or for him and that is loosing The former is called binding because it more strictly doth bind him to suffer that punishment to which he was liable upon the Transgression of the Law. There was an Obligation upon him 1. To Obedience 2. Upon Disobedience there follows a Guilt which is an Obligation to Punishment 3. Judgment doth continue this Obligation and makes the Punishment unavoidable The latter is a loosing because upon some condition performed it frees him from the punishment and the bond of guilt Of this binding there be several degrees For as in a Civil Government there be several degrees of punishment according to the several degrees of the offences so it 's in the Church One of the highest punishments and degrees of binding is to make one as an Heathen and a Publican These words are differently understood and expounded Grotius thinks that our Saviour in them did not intend Excommunication Many take it for granted that to be censured and judged an Heathen and Publican is to be cast out of the Church and excommunicated And from these two words Heathen and Publican divers and amongst the rest Quinquecclesiensis and D. Andrews do observe a twofold Excommunication The one is the greater and that is to be as an Heathen the other the less which is to be as a Publican The Heathen was out of the Church the Publican was not The Heathen might not the Publican might come into the Temple the Heathen were strangers to the Common-wealth of the Israel and were Loammi the Publican being a Jew was in the Church but like a scandalous Brother Whether this distinction be here intended or no it 's certain 1. That there are degrees of Ecclesiastical as well as Civil Penalties 2. That by this being as an Heathen and Publican is meant an Ecclesiastical not a civil punishment in matter of Religion 3. Both were deprived of Ecclesiastical Communion In the text If he will not hear the Church let him be to thee as an Heathen and a Publican Three things are to be observed 1. The Penalty and the Execution 2. The Sentence to be Executed 3. The Crime or Cause The Execution is to account him as an Heathen and a Publican which is not to take away his House Lands Goods Civil Liberty Life but to separate from him and have no Communion with him in matter of Religion and Spiritual Society and to testifie their dislike of him by shunning his company 2. The sentence is the judgement of the Church whereupon this Separation and non-Non-communion is grounded For the Church must judge and pass the sentence before we can have any sufficient warrant for refusal of society 3. The crime or cause must be made evident before the Judge pass Sentence and it is not only the trespass or offence but impenitence manifested to the Ecclesiastical Judge Not to hear the Church is for the guilty Brother not to confess and reform upon the Churches publick admonition This puts him in an immediate capacity of condemnation and punishment But more of Ecclesiastical censures in the second Book section 8 The Ratification of this sentence of the Church which is the sixth thing followeth in these words Whatsoever ye shall bind on earth shall be bound in Heaven c. which are added as Hillary saith well in terrorem metus maximi to strike a terrour into the hearts of all such as shall make themselves liable to the censures of the Church Yet they are not only for terrour but for the sweetest consolation of the penitent absolved by the Church and so also for the encouragement of the Church to proceed in Discipline against the greatest For though she hath not the sword nor any coactive force to imprison fine banish put to death and the prophane and worldly wretches do not fear her censures yet her censures shall be executed from Heaven and be more terrible than any punishments inflicted by sword of civil Sovereigns This Ratification includes two things 1. That when this judgment is once past according to the Rules of Christ the supream Judge doth approve and decree it to be irrecoveverable 2. That he will by a Divine and never failing power execute it so that neither can any appeal or complaint of a nullity make it void nor any contrary strength or force hinder the execution In this respect Hillary saith its Judicium immobile and cannot be reversed Hierom that it s corroborated and cannot be infringed Tertullian that its Prejudicium ultimi judicii and stands good as that ever shall section 9 The means whereby this Ratification is obtained and the manner how it is effected come in the last place to be observed The means is their consent and prayer For if two of them shall agree on earth as touching any thing that they shall ask it shall be done for them by my Father which is in Heaven which words do signifie that they should agree upon the sentence and pass the same with prayer The manner how it comes to pass to be effected is that when two or three of them are gathered together in Christs name he will be in the midst of them ver 20. For it s not to be done in their own name or by their own power but they must assemble and proceed in Christs name and in his name give the definitive sentence According to this Law the Apostle gave direction in Christs name to gather together and with the power of Jesus Christ to deliver the scandalous person to Satan 1 Cor. 5.4 So that Christ will be present with them direct them and assist them and the work shall be more his than theirs section 10 Having 1. Examined two places not pertinent 2. Enlarged upon the words of the Institution I will thirdly confirm the proposition from such places as treat of the exercise of this power 1. These are such as speak of Legislation 2. Of making Officers 3. Of Jurisdiction The first of Legislation and making of Canons concerning matters controverted As for Canons concerning things not controverted we find single Apostles especially Paul and he most of all in his first Epistle to Timothy declaring and delivering them without any other joyned with them The exercise of this Legislative power we find in that famous Synod held at Jerusalem Acts 15. The difference of the interpretations of this text is no less than of the former For some question whether it was a formal Synod having power to bind or only an Assembly for advice Some make it not only a Synod invested with a binding force but judge it to be a most excellent pattern for all Synodical Assemblies in time to come yet these are not certain whether it was general in respect of all Churches then extant But let it be a Synod having a binding force it s doubted how the Canons could bind other Churches who sent no delegates to represent them and Act for them Whether did they bind because it was a general Council in
represented to us either immediately by examination of their knowledge and knowledge of their practise either from our own sight or their expressions mediately by the testimony of others who are judged by us to be credible By this the grosly ignorant and such as trade and constantly live in sin and are obstinate and refuse to be reformed are excluded To these must be added such as are grosly erroneous and blasphemers and such as deny plain and saving truth with divers others For all these may have sufficient knowledge and for their lives may be blameless and for their outward carriage eminently just honest holy But that which makes the Question difficult is the difference between such as never were born in the Church nor baptized nor admitted for Christians and those who have been either born in the Church baptized lived and continued Christians by profession or such as upon their profession and promise when they were at age were baptized and admitted Shall their Birth give them right to Baptism and their Baptism right to Membership and the gross ignorance of them born in the Church and baptized make them no Members or deprive them of their native and baptismal Right Or shall it not But suppose they have some knowledge of Christ and the principles of Christianity and yet be Idolaters Covetous Drunkards Railers Incestuous Persons for one that is called a Brother and a real Member of a particular Church may be such as is evident from 1 Cor. 5.11 12. Besides such a Brother may deny to hear the Church as is implied Mat. 18.17 Yet these may own their Baptism profess their Faith in Christ and utterly renounce all other Religions The Question therefore is Whether these and such like are not Members of a Church Christian If they be not how can the Church censure judge them and cast them out Yet such owning their Baptism and the Faith whereinto they were baptized may be censured and if they will not hear the Church may be cast out These