VI. The nature of fpiritual Jurifdiction. BOOK BUT before there can be any fettled determination, whether truth do rèft on their part or on ours, touching Lay-Elders, we are to prepare the way thereunto by explication of fome things requifite and very needful to be confidered; as, firft, how befides that fpiritual power which is of order, and was inftituted for performance of thofe duties whereof there hath been speech already had, there is in the Church no lefs neceffary a fecond kind, which we call the power of jurifdiction. When the Apostle doth fpeak of ruling the Church of God, and of receiving accufations, his words have evident reference to the power of jurifdiction. Our Saviour's words to the power of order, when he giveth his Difciples charge, Mark xvi. faying, Preach: baptize: do this in remembrance of me. Mat. xxvii. Τίμα μὲν τὸν Θεὸν, ὡς αἴτιον τῶν ὅλων καὶ κύριον· Ἐπίσκοπον δὲ, ὡς ἀρχιερέα, Θε8 εἰκόνα φορῶντα, κατὰ μὲν τὸ ἄρχειν, Θε8, κατὰ δὲ τὸ ἱερατεύειν, Χρισε. Εpift. ad Smyrn. A Bilhop (faith Ignatius) doth bear the image of God and of Chrift; of God in ruling, of Christ in administering holy things. By this therefore we see a manifeft difference acknowledged between the power of Ecclefiaftical order, and the power of jurifdiction Ecclefiaftical. A&ts xx. 28. 1 Tim. v. 19. 19. I Cor. xi. 34. Το ως The spiritual power of the Church being fuch as neither can be challenged by right of nature, nor could by human authority be inftituted, because the forces and effects thereof are fupernatural and divine, we are to make no doubt or queftion but that from him which is the head, it hath descended unto us that are the body now invested therewith. He gave it for the benefit and good of fouls, as a mean to keep them in the path which leadeth unto endless felicity, a bridle to hold them within their due and convenient bounds, and, if they do go. aftray, a forcible help to reclaim them. to reclaim them. Now although there VI. there be no kind of fpiritual power, for which our BOOK Lord Jefus Chrift did not give both commiffion to exercife, and direction how to use the fame, although his Laws in that behalf recorded by the holy Evangelifts be the only ground and foundation, whereupon the practice of the Church muft fuftain itself yet, as all multitudes once grown to the form of focieties are even thereby naturally warranted to enforce upon their own fubjects particularly those things which public wifdom fhall judge expedient for the common good; fo it were abfurd to imagine the Church itself, the moft glorious amongst them, abridged of this liberty, or to think that no law, conftitution, or canon, can be further made either for limitation or amplification in the practice of our Saviour's ordinances, what foever occafion be offered through variety of times and things, during the state of this inconftant world, which bringeth forth daily fuch new evils as muft of neceffity by new remedies be redreffed, and did both of old enforce our venerable predeceffors, and will always constrain others, fometime to make, fometime to abrogate, fometime to augment, and again to abridge fometime; in fum, often to vary, alter, and change cuftoms incident unto the manner of exercifing that power which doth itself continue always one and the fame. I therefore conclude, that spiritual authority is a power which Chrift hath given to be used over them which are fubject, unto it for the eternal good of their fouls, according to his own most facred Laws and the wholesome pofitive Conftitutions of his Church. In doctrine referred unto action and practice, as this is which concerns fpiritual jurifdiction, the first found and perfect understanding is the knowledge of the end, because thereby both ufe doth frame, and contemplation judge all things. BOOK VI. Of Penitency, the chiefeft end propounded by spiritual Jurifdiction. Two kinds of Penitency, the one a private duty toward God, the other a duty of external difcipline. Of the virtue of Repentance from which the former duty proceedeth: and of Contrition the first part of that duty. SEEING that the chiefeft caufe of fpiritual jurifdiction is to provide for the health and fafety of men's fouls, by bringing them to see and repent their grievous offences committed against God, as alfo to reform all injuries offered with the breach of Chriftian love and charity toward their brethren in matters of Ecclefiaftical cognizance; the use of this power shall by fo much the plainlier appear, if firft the nature of repentance itself be known." We are by repentance to appeafe whom we offend by fin. For which caufe, whereas all fin deprives us of the favour of Almighty God, our way of reconciliation with him is the inward fecret repentance of the heart; which inward repentance alone fufficeth, unlefs fome fpecial thing, in the quality of fin committed, or in the party