apostleship. We read (Acts 14. 23. ) that "they
ordained Elders in every Church;" which at first sight may be taken for
an Argument, that they themselves chose, and gave them their authority:
But if we consider the Originall text, it will be manifest, that they
were authorized, and chosen by the Assembly of the Christians of each
City. For the words there are, "cheirotonesantes autoispresbuterous kat
ekklesian," that is, "When they had Ordained them Elders by the Holding
up of Hands in every Congregation. " Now it is well enough known, that in
all those Cities, the manner of choosing Magistrates, and Officers,
was by plurality of suffrages; and (because the ordinary way of
distinguishing the Affirmative Votes from the Negatives, was by Holding
up of Hands) to ordain an Officer in any of the Cities, was no more
but to bring the people together, to elect them by plurality of Votes,
whether it were by plurality of elevated hands, or by plurality of
voices, or plurality of balls, or beans, or small stones, of which every
man cast in one, into a vessell marked for the Affirmative, or Negative;
for divers Cities had divers customes in that point. It was therefore
the Assembly that elected their own Elders: the Apostles were onely
Presidents of the Assembly to call them together for such Election, and
to pronounce them Elected, and to give them the benediction, which now
is called Consecration. And for this cause they that were Presidents
of the Assemblies, as (in the absence of the Apostles) the Elders were,
were called proestotes, and in Latin Antistities; which words signifie
the Principall Person of the Assembly, whose office was to number the
Votes, and to declare thereby who was chosen; and where the Votes were
equall, to decide the matter in question, by adding his own; which is
the Office of a President in Councell. And (because all the Churches
had their Presbyters ordained in the same manner,) where the word is
Constitute, (as Titus 1. 5. ) "ina katasteses kata polin presbuterous,"
"For this cause left I thee in Crete, that thou shouldest constitute
Elders in every City," we are to understand the same thing; namely, that
hee should call the faithfull together, and ordain them Presbyters by
plurality of suffrages. It had been a strange thing, if in a Town, where
men perhaps had never seen any Magistrate otherwise chosen then by an
Assembly, those of the Town becomming Christians, should so much as have
thought on any other way of Election of their Teachers, and Guides, that
is to say, of their Presbyters, (otherwise called Bishops,) then this of
plurality of suffrages, intimated by S. Paul (Acts 14. 23. ) in the word
Cheirotonesantes: Nor was there ever any choosing of Bishops, (before
the Emperors found it necessary to regulate them in order to the keeping
of the peace amongst them,) but by the Assemblies of the Christians in
every severall Town.

The same is also confirmed by the continuall practise even to this day,
in the Election of the Bishops of Rome. For if the Bishop of any place,
had the right of choosing another, to the succession of the Pastorall
Office, in any City, at such time as he went from thence, to plant the
same in another place; much more had he had the Right, to appoint his
successour in that place, in which he last resided and dyed: And we find
not, that ever any Bishop of Rome appointed his successor. For they were
a long time chosen by the People, as we may see by the sedition raised
about the Election, between Damascus, and Ursinicus; which Ammianus
Marcellinus saith was so great, that Juventius the Praefect, unable to
keep the peace between them, was forced to goe out of the City; and that
there were above an hundred men found dead upon that occasion in the
Church it self. And though they afterwards were chosen, first, by the
whole Clergy of Rome, and afterwards by the Cardinalls; yet never any
was appointed to the succession by his predecessor. If therefore they
pretended no right to appoint their successors, I think I may reasonably
conclude, they had no right to appoint the new power; which none could
take from the Church to bestow on them, but such as had a lawfull
authority, not onely to Teach, but to Command the Church; which none
could doe, but the Civill Soveraign.