are neither Pagans nor Mahumetans nor unbelieving Jews they will abhor them God will judge them as Christians as being baptized as having heard the Gospel as owning Christ and professing their hope to be saved by him though he will say unto them Depart from me ye workers of iniquity These if cast forth do not cease to be Brethren till they renounce Christianity These associate with Christians frequent Christian Assemblies for Divine Worship and usually are under the Ministry and if there be any External Government by their very Baptism owned are Subjects to the Power of the Keys Many as bad as these and some worse were in the Church of the Jews and yet not Loammi but reckoned amongst the people of God till God took away both his Word and Spirit from them The Nicolaitans and the Disciples of Jezabel were as bad as these yet they were Members of the Churches where they lived how else could they be cast out as Christ commands The Valentinians and many of the Gnosticks were worse than these and yet many of them were in and of some Christian Church visible These must be either without or within except we can find a third place for them as they of the Church of Rome have invented Purgatory for such as were not good enough for Heaven or bad enough for Hell. They as I conceive do far better who inclose them within the pale of the visible Church and seek to reform them then they who place them in the outward Court and leave them amongst the Gentiles It were but reasonable that they who are so pure and strict in their new invented way would declare in proper terms their minimum quod sic and make the same evident out of the Scriptures But this they have not done they seem to us whatsoever they are amongst themselves to be Scepticks section 4 As there is a Controversie about Qualification so there is about Separation Separation presupposeth Union and Communion Ecclesiastical For as in Nature there can be no Separation but of things some ways joyned and united so it is in Government both Civil and Ecclesiastical For there cannot in proper sense be any Separation from the Church but of such as have been in a Church Members of a Christian Community or Subjects of an Ecclesiastical visible Polity This Communion is either with the whole as the party governing or with the Members amongst themselves as fellow-subjects if a Discipline be setled and it is in Doctrine and Profession or in Worship or in Discipline or in some of these or all But the Communion with the Church in general and with God the Father and Jesus Christ the Son is of an higher kind Communion presupposeth this Separation is either passive or active and voluntary Passive is when any is separated either justly or unjustly from a Christian Society and this may be negative or positive Negative is a non-admission after they had been formerly admitted and this may be done upon sufficient reason or without any just and sufficient cause Positive is a plain ejection of such as are in the Church Separation active is that which is voluntary and as the former so this may be just or unjust and may admit of several degrees according as the Union and Communion is For some separation may be total some partial and of partial some may be greater some less The reason why I take occasion to speak of this subject is because these are times of separation and it were good to know what may be justly done what not either in seperating others by non-admission or ejection or in separating our selves And this is a certain rule that all Union and Communion instituted commanded or approved of God ought to be observed and whosoever shall violate this must needs be guilty there can be no just or sufficient cause to do so The Church of England was formerly a true Protestant and Reformed Church and had the same publick Doctrine the same Form of publick Worship the same publick Discipline Yet because the first Reformation was judged imperfect and many Abuses and Corruptions entered in afterward which did alter it for the worst therefore a further and a new Reformation was thought to be at least expedient if not necessary That the first Reformation in respect of Discipline was imperfect is evident first from the book of Common-Prayer in the Rubrick of the Communion which plainly implies that the ancient Discipline was not and it seems could not at that time be restored and till the restoring of it the Commination must be used Yet it was never restored neither did any seem to seek it Again the imperfection thereof appears by that Book made by the Commissioners in the latter end of the Reign of Edward the Sixth which is called Reformatio legum Ecclesiasticarum Yet that though imperfect was never established nor by the Bishops put in practice The latter Abuses Innovasions Superstitions brought in by the Bishops and
strains and far from being any ground either of Logical or Theological proofs 2. Such as were proper might agree to that Church for that time when it was honoured with persons of eminent piety and learning which were found in it as being the seat of the Empire And such things might be true of that Church then which do not agree unto it now 3. It 's found by the searching of the ancient Manuscripts that some things have been foisted into the Books of these ancient Authors in favour of that Church For they who could even before the fourth Century was ended corrupt the Copy if not the Latine Original of the Nicene Council and put in a Canon for to warrant receiving appeals from Africk which was not found in the Greek Original are not much to be trusted 4. Suppose many or all of those ancient commendations which were proper should be true yet they will not amount to that plenitude of power which in after times was exercised and to this day is challenged by the Bishops of that See. 5. None of those honourable testimonies are of Divine authority or firmly grounded upon the Scriptures And what the Scriptures give them that we will not deny them 3. As for their arguments from Scriptures I have wondred that any rational man should ever use them as they are by them applied to the Pope To argue That because Christ said to Peter to thee I give the Keys of the Kingdom of Heaven and if thou lovest me feed my Sheep therefore the present Bishop of Rome is the Head and absolute Monarch of the Universal Church and invested with plenitude of power is very irrational There is such a vast distance between these Scriptures and the conclusion and so many mediums to be used before they can come at it and the same so uncertain that no man that will make use of his reason can assent unto the conclusion when all is said that can be said in behalf of this Universal Vicar from these Texts If we should maintain our cause against them by such arguments they would reject us with scorn and indignation Let his party plead and plead again for his Universal and transcendent power I am sure of one thing that if he loved Christ as Peter professed he did and had a mind sincerely bent to feed his Flock he would never challenge much less exercise such vast power That Christ left a power sufficient to the Church we verily believe but that he delegated so great a power or delegated it unto him we utterly deny and have great reason for it Yet because we will not submit unto his papal Majesty we must be condemned as Schismaticks and Hereticks deprived of all hope of Salvation as having no Communion with that Church whereof he is Head and lodged in Hell the lowest Hell. And all this is done upon the weakest grounds that ever rational man did use But we appeal to Heaven where Christ will be our Advocate and plead our cause and carry it too If it were needful I would single out the chiefest arguments used by them of Rome to maintain this Title and answer them distinctly But this is done already by many worthy and learned men Therefore I will take it for granted as that which hath been made good and evident that the Pope is not the first and proper subject of the power of the Keys CHAP. X. Whether the Civil State have any good Title to the Power of the Keys section 1 YET if the Pope cannot have and hold this power yet the Princes Soveraigns and civil States especially Christian will assume it and they have the strongest and the surest way of all others if they once get possession for to keep it and that 's the Sword. King Henry 8. did not only refuse to submit unto the Roman supremacy but took it to himself and became within his own Dominions over all persons in all causes as well Ecclesiastical as Civil supream Head and Governour So the Priest by the Prince was divested of a considerable part both of his power and