<p>Hitherto hath been shewn what the Pastors of the Church are; what are the
points of their Commission (as that they were to Preach, to Teach, to
Baptize, to be Presidents in their severall Congregations;) what is
Ecclesiasticall Censure, viz. Excommunication, that is to say, in those
places where Christianity was forbidden by the Civill Laws, a putting of
themselves out of the company of the Excommunicate, and where Christianity
was by the Civill Law commanded, a putting the Excommunicate out of the
Congregations of Christians; who elected the Pastors and Ministers of the
Church, (that it was, the Congregation); who consecrated and blessed them,
(that it was the Pastor); what was their due revenue, (that it was none
but their own possessions, and their own labour, and the voluntary
contributions of devout and gratefull Christians). We are to consider now,
what Office those persons have, who being Civill Soveraignes, have
embraced also the Christian Faith.</p>
<h3><SPAN name="link2H_4_0600" id="link2H_4_0600"></SPAN> The Civill Soveraign Being A Christian Hath The Right Of Appointing Pastors </h3>
<p>And first, we are to remember, that the Right of Judging what Doctrines
are fit for Peace, and to be taught the Subjects, is in all Common-wealths
inseparably annexed (as hath been already proved cha. 18.) to the
Soveraign Power Civill, whether it be in one Man, or in one Assembly of
men. For it is evident to the meanest capacity, that mens actions are
derived from the opinions they have of the Good, or Evill, which from
those actions redound unto themselves; and consequently, men that are once
possessed of an opinion, that their obedience to the Soveraign Power, will
bee more hurtfull to them, than their disobedience, will disobey the Laws,
and thereby overthrow the Common-wealth, and introduce confusion, and
Civill war; for the avoiding whereof, all Civill Government was ordained.
And therefore in all Common-wealths of the Heathen, the Soveraigns have
had the name of Pastors of the People, because there was no Subject that
could lawfully Teach the people, but by their permission and authority.</p>
<p>This Right of the Heathen Kings, cannot bee thought taken from them by
their conversion to the Faith of Christ; who never ordained, that Kings
for beleeving in him, should be deposed, that is, subjected to any but
himself, or (which is all one) be deprived of the power necessary for the
conservation of Peace amongst their Subjects, and for their defence
against foraign Enemies. And therefore Christian Kings are still the
Supreme Pastors of their people, and have power to ordain what Pastors
they please, to teach the Church, that is, to teach the People committed
to their charge.</p>
<p>Again, let the right of choosing them be (as before the conversion of
Kings) in the Church, for so it was in the time of the Apostles themselves
(as hath been shewn already in this chapter); even so also the Right will
be in the Civill Soveraign, Christian. For in that he is a Christian, he
allowes the Teaching; and in that he is the Soveraign (which is as much as
to say, the Church by Representation,) the Teachers hee elects, are
elected by the Church. And when an Assembly of Christians choose their
Pastor in a Christian Common-wealth, it is the Soveraign that electeth
him, because tis done by his Authority; In the same manner, as when a Town
choose their Maior, it is the act of him that hath the Soveraign Power:
For every act done, is the act of him, without whose consent it is
invalid. And therefore whatsoever examples may be drawn out of History,
concerning the Election of Pastors, by the People, or by the Clergy, they
are no arguments against the Right of any Civill Soveraign, because they
that elected them did it by his Authority.</p>
<p>Seeing then in every Christian Common-wealth, the Civill Soveraign is the
Supreme Pastor, to whose charge the whole flock of his Subjects is
committed, and consequently that it is by his authority, that all other
Pastors are made, and have power to teach, and performe all other
Pastorall offices; it followeth also, that it is from the Civill
Soveraign, that all other Pastors derive their right of Teaching,
Preaching, and other functions pertaining to that Office; and that they
are but his Ministers; in the same manner as the Magistrates of Towns,
Judges in Courts of Justice, and Commanders of Armies, are all but
Ministers of him that is the Magistrate of the whole Common-wealth, Judge
of all Causes, and Commander of the whole Militia, which is alwayes the
Civill Soveraign. And the reason hereof, is not because they that Teach,