Ministers Of The Church What

The word Minister in the Originall Diakonos signifieth one that
voluntarily doth the businesse of another man; and differeth from a
Servant onely in this, that Servants are obliged by their condition,
to what is commanded them; whereas Ministers are obliged onely by
their undertaking, and bound therefore to no more than that they have
undertaken: So that both they that teach the Word of God, and they that
administer the secular affairs of the Church, are both Ministers, but
they are Ministers of different Persons. For the Pastors of the Church,
called (Acts 6. 4. ) "The Ministers of the Word," are Ministers of Christ,
whose Word it is: But the Ministery of a Deacon, which is called (verse
2. of the same Chapter) "Serving of Tables," is a service done to the
Church, or Congregation: So that neither any one man, nor the whole
Church, could ever of their Pastor say, he was their Minister; but of
a Deacon, whether the charge he undertook were to serve tables, or
distribute maintenance to the Christians, when they lived in each City
on a common stock, or upon collections, as in the first times, or to
take a care of the House of Prayer, or of the Revenue, or other worldly
businesse of the Church, the whole Congregation might properly call him
their Minister.

For their employment, as Deacons, was to serve the Congregation; though
upon occasion they omitted not to preach the Gospel, and maintain the
Doctrine of Christ, every one according to his gifts, as S. Steven did;
and both to Preach, and Baptize, as Philip did: For that Philip, which
(Act. 8. 5. ) Preached the Gospel at Samaria, and (verse 38. ) Baptized
the Eunuch, was Philip the Deacon, not Philip the Apostle. For it is
manifest (verse 1. ) that when Philip preached in Samaria, the Apostles
were at Jerusalem, and (verse 14. ) "When they heard that Samaria had
received the Word of God, sent Peter and John to them;" by imposition of
whose hands, they that were Baptized (verse 15. ) received (which before
by the Baptisme of Philip they had not received) the Holy Ghost. For it
was necessary for the conferring of the Holy Ghost, that their Baptisme
should be administred, or confirmed by a Minister of the Word, not by a
Minister of the Church. And therefore to confirm the Baptisme of those
that Philip the Deacon had Baptized, the Apostles sent out of their own
number from Jerusalem to Samaria, Peter, and John; who conferred on them
that before were but Baptized, those graces that were signs of the Holy
Spirit, which at that time did accompany all true Beleevers; which what
they were may be understood by that which S. Marke saith (chap. 16. 17. )
"These signs follow them that beleeve in my Name; they shall cast out
Devills; they shall speak with new tongues; They shall take up Serpents,
and if they drink any deadly thing, it shall not hurt them; They shall
lay hands on the sick, and they shall recover. " This to doe, was it that
Philip could not give; but the Apostles could, and (as appears by this
place) effectually did to every man that truly beleeved, and was by
a Minister of Christ himself Baptized: which power either Christs
Ministers in this age cannot conferre, or else there are very few true
Beleevers, or Christ hath very few Ministers.




And How Chosen What

That the first Deacons were chosen, not by the Apostles, but by a
Congregation of the Disciples; that is, of Christian men of all sorts,
is manifest out of Acts 6. where we read that the Twelve, after the
number of Disciples was multiplyed, called them together, and having
told them, that it was not fit that the Apostles should leave the Word
of God, and serve tables, said unto them (verse 3. ) "Brethren looke you
out among you seven men of honest report, full of the Holy Ghost, and of
Wisdome, whom we may appoint over this businesse. " Here it is manifest,
that though the Apostles declared them elected; yet the Congregation
chose them; which also, (verse the fift) is more expressely said, where
it is written, that "the saying pleased the multitude, and they chose
seven, &c. "