also his Revenue But whether he could be the proper subject of this spiritual Power or make good his Title to it was much doubted and that by many As King he was but caput regni non Ecclesiae and as such he might have some Civil but no Ecclesiastical Power at all Yet though it was called Ecclesiastical yet it was not such Grammatice sed Rhetorice not properly but by a Trope a Metonymie of the adjunct for the Subject circa quod For the power of a State Temporal is only Civil if properly and formally considered yet the Civil Soveraign had always something to do in matters of Religion concerning which it may make Laws pass Judgment and execute the same yet the Laws the Judgments the Execution were Civil not strictly Ecclesiastical Therefore such as maintained the Regal Supremacy in Ecclesiasticals were so wise as to say that it was but materially and objectively in the Crown In which sense it was always due to Civil Powers as Civil as appears from Deut. 13. and many other places of Scripture as also from many Examples not only of the Kings of Judah but of Ninivy Babylon and Persia. That many of these Heathen Princes and also of the Kings of Israel did abuse this power for the establishment or exercise of a false Religion and Idolatry is no argument to prove they had it not but that they did not use it aright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circa sacra did always belong and that by divine institution to the Civil Higher Powers section 2 For the better understanding of this point several things are to be observed 1. That as there is no people so barbarous but profess and practise some Religion so there is no State or orderly Government but acknowledgeth some Deity or Divine Power upon which they conceive their publick Peace Safety Prosperity and good Success doth depend as we may by the very Scriptures and also by other Histories be informed For every Nation had their publick gods besides their Family-tutelar Deities It 's true though by the light of Nature considering the Glorious works of Heaven and Earth they might have known the true God yet they changed the Glory of God into a Lye or false God and conceived that to be a God which was no such thing 2. The supream Governours of these States had a special care to order the matters of that Religion which they publickly received They made Laws appointed Priests for the Service and Worship of their Gods. This is also evident from Scripture and from other Histories too This ordering of Religion as publick was always held a right of the publick Power 3. Yet they had no power to establish or observe any Religion or Worship but that which God had instituted according to the Laws of Nature or divine Revelation if they did they abused their Power For that very power as from
as some say at the King's command and that without Law and Authority of Parliament were confessed by many and exclaimed against generally and divers charged the Bishops as guilty of Usurpation And how could they be less when they imposed the reading of the Book of Sports and Recreations on the Lord's Day and punished divers Ministers refusing to read it and which was not tolerable the Rule of their Proceedings in the Exercise of their Power were Canons never allowed by Parliament besides the business of Altars and bowing towards them which had no colour of Law. Many began to set up Images in their Churches and innovate in Doctrine In consideration of all these things a Reformation if it might be had was thought necessary not only for the perfection of the first but also for to cut off the late introduced Corruptions and prevent the like for the future An opportunity seemed to be put into the hands of a Parliament with an Assembly of Divines for Advice to do this A Reformation they promise begin to act in the way and the expectation was great But instead of perfecting the former Reformation they cause a new Confession of Faith and new Catechisms to be made instead of the former Litany and Set-form of Worship a new Directory is composed and allowed for Discipline the Episcopal Power is abolished and the former Government dissolved the Presbyterian way and that very near to that of Scotland is agreed upon So that whatsoever was formerly determined by Law is null and void In the end all that was done in Doctrine Worship and Discipline in a time of War without and against the mind of the King did vanish was rejected by many and received by few and such an Indulgence under pretence of favouring tender Consciences was granted that every one seemed to be left at liberty Hence sprang so many Separations and Divisions that England since she became Christian never saw the like There were Divisions in Doctrine so many as could not be numbred and men were in their judgments not only different but contrary And the former Errours pretended to be great were few in number far less noxious in quality to these latter which were very many and some of them blasphemous and abominable All the old damned Heresies seemed to be revived and raked out of Hell and the more vain and blasphemous the Opinion was it was by some the more admired For Worship instead of some Ceremonies or Superstitions at the worst all kind of Abominations brake out of the bottomless Pit. Some professed high Attainments and Dispensations to the contempt of Sabbaths Sacraments and Scripture it self Some turned Ranters as though the old abominable Gnosticks had been conjured up from Hell. Some become Seekers till they lost all Religion Some were Quakers and most rude uncivil inhumane Wretches deadly Enemies of the Ministery and most violent Opposers of the Truth and some no ways ill affected but otherwise well disposed people seemed to be suddenly bewitched as the Galatians were and could give no Reason nor Scripture for the Separation and Alterations To be Anabaptists seemed to be no Offence in comparison of the former For Discipline some adhered to the Prelatical Form and refused Communion with the Presbyterian Party who with the Scottish Kirk thought their way to be the pattern in the Mount. The Congregational was of another mind and stood at as far a distance from them on one hand as the rigid Prelatical Party did on another Yet in all this God preserved an Orthodox Party who retained the substance of the Protestant Religion with moderation and these are they whom God will bless and make victorious in the end For all these came to pass and were ordered by Divine Providence to discover the Frailty of all the Wickedness of some the Hypocrisie of others to mainifest the Approved to confirm the Sincere and let men know what a blessing Order and Government in Church and State must needs be Here are many Separations some passive but many active As for the Quakers Seekers Above-Ordinance-Men Ranters their Separation under pretence of greater Purity is abominable The Antipedobaptists and the Catabaptists cannot justify themselves and in the end it will appear The Dissenting Bretheren and Congregational Party after they began to gather Churches with the rigid Prelatists and Presbyterians cannot be excused They who actually concurred to procure a Liberty and Indulgence especially the Zealots in that work who had a design to promote their own way have much to answer for and their account will be heavy And surely they are no ways innocent who took away the former Laws and Government before they had a better and in their own power effectually to establish them And whosoever departed from the former legal Doctrine Worship and Discipline in any thing wherein it was agreeable to the Word of God must needs be worthy of blame as also those who took an ill course to introduce that which was better They who will not Communicate with others or refuse to admit unto Communion with themselves in all parts of Worship such as are Orthodox and not changeable with Scandal are Offenders and cannot be free from Schism in some degree The Usurpations of the Bishops and the Innovations made by them and their Party together with their Negligence and Remisness in the more material parts of Discipline gave no little cause of Divisions and Separations To be hasty high rigid in Reformation is a cause of many and great Mischiefs This Church of England upon the first Reformation within a few Years brought forth to God even under that imperfect Reformation many precious Saints and glorious Martyrs And after the Persecution how did she multiply and yield as many able and godly Ministers and gracious Servants of God as any Church in the World of that compass And all those good Children were begotten nursed and encreased whilst under one supreme independent national Judicatory And though the first Reformation was imperfect and the Church in some things corrupted and many Members of the same without sufficient cause persecuted by some of the ungodly and unworthy Bishops yet for any of the Subjects and Members to separate from her without some weighty cause must needs be a sin A Reformation might have been made without pulling down the whole Frame and opening a way to the ensuing Divisions Imperfection is no sufficient cause to separate from that Church wherein any person receives his Christian being or continuance or growth of that being neither is every kind of Corruption No Church but hath some defects but hath some corruptions and no man should depart from any Christian Society further than that Society is departed from God. To depart and divide upon conceits of greater purity and perfection or out of a spirit of Innovation or in any thing which is approved of God and not contrary to his Word cannot be lawful Let every one therefore reflect upon the former Divisions and