but because they that are to Learn, are his Subjects. For let it be
supposed, that a Christian King commit the Authority of Ordaining Pastors
in his Dominions to another King, (as divers Christian Kings allow that
power to the Pope;) he doth not thereby constitute a Pastor over himself,
nor a Soveraign Pastor over his People; for that were to deprive himself
of the Civill Power; which depending on the opinion men have of their Duty
to him, and the fear they have of Punishment in another world, would
depend also on the skill, and loyalty of Doctors, who are no lesse
subject, not only to Ambition, but also to Ignorance, than any other sort
of men. So that where a stranger hath authority to appoint Teachers, it is
given him by the Soveraign in whose Dominions he teacheth. Christian
Doctors are our Schoolmasters to Christianity; But Kings are Fathers of
Families, and may receive Schoolmasters for their Subjects from the
recommendation of a stranger, but not from the command; especially when
the ill teaching them shall redound to the great and manifest profit of
him that recommends them: nor can they be obliged to retain them, longer
than it is for the Publique good; the care of which they stand so long
charged withall, as they retain any other essentiall Right of the
Soveraignty.</p>
<h3><SPAN name="link2H_4_0601" id="link2H_4_0601"></SPAN> The Pastorall Authority Of Soveraigns Only Is De Jure Divino, That Of Other Pastors Is Jure Civili </h3>
<p>If a man therefore should ask a Pastor, in the execution of his Office, as
the chief Priests and Elders of the people (Mat. 21.23.) asked our
Saviour, “By what authority dost thou these things, and who gave thee this
authority:” he can make no other just Answer, but that he doth it by the
Authority of the Common-wealth, given him by the King, or Assembly that
representeth it. All Pastors, except the Supreme, execute their charges in
the Right, that is by the Authority of the Civill Soveraign, that is, Jure
Civili. But the King, and every other Soveraign executeth his Office of
Supreme Pastor, by immediate Authority from God, that is to say, In Gods
Right, or Jure Divino. And therefore none but Kings can put into their
Titles (a mark of their submission to God onely ) Dei Gratia Rex, &c.
Bishops ought to say in the beginning of their Mandates, “By the favour of
the Kings Majesty, Bishop of such a Diocesse;” or as Civill Ministers, “In
his Majesties Name.” For in saying, Divina Providentia, which is the same
with Dei Gratia, though disguised, they deny to have received their
authority from the Civill State; and sliely slip off the Collar of their
Civill Subjection, contrary to the unity and defence of the Common-wealth.</p>
<h3><SPAN name="link2H_4_0602" id="link2H_4_0602"></SPAN> Christian Kings Have Power To Execute All Manner Of Pastoral Function </h3>
<p>But if every Christian Soveraign be the Supreme Pastor of his own
Subjects, it seemeth that he hath also the Authority, not only to Preach
(which perhaps no man will deny;) but also to Baptize, and to Administer
the Sacrament of the Lords Supper; and to Consecrate both Temples, and
Pastors to Gods service; which most men deny; partly because they use not
to do it; and partly because the Administration of Sacraments, and
Consecration of Persons, and Places to holy uses, requireth the Imposition
of such mens hands, as by the like Imposition successively from the time
of the Apostles have been ordained to the like Ministery. For proof
therefore that Christian Kings have power to Baptize, and to Consecrate, I
am to render a reason, both why they use not to doe it, and how, without
the ordinary ceremony of Imposition of hands, they are made capable of
doing it, when they will.</p>
<p>There is no doubt but any King, in case he were skilfull in the Sciences,
might by the same Right of his Office, read Lectures of them himself, by
which he authorizeth others to read them in the Universities.
Neverthelesse, because the care of the summe of the businesse of the
Common-wealth taketh up his whole time, it were not convenient for him to
apply himself in Person to that particular. A King may also if he please,
sit in Judgment, to hear and determine all manner of Causes, as well as
give others authority to doe it in his name; but that the charge that
lyeth upon him of Command and Government, constrain him to bee continually
at the Helm, and to commit the Ministeriall Offices to others under him.
In the like manner our Saviour (who surely had power to Baptize) Baptized
none himselfe, but sent his Apostles and Disciples to Baptize. (John 4.2.)