that hath done amifs, require more. For befides our fubmiffion in God's fight, repentance muft not only proceed to the private contentation of men, if the fin be a crime injurious; but also farther, where the wholefome difcipline of God's Church exacteth a more exemplary and open fatisfaction. Now the Church * Pœnitentiæ fecundæ, et unius, quanto in actu negotium eft tanto potior probatio eft, ut non fola confcientia proferatur, fed aliquo etiam actu adminiftretur. Second penitency, following that before Baptism, and being not more than once admitted in one man, requireth by fo much the greater labour to make it manifeft, for that it is not a work which can come again in trial, but must be therefore with fome open folemnity executed, and not to be discharged with the privity of confcience alone. Tertul. de pænitentia, cap. ix. VI. being fatisfied with outward repentance, as God is BOOK with inward, it shall not be amifs for more perfpicuity to term this latter always the virtue, that former the discipline of repentance, which difcipline hath two forts of penitents to work upon, inasmuch as it hath been accustomed to lay the offices of repentance on fome feeking, others fhunning them; on fome at their own voluntary requeft, on others altogether against their wills, as fhall hereafter appear by ftore of ancient examples. Repentance being therefore either in the fight of God alone, or elfe with the notice alfo of men, without the one, fometime throughly performed, but always practised more or less in our daily devotions and prayers, we can have no remedy for any fault; whereas the other is only required in fins of a certain degree of quality: the one neceffary for ever, the other fo far forth as the laws and order of God's Church fhall make it requifite. The nature, parts, and effects of the one always the fame; the other limited, extended, and varied by infinite occafions. 20. The virtue of repentance in the heart of man is God's handy work, a fruit or effect of divine grace, which grace continually offereth itself even unto them that have forfaken it, as may appear by the words of Chrift in St. John's Revelation, I ftand at Apoc. iii. the door and knock: nor doth he only knock without, but also within affift to open, whereby access and entrance is given to the heavenly prefence of that faving power, which maketh man a repaired temple for God's good Spirit again to inhabit. And albeit the whole train of virtues which are implied in the name of grace be infused at one inftant, yet because, when they meet and concur unto any effect in man, they have their diftinct operations rifing orderly one from another, it is no unneceffary thing that we note the way or method of the Holy Ghoft in framing man's finful heart to repentance. A work, the first foundation whereof is laid by opening and illu B 4 minating VI. BOOK minating the eye of faith, because by faith are dif covered the principles of this action, whereunto unless the understanding do first affent, there can follow in the will towards penitency no inclination at all. Contrariwife, the refurrection of the dead, the judgment of the world to come, and the endless mifery of finners, being apprehended, this worketh fear; fuch as theirs was, who feeling their own distress and perplexity in that paffion befought our Lord's Apoftles earnestly to give them counfel what they should do. For fear is impotent and unable to advise itself; yet this good it hath, that men are thereby made defirous to prevent, if poffible they may, whatsoever evil they dread. The first thing that wrought the Ninevites' repentance, was fear of destruction within forty days: figns and miraculous works of God, being extraordinary representations of divine power, are commonly wont to ftir any the moft wicked with terror, left the fame power fhould bend itself against them. And because tractable minds, though guilty of much fin, are hereby moved to forfake those evil ways which make his power in fuch fort their aftonishment and fear, therefore our Saviour denounced his curfe against Chorazin and Bethfaida, faying, that, if Tyre and Sidon had feen that which they did, thofe figns which prevailed little with the one would have brought the others to repentance. As the like thereunto did in the men given to curious arts, of whom the Apoftolic hifActs xix. tory faith, that fear came upon them, and many which bad followed vain fciences, burnt openly the very. books out of which they had learned the fame. As fear of contumely and difgrace amongst men, together with other civil punishments, are a bridle to restrain from any heinous acts whereinto men's ' outrage would otherwise break; fo the fear of divine revenge and punishment, where it takes place, doth make men defirous to be rid likewife from that inward guiltinefs of fin wherein they would elfe fecurely. 17-19. continue, |