Politica Sacra Civilis Or A Model of Civil and Ecclesiastical GOVERNMENT WHEREIN Besides the positive Doctrine concerning STATE and CHVRCH in general Are debated the principal Controversies of the TIMES concerning the CONSTITUTION OF THE State and Church OF ENGLAND Tending to Righteousness Truth and Peace By GEORGE LAWSON Rector of More in the County of Salop. The Second Edition LONDON Printed for J.S. and are to be Sold by T. Goodwin at the Maidenhead over against St. Dustans Church in Fleet-street 1689. THE EPISTLE TO THE READER Reader IN the time of our divisions and the execution of God's Judgments upon the three Nations I set my self to inquire into the causes of our sad and woful condition and to think of some Remedies to prevent our Ruine Whilst I was busie in this search I easily understood that the Subject of our Differences was not only the State but the Church This gave occasion to peruse such Authors as write of Government and to study the Political part of the Holy Scriptures wherein I found many things concerning the Constitution the Administration the Corruption the Conversion and Subversion of Civil States and Kingdoms with much of Church-Discipline There I observed certain Rules of Government in general and some special and proper to Civil or else to Ecclesiastical Polities All these according to my poor Ability I reduced to Method and applyed them to our own Church and State severally I further took notice of our principal differences both Civil and Ecclesiastical and did freely deliver mine own Judgment concerning the particular parties and their Opinions yet so that I endavoured to be of no Party as a Party And tho' in some things I differ from them yet it was not out of singularity or an humour of opposition but out of an unfeigned desire of Truth which in many things I found so evident that whosoever should not acknowledge it must needs be wilful and blinded with partiality or prejudice Whilst I go on in this work I easily perceived that as our sins and impenitency brought God's Judgments upon us so our ignorance and errours in matters of Government with prejudice partiality pride obstinacy and want of charity were the causes of our divisions which gave great advantage to our Enemies and Foreign Polititians who as formerly so now especially at this time fear our union and agreement more than ever because we are become a Warlike Nation and furnished with Gallant Men both by Sea and Land therefore their great Work is to continue our Differences amongst our selves as subservient to their Interest These causes once discovered the Remedies were obvious if men were in any capacity to make use of them For sincere repentance and a real reformation private and publick with the punishment of crying sins are very effectual to avert God's Judgments And to renounce our Errours to be informed in the Truth to lay aside all pride partiality prejudice obstinacy self-interest to put on humility and charity which is the bond of perfection and to let the peace of God rule in our hearts are the only way to quench the fire of Contention and firmly to cement us together Yet though good men may propose clear truths dispel the mists of Errour perswade to repentance and pray yet there seems to be little hope of peace and settlement For after so many fearful Judgments executed upon us and severe admonitions given us from Heaven pride covetousness injustice oppression malice cruelty and abominable hypocrisie continue and nothing is reformed This is the reason why God's hand is stretched out still many persons have suffered many great Families have been ruined many feel God's heavy hand to this day but who shall suffer most and last no man knows Men of the same English Blood and of the same Protestant Profession continue obstinate in their Errors rigid and high in their Opinions resolved in their different Designs admire their own Models of Government in Church and State will not abate of their Confidence and refuse to recede from their supposed Principles Some are for a boundless Liberty and will not be confined by the rules and dictates of Reason or the common Faith revealed from Heaven these have no Principles but seem to have abandoned not only Christianity but their own reason Some are for Peace yet only upon their own terms though not so reasonable at they should be Some complain they are wrong'd and must be satisfied Others are very high and must be revenged Every party must reign or else they will be Enemies Many men of great Estates and excellent Parts who as yet have suffered little or nothing look on as Strangers and will do nothing whilst Church and State lye a Bleeding ready to breathe out their last And what can be the issue but that either we shall be brought very low made a poor and base people and willing of peace upon very hard terms and yet hardly obtain it or we shall be made a scorn and derision to the Nations round about us a prey unto our Enemies and they who hate us shall rule over us To prevent so sad a condition my humble request to all true hearted English Protestants is seriously to consider 1. What our Condition was before the Scots first entered England with an Army 2. What those things were which then the best and wisest desired to be reformed both in Church and State. 3. What Reformation we are capable of at this present time 4. Where the guilt of so much blood as hath been shed especially in Ireland doth principally lye 5. What our duty is as we are English as we are Christians as we are Protestants which amongst other things is to deliver the Gospel to our Posterity as we received it from our Fathers 6. What may be the most effectual means according to the rules of Reason and Divine Revelation to promote the publick good without respect of Persons or Parties that so no wicked men but onely such as fear God may have cause to rejoyce This is all I thought good by this Epistle to signifie unto thee at the present for the rest referring thee to the Book and remaining Thine to serve in the Lord George Lawson In opus politicum viri clarissimi Georgi Lawsonii popularis mei QVis tandem augustas regnandi digerit artes Et solidam sceptris commodat Author opem Instituit magnas subtilis pagina Gentes Dat populis pacem principibusque fidem Publica privatâ sudantur munia dextrâ Quod multi curant unius ecce labor Tam benè regna locat potuit regnâsse videri Heu major cathedrâ quà m fuit ille suâ Stant secura brevi subnixa Palatia chartâ Nec facilè amoto cardine regna labant Vendicat haec populis leges vim legibus armat Te Themi quae debes plectere sola potes Nil metuas neque jam metuaris Regule demptum est Posse nocere aliis velle nocere tibi Haec succurrisset