So also S. Paul, by the necessity of Preaching in divers and far distant
places, Baptized few: Amongst all the Corinthians he Baptized only
Crispus, Cajus, and Stephanus; (1 Cor.1.14,16.) and the reason was,
because his principall Charge was to Preach. (1 Cor. 1.17.) Whereby it is
manifest, that the greater Charge, (such as is the Government of the
Church,) is a dispensation for the lesse. The reason therefore why
Christian Kings use not to Baptize, is evident, and the same, for which at
this day there are few Baptized by Bishops, and by the Pope fewer.</p>
<p>And as concerning Imposition of Hands, whether it be needfull, for the
authorizing of a King to Baptize, and Consecrate, we may consider thus.</p>
<p>Imposition of Hands, was a most ancient publique ceremony amongst the
Jews, by which was designed, and made certain, the person, or other thing
intended in a mans prayer, blessing, sacrifice, consecration,
condemnation, or other speech. So Jacob in blessing the children of Joseph
(Gen. 48.14.) “Laid his right Hand on Ephraim the younger, and his left
Hand on Manasseh the first born;” and this he did Wittingly (though they
were so presented to him by Joseph, as he was forced in doing it to
stretch out his arms acrosse) to design to whom he intended the greater
blessing. So also in the sacrificing of the Burnt offering, Aaron is
commanded (Exod. 29.10.) “to Lay his Hands on the head of the bullock;”
and (ver. 15.) “to Lay his Hand on the head of the ramme.” The same is
also said again, Levit. 1.4. & 8.14. Likewise Moses when he ordained
Joshua to be Captain of the Israelites, that is, consecrated him to Gods
service, (Numb. 27.23.) “Laid his hands upon him, and gave him his
Charge,” designing and rendring certain, who it was they were to obey in
war. And in the consecration of the Levites (Numb. 8.10.) God commanded
that “the Children of Israel should Put their Hands upon the Levites.” And
in the condemnation of him that had blasphemed the Lord (Levit. 24.14.)
God commanded that “all that heard him should Lay their Hands on his head,
and that all the Congregation should stone him.” And why should they only
that heard him, Lay their Hands upon him, and not rather a Priest, Levite,
or other Minister of Justice, but that none else were able to design, and
demonstrate to the eyes of the Congregation, who it was that had
blasphemed, and ought to die? And to design a man, or any other thing, by
the Hand to the Eye is lesse subject to mistake, than when it is done to
the Eare by a Name.</p>
<p>And so much was this ceremony observed, that in blessing the whole
Congregation at once, which cannot be done by Laying on of Hands, yet
“Aaron (Levit. 9.22.) did lift up his Hand towards the people when he
blessed them.” And we read also of the like ceremony of Consecration of
Temples amongst the Heathen, as that the Priest laid his Hands on some
post of the Temple, all the while he was uttering the words of
Consecration. So naturall it is to design any individuall thing, rather by
the Hand, to assure the Eyes, than by Words to inform the Eare in matters
of Gods Publique service.</p>
<p>This ceremony was not therefore new in our Saviours time. For Jairus (Mark
5.23.) whose daughter was sick, besought our Saviour (not to heal her,
but) “to Lay his Hands upon her, that shee might bee healed.” And (Matth.
19.13.) “they brought unto him little children, that hee should Put his
Hands on them, and Pray.”</p>
<p>According to this ancient Rite, the Apostles, and Presbyters, and the
Presbytery it self, Laid Hands on them whom they ordained Pastors, and
withall prayed for them that they might receive the Holy Ghost; and that
not only once, but sometimes oftner, when a new occasion was presented:
but the end was still the same, namely a punctuall, and religious
designation of the person, ordained either to the Pastorall Charge in
general, or to a particular Mission: so (Act. 6.6.) “The Apostles Prayed,
and Laid their Hands” on the seven Deacons; which was done, not to give
them the Holy Ghost, (for they were full of the Holy Ghost before thy were
chosen, as appeareth immediately before, verse 3.) but to design them to
that Office. And after Philip the Deacon had converted certain persons in
Samaria, Peter and John went down (Act. 8.17.)” and laid their Hands on
them, and they received the Holy Ghost.” And not only an Apostle, but a
Presbyter had this power: For S. Paul adviseth Timothy (1 Tim. 5.22.) “Lay
Hands suddenly on no man;” that is, designe no man rashly to the Office of
a Pastor. The whole Presbytery Laid their Hands on Timothy, as we read 1
Tim. 4.14. but this is to be understood, as that some did it by the
appointment of the Presbytery, and most likely their Proestos, or
Prolocutor, which it may be was St. Paul himself. For in his 2 Epist. to
Tim. ver. 6. he saith to him, “Stirre up the gift of God which is in thee,
by the Laying on of my Hands:” where note by the way, that by the Holy
ghost, is not meant the third Person in the Trinity, but the Gifts
necessary to the Pastorall Office. We read also, that St. Paul had
Imposition of Hands twice; once from Ananias at Damascus (Acts 9.17,18.)