Of Ecclesiasticall Revenue, Under The Law Of Moses

Under the Old Testament, the Tribe of Levi were onely capable of the
Priesthood, and other inferiour Offices of the Church. The land
was divided amongst the other Tribes (Levi excepted,) which by the
subdivision of the Tribe of Joseph, into Ephraim and Manasses, were
still twelve. To the Tribe of Levi were assigned certain Cities for
their habitation, with the suburbs for their cattell: but for their
portion, they were to have the tenth of the fruits of the land of their
Brethren. Again, the Priests for their maintenance had the tenth of that
tenth, together with part of the oblations, and sacrifices. For God had
said to Aaron (Numb. 18. 20. ) "Thou shalt have no inheritance in their
land, neither shalt thou have any part amongst them, I am thy part, and
thine inheritance amongst the Children of Israel. " For God being then
King, and having constituted the Tribe of Levi to be his Publique
Ministers, he allowed them for their maintenance, the Publique revenue,
that is to say, the part that God had reserved to himself; which were
Tythes, and Offerings: and that it is which is meant, where God saith, I
am thine inheritance. And therefore to the Levites might not unfitly
be attributed the name of Clergy from Kleros, which signifieth Lot, or
Inheritance; not that they were heirs of the Kingdome of God, more than
other; but that Gods inheritance, was their maintenance. Now seeing
in this time God himself was their King, and Moses, Aaron, and the
succeeding High Priests were his Lieutenants; it is manifest, that the
Right of Tythes, and Offerings was constituted by the Civill Power.

After their rejection of God in the demand of a King, they enjoyed still
the same revenue; but the Right thereof was derived from that, that the
Kings did never take it from them: for the Publique Revenue was at
the disposing of him that was the Publique Person; and that (till the
Captivity) was the King. And again, after the return from the Captivity,
they paid their Tythes as before to the Priest. Hitherto therefore
Church Livings were determined by the Civill Soveraign.




In Our Saviours Time, And After

Of the maintenance of our Saviour, and his Apostles, we read onely they
had a Purse, (which was carried by Judas Iscariot;) and, that of the
Apostles, such as were Fisher-men, did sometimes use their trade; and
that when our Saviour sent the Twelve Apostles to Preach, he forbad them
"to carry Gold, and Silver, and Brasse in their purses, for that
the workman is worthy of his hire:" (Mat. 10. 9,10. ) By which it
is probable, their ordinary maintenance was not unsuitable to their
employment; for their employment was (ver. 8. ) "freely to give, because
they had freely received;" and their maintenance was the Free Gift of
those that beleeved the good tyding they carryed about of the coming
of the Messiah their Saviour. To which we may adde, that which was
contributed out of gratitude, by such as our Saviour had healed of
diseases; of which are mentioned "Certain women (Luke 8. 2,3. ) which had
been healed of evill spirits and infirmities; Mary Magdalen, out of whom
went seven Devills; and Joanna the wife of Chuza, Herods Steward; and
Susanna, and many others, which ministred unto him of their substance.

After our Saviours Ascension, the Christians of every City lived in
Common, (Acts 4. 34. ) upon the mony which was made of the sale of their
lands and possessions, and laid down at the feet of the Apostles, of
good will, not of duty; for "whilest the Land remained (saith S. Peter
to Ananias Acts 5. 4. ) was it not thine? and after it was sold, was it
not in thy power? " which sheweth he needed not to have saved his land,
nor his money by lying, as not being bound to contribute any thing at
all, unlesse he had pleased. And as in the time of the Apostles, so also
all the time downward, till after Constantine the Great, we shall
find, that the maintenance of the Bishops, and Pastors of the Christian
Church, was nothing but the voluntary contribution of them that had
embraced their Doctrine. There was yet no mention of Tythes: but
such was in the time of Constantine, and his Sons, the affection of
Christians to their Pastors, as Ammianus Marcellinus saith (describing
the sedition of Damasus and Ursinicus about the Bishopricke,) that it
was worth their contention, in that the Bishops of those times by the
liberality of their flock, and especially of Matrons, lived splendidly,
were carryed in Coaches, and sumptuous in their fare and apparell.

The Ministers Of The Gospel Lived On The Benevolence Of Their Flocks
But here may some ask, whether the Pastor were then bound to live upon
voluntary contribution, as upon almes, "For who (saith S. Paul 1 Cor. 9.
7. ) goeth to war at his own charges? or who feedeth a flock, and eatheth
not of the milke of the flock? " And again, (1 Cor. 9. 13.