nascenti pagina Romae Ne vacet Egeriam consuluisse Numae Nôsset Sparta isthaec duro formata Lycurgo Secula mansisset quot stetit illa dies Nec tibi Parthenope gemino quater amplius anno Mutâsset dominos plebs malefida suos Nec sibi foedâsset fastos tam turpiter Anglus Mille per incertas mobilis usque vices Quam bene Lawsoni magni dignissimus haeres Nominis ille salo jura dat ipse solo Qui regnare doces qui parere libenter Imperium calami cedimus ecce tibi Te tantum genuit vicus brevis angulus orbis Langcliff nascenti conscia terra mihi Eborac invideant vel Athenae debeo plura Jam pro te patriae pro patriâque tibi J. Carr M. D. The Arguments of the several Chapters CHAP. I. THE Propriety of God acquired by Creation and continued by Preservation the ground of God's Supream Dominion and Power which is Vniversal over all Creatures more particular and special over Men and Angels who are capable of Laws Rewards Punishments not only Temporal but Eternal The exercise of this Power over men immediate or mediate Mediate in his Government by men over men is either Temporal and Civil or Spiritual and Ecclesiastical Of the Government Spiriritual before Christ's incarnation and after his Session at the right hand of God. Of the Church Christian Triumphant Militant Mystical Visible Vniversal Particular The particular parts of the Vniversal Church as visible the principal subject of the following Discourse Of our Differences and the Causes thereof of hope of better times and the Author's disposition and intention CHAP. II. Of a Community Civil What Politica is what a Common-wealth the subject of Politica What the parts of a Common-wealth what a Community in general which is the subject of a Common-wealth the name and nature of it Of a Community Civil the matter and the form thereof the Original of Civil Communities the members both natural and naturalized whether they be imperfectly or formally or eminently such The capacity of this Association to receive the form of a Civil Government Liberty Equality Propriety Adjuncts to this Community CHAP. III. Of an Ecclesiastical Community The Definition of it the explication of the Definition The distinction of the Members less or more perfectly such the manner of Incorporation Liberty Equality and aptitude to receive a form of Discipline Proprieties of this Society Where something concerning Children born of Christian Parents whether they be members of the Church or no. CHAP. IV. Of Power Civil The parts of Politica Constitution and Administration what Constitution is and what the parts of a Common-wealth both Civil and Ecclesiastical which are two 1. Soveraign 2. Subjects What Power in general what Power Civil what Supream Power or Majesty Civil the Branches thereof which are called Jura Majestatis the multitude of them reduced to order by several Writers and by the Author The Properties of Majesty which is real or personal What Soveraign real and personal may do The subject of Real Majesty in England the personal Majesty of the Parliament and of the King. CHAP. V. Of the Acquisition of Civil Power and the Amission thereof Civil Power not essential but accidental to any Person It 's acquired in an extrordinary or ordinary way In an ordinary way by consent or Conquest justly or unjustly as by Vsurpation Vsurpation no good Title The Person Vsurping Power at the first by subsequent consent may acquire a good Title Succession and the several ways of Succession Amission of Power by violence or voluntary consent or death Whether any can be made Soveraign by condition Whether Soveraign Power once acquired may be forfeited how and to whom the forfeiture may be made CHAP. VI. Of Power Ecclesiastical The Power is Spiritual not Civil Why it 's called the Power of the Keys as different from that of the Sword. Binding and loosing the same with shutting and opening and both belong chiefly to Legislation and Jurisdiction This Power is Supream and Independent in every particular Church constituted aright according to the Rules of the Gospel The Branches and several Acts of it as making of Canons the constitution of Officers Jurisdiction disposing of the Churches goods Of the extent and also the bounds of the Power Certain distinctions of Spiritual Government as Internal External Vniversal Particular Formal Material or Objective CHAP. VII Of acquiring or losing Ecclesiastical Power The just acquisition of this Power extraordinary in the highest measure as in Christ or in an inferiour degree as in the Apostles How ordinary Churches derive it from Christ by the Gospel-Charter in an ordinary way The Power of the Church and Church-Officers unequal The several ways of Vsurping and also of losing this Power CHAP. VIII Of the disposition of Power Civil from the several manners of which arise the several forms of Government General Observations premised The several ways of disposing Majesty or Supream Power in a State. Pure Forms Monarchies Despotical and Regal Pure Aristocracies and Democracies Mixt Governments when the Power is placed in the several States joyntly The Constitution of England Our Kings and their Title Peers Commons Parliaments and the limits of their Power The limits of the King 's personal Majesty Our late divisions and confusions Whether King or Parliament as separate could be justified by the fundamental constitution of England By what Rule the Controversie must be tried Whether Party at the first was more faithful to the English Protestant interest How the state of the Controversie altered The high and extraordinary actings of all Parties The good that God hath brought out of our Disorders and Confusions Whom God hath hitherto most punished What is to be done if we intend a Settlement of State and Church CHAP. IX Of the Disposition of Power Ecclesiastical and whether the Bishop of Rome be the first Subject of it under Christ. The many and great differences about the first subject of the Power of the Keys The Pope the Prince the Prelate the Presbyter the People challenge it as due unto them by a Divine Right Their several pretended Titles examined Whether that of the Bishop of Rome be good or valid His greatness state and pomp The opinions of some Authors concerning him The power he challengeth is Transcendent The reasons to prove his title taken from Politicks Ancient Writers the Scriptures The insufficiency of them though some may seem to prove the possession yet none make good the Title CHAP. X. Whether Civil Soveraigns have any right unto the power of the Keys Their power and advantage to assume and exercise this power Their power not spiritual but temporal The power of ordering Matters of Religion what it is and how it differs from the power of the Keyes Jus Religionis ordinandae rightly understood belongs to all higher Powers The Kings and Queens of England though acknowledged over all persons in all causes both Civil and Ecclesiastical supream Governours yet
really contradicted by violent storms so it falls out here I hoped to have landed in a Region of perpetual peace but I was found in a Terra del Fuego a land of fire and smoak like unto Palma one of the seven Canary Islands where in September 1646 or thereabouts a fire first raged fearfully in the bowels of the earth and at length brake out and ran in five several fiery sulphurious streams into the main In like manner this power of the Keys runs in five several Channels but very turbulently and impetuously For the Pope the Prince the Prelate the Presbyter the Plebean rank do every one of them severally challenge it and nothing under a Jus divinum will serve the turn Therefore I will 1. Examine their several Titles 2. Deliver mine own judgement 3. Add something of the extent of a particular Church section 2 And this shall be my Method and the several Heads of my ensuing Treatise before I enter upon the second part of the Constitution of a Common-wealth which is Pars subdita The first title is that of the great Roman Pontiffe who perhaps will storm and that with indignation against any who shall presume to examine it This Bishop is the greatest Prelate and Clergy-man in the world And as old Rome from a poor beginning and a few people became the Imperial City of the world so this Prelate from a poor pesecuted Minister of the Gospel attained to this pitch of glory and contrary to the example of Christ and his Apostles lives in so great splendour pomp and State terrene that the Princes of the world cannot parallel him and for the power which he doth exercise and challange he his far above them His Court is very magnificent and cannot be maintained without a vast Revenue Some say that he is that second beast which came out of the earth and had two horns of a Lamb but spake as a Dragon and exerciseth all the power of the first beast before him c. Rev. 13.11 12. His name is Satanos his number 25. He assumed the title of Universal Bishop about the year of our Lord 666. So that his number in the name in the radical sum and in the time of his appearance is 666. And for orders sake I might 1. Observe the power 2. Relate the several reasons whereby the title to this power is confirmed 3. Examine whether they be sufficient or no 1. The power which is challenged is transcendent and very great and that not only extensively but intensively too it 's such as men never had and therefore could never give And therefore though he came out of the earth yet he derives it from Heaven To be the first Patriarch of the Imperial See will not serve the turn neither will he be content to be a man and fallible he must be infallible