at the time of his Baptisme; and again (Acts 13.3.) at Antioch, when he
was first sent out to Preach. The use then of this ceremony considered in
the Ordination of Pastors, was to design the Person to whom they gave such
Power. But if there had been then any Christian, that had had the Power of
Teaching before; the Baptizing of him, that is the making of him a
Christian, had given him no new Power, but had onely caused him to preach
true Doctrine, that is, to use his Power aright; and therefore the
Imposition of Hands had been unnecessary; Baptisme it selfe had been
sufficient. But every Soveraign, before Christianity, had the power of
Teaching, and Ordaining Teachers; and therefore Christianity gave them no
new Right, but only directed them in the way of teaching truth; and
consequently they needed no Imposition of Hands (besides that which is
done in Baptisme) to authorize them to exercise any part of the Pastorall
Function, as namely, to Baptize, and Consecrate. And in the Old Testament,
though the Priest only had right to Consecrate, during the time that the
Soveraignty was in the High Priest; yet it was not so when the Soveraignty
was in the King: For we read (1 Kings 8.) That Solomon Blessed the People,
Consecrated the Temple, and pronounced that Publique Prayer, which is the
pattern now for Consecration of all Christian Churches, and Chappels:
whereby it appears, he had not only the right of Ecclesiasticall
Government; but also of exercising Ecclesiasticall Functions.</p>
<h3><SPAN name="link2H_4_0603" id="link2H_4_0603"></SPAN> The Civill Soveraigne If A Christian, Is Head Of The Church In His Own Dominions </h3>
<p>From this consolidation of the Right Politique, and Ecclesiastique in
Christian Soveraigns, it is evident, they have all manner of Power over
their Subjects, that can be given to man, for the government of mens
externall actions, both in Policy, and Religion; and may make such Laws,
as themselves shall judge fittest, for the government of their own
Subjects, both as they are the Common-wealth, and as they are the Church:
for both State, and Church are the same men.</p>
<p>If they please therefore, they may (as many Christian Kings now doe)
commit the government of their Subjects in matters of Religion to the
Pope; but then the Pope is in that point Subordinate to them, and
exerciseth that Charge in anothers Dominion Jure Civili, in the Right of
the Civill Soveraign; not Jure Divino, in Gods Right; and may therefore be
discharged of that Office, when the Soveraign for the good of his Subjects
shall think it necessary. They may also if they please, commit the care of
Religion to one Supreme Pastor, or to an Assembly of Pastors; and give
them what power over the Church, or one over another, they think most
convenient; and what titles of honor, as of Bishops, Archbishops, Priests,
or Presbyters, they will; and make such Laws for their maintenance, either
by Tithes, or otherwise, as they please, so they doe it out of a sincere
conscience, of which God onely is the Judge. It is the Civill Soveraign,
that is to appoint Judges, and Interpreters of the Canonicall Scriptures;
for it is he that maketh them Laws. It is he also that giveth strength to
Excommunications; which but for such Laws and Punishments, as may humble
obstinate Libertines, and reduce them to union with the rest of the
Church, would bee contemned. In summe, he hath the Supreme Power in all
causes, as well Ecclesiasticall, as Civill, as far as concerneth actions,
and words, for these onely are known, and may be accused; and of that
which cannot be accused, there is no Judg at all, but God, that knoweth
the heart. And these Rights are incident to all Soveraigns, whether
Monarchs, or Assemblies: for they that are the Representants of a
Christian People, are Representants of the Church: for a Church, and a
Common-wealth of Christian People, are the same thing.</p>
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