Neither will this satisfie him he must be the visible Head of the Universal Church universal Bishop and Monarch over all persons all Churches in all Causes Ecclesiastical Nay this Power is so extensive that he must have something to do in Heaven and much to do in Hell. He must be above all General Councils They cannot Assemble Conclude Dissolve without his power He must be President all Canons and Judgments which they pass without him are of no force and only what he approves is valid His very Letters must be Laws and if he please of Universal Obligation His Reservations and Dispensations are very high his judgments irreversible he receives last appeals from all Churches in the World he Judgeth all is Judged of none His power to execute is strange and his policy wonderful He hath plenitude of power Ecclesiastical Yet this will not suffice him he hath acquired temporal Dominions and is a secular Prince And because his Territories are not large he hath found out a way to possess himself of the Sword and all temporal power in ordine ad spiritualia must be his section 3 But what are the reasons whereupon this vast power is grounded Surely they do build upon a rock and not upon the sand Their reasons are taken from Politicks from the ancient Writers and from Scriptures too 1. From Politicks they take this for granted that amongst humane Governments Monarchy is the best 2. That amongst Monarchies Despotical excels this they dare not expresly affirm yet the papal power which is challenged is such 3. That if Monarchy be the best then surely the Government of the Church is Monarchical for that being instituted from Heaven must needs be the most perfect 4. That the first Monarch visible of the Church was Peter 5. That Peter was made such by Christ and received a power to transmit it to others and appoint his Successours 6. That he fixed his See at Rome and made the Bishop of that City his Heir so that he is haeres ex asse 7. That so soon as any person is legally elected Bishop of that See he is ipso facto the Universal Monarch and the proper subject of plenitude of all Ecclesiastical power 2. The Epithetes the Elogies the Encomiums of the Bishop and the See of Rome are collected out of ancient Writers and marshalled in order and they make a goodly show and who dare say any thing against them 3. Yet because these are not of divine Authority therefore they search the holy Scriptures and find it written that Peter was the only person and Apostle to whom Christ gave the Keys of Heaven's Kingdom and he must bind and loose on earth and what he shall so do on earth shall be made good in Heaven If this will not serve the turn Christ saith to Peter and to no other Apostles If thou love me feed my Flock my Lambs my Sheep and to feed is to govern and the Flock Lambs and Sheep are the Church section 4 Yet notwithstanding all these reasons many rational men think and they have reason for it that this power is so great that it 's intolerable presumption for any person to challenge it impossible for any man duly to manage it but only Jesus Christ who knew no sin and was not only man but the Son of the living God. Besides wise men do certainly know that the power was usurped and possessed by degrees first and afterwards the greatest Wits were set on work to invent a title the usual way of all unjust Usurpers 1. As for their Politicks they help them little for in that reason from Government they presuppose all and prove nothing from first to last neither can any wit of man prove any of their supposals yet all must be proved and that demonstratively and every one of them made evident otherwise the vast mighty Fabrick falls to the ground Many of themselves know in their Conscience the invalidity and weakness of every one of them 2. As for these passages of ancient Writers which seem so much to honour and advance that Church above others many of them are Hyperbolical and Rhetorical
God was nothing but jus ad recte agendum a right to do right in matters of Religion If they did otherwise they abused their power they lost it not And if an Heathen Prince or State should become Christian they acquire no new Right but are further engaged to exercise their power in abolishing Idolatry and establishing the true Worship of the true God. This may be signified by the Titles of Nursing-Fathers of the Church Defenders of the Faith Most Christian Most Catholick King. All which as they signified their Right so they also pointed at their Duty which was to protect the true Church and maintain the True Christian Catholick Faith. 4. Though Regal and Sacerdotal power were always distinct and different in themselves yet they were often disposed and united in one Person Thus Melchisedeck was both King and Priest Thus Romulus was Prince and the chief Pontiffe For he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halicar Antiqu. Rom. lib. 2. The succeeding Kings took the same place After the Regal power was abolished it was an high Office. When Rome became Imperial the Emperours took the Title of Supream Pontiffe and some of them after they became Christian retained it Yet still as the Powers so the Acts were distinct For Melchisedeck as King ruled his People in Righteousness and Peace as Priest officiated received Tithes and blessed Abraham As they were sometimes united so they were divided For God entailed the Sacerdotal power upon the house of Aaron and afterwards the Regal power upon the family of David Neither did Christ or his Apostles think it fit to make the Ministers Magistrates or the Magistrates Ministers Yet in this Union or Division you must know that this Sacerdotal and Ministerial power was not this Civil power of Religion which always belonged to the Civil Governours even then when these two powers were divided 5. If Civil powers stablish Religion and that by Law call Synods order them ratifie their Canons divest spiritual and Ecclesiastical persons of their temporal priviledges or restore them yet they do all this by their civil power by which they cannot excommunicate absolve suspend much less officiate and preach and administer Sacraments In this respect if the civil power make a civil Law against Idolatry Blasphemy Heresie or other scandal they may by the same power justly punish the offenders by the sword and the Church censure them by the power of the Keyes 6. This jus Religionis ordinandae this power of ordering matters of Religion is not the power of the Church but of the State not of the Keyes but of the sword The Church hath nothing to do with the sword nor the State with the Keyes Christ did not say tell the State and whatsoever ye bind on earth shall be bound in Heaven c. Neither did he say of the Church that she beareth not the sword in vain Therefore he must needs be very ignorant or very partial that shall conceive that the State is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the power of the Keyes section 3 These things premised give occasion to consider how the Oath of Supremacy is to be understood especially in these words wherein the Kings or Queens of England were acknowledged over all persons in causes as well Ecclesiastical as Civil all supream head and because that word Head was so offensive it was changed into Governour For the clearing hereof it 's to be observed 1. That by these words it was intended to exclude all foreign Power both Civil and Ecclesiastical especially that which the Bishops of Rome did challenge and also exercise within the Dominions of the Crown of England 2. That the Kings and Queens of Enland had no power supream in making Laws and passing judgements without the Parliament Therefore by supream Governour was meant supream Administratour for the execution of the Laws in the intervals of Parliament In this respect the Canons and injunctions made by the Clergy though confirmed by royal assent without the Parliament have been judged of no force 3. That by Ecclesiastical causes are meant such causes as are materially Ecclesiastical yet properly civil as before For matters of Religion in respect of the outward profession and practice and the Parties professing and practising are subject to the civil power For by the outward part the State may be disturbed put in danger of Gods judgements and the persons are punishable by the sword even for those crimes Yet neither can the sword reach the soul nor rectifie the conscience except per accidens That by Ecclesiastical is not meant spiritual in proper sense is clear because the Kings of England never took upon them to excommunicate or absolve neither had those Chancellours that were only Civilians and not Divines power to perform such acts Yet they received their power from the Bishops and it was counted Ecclesiastical 4. In respect of these Titles those Courts which were called Spiritual and Ecclesiastical derived their power from the Crown And the Bishops did correct and punish disquiet disobedient criminous persons within their Diocess according to such authority as they had by Gods word and as to them was committed by the authority of this Realm These are the words of the Book of Ordination in the consecration of Bishops The words seem to imply that they had a mixt or at least a twofold power one by the word as trusted with the power of the Keyes the other from the Magistrate or Crown and that was civil Such a mixt power they had indeed in the high Commission Yet though this may be implyed yet it may be they understood that their power by the word of God and from the Crown were the same The act of restoring the ancient jurisdiction to the Crown 1 Eliz. 1. doth make this further evident For it 's an act of restoring the ancient jurisdiction in Ecclesiasticals especially to the Crown for that 's the Title Where it must be observed that the power was such as the Parliament did give 2. That they did not give it anew but restore it 3. They could not had no power to give it if it belonged to the Crown by the Constitution but to declare it to be due upon which Declaration the Queen might resume that which the Pope had usurped and exercised 4. It 's remarkable that not the Queen but the Parliament by that act did restore it as the act of the Oath of supremacy was made by a Parliament which by that act could not give the King any power at all which was not formerly due In respect of Testaments temporal jurisdiction Dignities Priviledges Titles as due unto the Church by humane Constitution and donation all Ecclesiastical causes concerning these were determinable by a civil power How tithes are a lay-fee or divine right hath been declared formerly Hence it doth appear that the Oath of Supremacy was not so easily understood as it was easily taken by many and the Oxford Convocation I believe but that they
distinct and determinate form of Consecration and Ordination and except this form be determined by a special precept of Scripture it cannot be of divine Obligation But any such special precept which should prescribe the distinct forms of Consecration and Ordination we find not at all We have some examples of constituting Church-Officers by Election with the imposition of Hands and Prayer yet this was common to all even to Deacons So that the very forms of making Bishops and Presbyters as we find them both in the English Book of Ordination and the Pontifical of Rome are meerly Arbitrary as having no particular ground but at the best only a general Rule in Scripture which leaves a liberty for several distinct Forms If any notwithstanding all this out of an high conceit of Episcopacy will refuse Communion with such Churches which have no Bishops and yet are Orthodox or will account those no Ministers who are ordained by Presbyters without a Bishop let such take heed least they prove guilty of Schisms The substance of all this is That Bishops are not the primary subject of the power of the Keys CHAP. XII Whether Presbytery or Presbyters be the Primary Subject of the Power of the Keyes section 1 IN divers parts of Europe where Episcopacy hath been abolished Presbytery did succeed and that as it is asserted by many upon such grounds as will prove it as pure an Aristocracy as that of Episcopacy was The parties indeed have been changed and instead of Bishops we have Presbyters and though the former imparity be taken away yet the form of Government which is Aristocratical remains I have formerly heard many complain that the Bishops had cast off the Presbyters and now some do not like it well that the Presbyters have cast off the Bishops yet both do seem to agree to exclude the people as distinct from the Clergy engrossing the whole Power to themselves These pure Aristocratical Forms have for the most part proved dangerous especially in the Church because they do much incline unto Oligarchy and usually degenerate into the same section 2 But to observe some Order I will 1. Examine what these Presbyters are 2. Whether these being known can according to Christ's Institution be the Primary Subject of this power 3. Add something concerning our English Presbytery 1. These Presbyters are of two sorts 1. Some are preaching 2. Some are not preaching but only ruling Presbyters or Elders The former are trusted with the Dispensation of the Word and Sacraments the latter are not Both have the same Name and are Elders yet differ much in respect of their Ecclesiastical being Of the preaching Elder I shall speak more at large in the second Book in the Chapter of Ecclesiastical Officers This word Elder we do not find used either in the Old or New Testament in an Ecclesiastical sense before we read it in the Acts and after that we find it used about fifteen times in that kind of Notion The first place is Acts 11.30 the last 1 Pet. 5.1 Except we add that of 2 John 1. In many of these places the word doth signifie a preaching Elder and Minister of the Gospel and that most clearly and evidently and if in any place it doth signifie some other Elder it will be most difficult if not impossible to define what he should be Yet this Elder which is presupposed to be distinct from the Minister of the Gospel is said to be an Officer of the Church which together with the preaching Presbyter hath power of Jurisdiction in Eccesiastical Causes To prove that there is such an Elder and that of Divine Institution three places are principally insisted upon and these I find discussed and expounded 1. In the London Divines 2. Before them in Gillaspec 3. Before him in Gersome Bucerus and they all go one way The first of these we read Rom. 12.8 He that ruleth with diligence that is let him that ruleth rule with diligence where he that ruleth must be a ruling Elder distinct from the preaching But 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not properly signifie a Governour or Ruler invested with power of Command and Jurisdiction but a prime person set above before over others for inspection guidance and due ordering of Persons Things or Actions 2. Suppose in this place it should signifie one invested with Jurisdiction how doth it appear that it is such a Ruler Ecclesiastical as is distinct from a preaching Elder There is nothing in the place to evince it 3. Seeing a Minister of the Gospel is a Ruler in Discipline as is by themselves confessed how may it be proved that the person here meant is not the preaching Elder though not as a preaching Elder but a Pastor over a Flock For it must signifie him alone or him joyntly with that other kind of Elder For if both be Rulers both must rule well 4. It cannot be demonstrated that the place speaks of Discipline at all For the place speaks of Gifts whereof one person may have many and his Duty is to exercise them all for the Edification of the Church section 3 The second place is 1 Cor. 12.28 Where the word translated Governments must signifie this Ruling Officer distinct from the preaching Elder But first We find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for to signifie a Pilot Acts 27.11 and the same word in the Septuagint used in the same signification Ezek. 27.28 29. and Jonah 1.6 when the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chobel In them also I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tachbuloth six several times to signifie Counsels or Wisdom and translated in four of these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Prov. 1.5 c. 11.14 c. 20.21 c. 24.6 And though it be true that Wisdom and Counsel are necessarily required in a good Governour invested with Power yet always they are essential to a good Counsellor and without them he cannot give good direction But 2. If we parallel the 28.29 30. verses with the 8.9 10. verse of the same Chapter we shall find that Governments signifie such as have the gift of Wisdom 2. Let Governments be Governours and the same Ecclesiastical will it follow that they were ruling Elders distinct from preaching and ruling Elders Are there none other kind of Governours but these 3. This place doth not speak of external Government and Discipline but of the Gifts of the Spirit given for the good of the Church And I never knew rational and impartial Schollars ground so great an Office upon so weak a Foundation and argue from such an obscure place in respect of this Eldership It s far from proving any Divine Institution of such an Office as it doth not so much as imply it section 4 The third place is 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially those who labour in the Word and Doctrine From hence they infer that there are ruling Elders which labour in the
Word and Doctrine and others which do not This presupposeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned especially is taken here partitively Yet that cannot be proved For it may be added rather to signifie the reason why then the persons to whom as distinct from other ruling Elders double honour is due For in the Assembly it was alledged that the participle in the Original here as in other places includes the Cause And then the Sense is Let the Elders that rule well be counted worthy of double honour especially because they labour in the Word and Doctrine which seems to be the genuine sense and agrees with that Esteem them very highly in Love for their Works sake 1 Thes. 5.13 2. Double Honour which is Maintenance is not due to ruling Elders who preach not the Gospel For the Lord Ordained that they which preach the Gospel should live of the Gospel they which do not they which do not preach the Gospel 1 Cor. 9.14 3. Suppose it could be proved from this place that there were ruling Elders distinct from such as preach How will it appear from hence what their place was in the Church and what their Power and what their Work Yet put all these places together they cannot prove the Divine Institution of such an Office with the power of Jurisdiction in Causes Ecclesiastical for we do not find any special precept making this Office universally and perpetually necessary binding all Christian Churches to observe it section 5 But let us suppose such an Officer the Question is Whether the Elder with the preaching Presbyters be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the power of the Keyes inforo exteriori That they are not the immediate subject is evident 1. From the same reason why Bishops are not For Christ gave the power to the Church the whole Church as shall be manifest hereafter but the Elders are not the whole Church 2. If they be the primary subject then they are such as Officers or Representatives but neither of these ways can they be such a subject The disjunction is good except they can give us another consideration according to which they may have this power in this manner The Minor which is that neither as Officers nor as Representatives can they be the primary subject is thus proved 1. Not as Officers For the power of an Officer though Universal as these are but Elders of particular Congregations is always derivative and therefore he cannot be the first subject of that power which is derived from an higher Cause Upon this ground Mr. Hooker takes his advantage against Mr. Rutherford and the seven dissenting Brethren against the Assembly As for Mr. Hooker he seems to take for granted as he endeavours to prove that Jurisdiction belongs unto an Officer as an Officer But this cannot be true 1. Because there are Officers who have no Jurisdiction as Censors Sheriffs Constables and many other in the State and Deacons in the Church 2. Suppose some Officers have Jurisdiction yet they are not the first subject of it 3. He supposeth as the Dissenting Brethren do that every Officer is fixed in and related only unto a single Congregation whereas its evident and Mr. Parker confesseth it that there may be Officers which joyntly take the charge of several Congregations both for Worship and Discipline as in the Netherlands and this agreeable to the Word of God. Yet even these much more such as are fixed to several particular Congregations can have no power out of those Congregations whereof they take charge whether severally of one or joyntly of many In this respect his Argument is good against such as affirm that power of Jurisdiction belongs to Officers as Officers and in particular to Elders as Elders Yet both the Assembly and Dissenting Brethren confound and that in the arguing the power of the Ministry with the power of outward Discipline which ought not to be done But the principal thing is that Officers as such cannot be the primary subject of power for that belongs to them who make them Officers section 6 As they cannot have it as Officers so they cannot have it primarily as Representatives They may have power as Officers they may have it as Representatives yet not in this high manner or degree For all Representatives derive their power from the Body represented To clear this point we must observe 1. That many several Congregations which in respect of Worship are so many several bodies distinct may associate and become one for Discipline When they are thus associate the power is first in the whole and derived from the whole unto the parts and from the parts unto the whole as in a single Congregation the power is in the whole and every single Member even the Officers are subject to the whole which makes Officers and gives them their Power 3. That in this Association of many Congregations when they Act in a Synod or Representative the parties which make up the Representative do not act as Officers though they be Officers in the several Congregations but as Representatives Neither as Representatives of several Congregations severally considered but as joyntly united in one body to represent the whole As in a Parliament many Members are Officers yet do not act as Officers but all joyntly act as one Representative of the whole body 4. When many Congregations united in one body for to set up one Independent Judicatory do act by a Representative the whole body of these Congregations not the several Congregations are Ecclesia prima and the Representative or Synod is the Ecclésiae orta 5. That the power of Discipline doth not issue from the power of Teaching and Administration of the Sacraments For then none but Ministers should have the power of the Keyes and not any could be joyned with them because they have their power by Vertue of the Ministerial Office. section 7 Yet the Authors of Jus Divinum Regiminis Ecclesiastici do affirm that the ruling and preaching Elders are the primary subject of this power and endeavour to prove it and that by several Arguments all which may be answered by the very stating of the Question For they seem to me for to confound Ecclesiam constituendam constitutam Officers ordinary and extraordinary calling immediate and mediate the Government of the Universal Church and particular Churches forum interius exterius Statum exercitium Though the matter is clear enough yet I will examine two of their Arguments The first is this All those that have Ecclesiastical Power and the Exercise thereof immediately committed to them from Jesus Christ are the immediate subject or Receptacle of that Power But the Church Guides have Ecclesiastical Power and the Exercise thereof immediately committed unto them from Jesus Christ. Therefore they are the immediate Subject or Receptacle of that Power For Answer hereunto we must understand 1. What this Power Ecclesiastical in the Question is 2. What kind of Subject is here meant 3. What
Parliament determines 1. Their Courts 2. The parties subject to their power 3. The causes belonging to their Cognisance 4. The manner of proceeding 5. The Acts of Jurisdiction 7. As for their Courts they 1. Make them to be Congregational Classical Provincial National 2. Define the number of the persons how many must be of the Quorum 3. They subordinate the Inferiour to the Superiour and all to the Supream which was the Parliament 4. They determine the times of their Sessions which of the Inferiour Courts were more frequent of the Superiour more seldom 5. The order of Appeals is from the Inferiour to the Superiour 8. The parties subject to their Jurisdiction were all in their several precincts 9. The Causes were not Civil or Capital but Ecclesiastical especially ignorance and scandal 10. Their manner of proceeding was upon Information Summons Confession Conviction by Witnesses 11. The Acts of Jurisdiction were Suspention removal from Office or Sacraments receiving and restoring The matter and substance of these Ordinances was enlarged and more distinctly and orderly declared in the Book of Discipline one thousand six hundred forty eight section 10 This Model though imperfect had something of the ancient primitive Discipline in many things was agreeable to the general rules of Scripture and if exercised constantly by wise and pious Men might have done much good especially in preventing ignorance and scandal for time to come Yet it had many enemies as the Prelatical and Episcopal party because it was not a Reformation but an abolition of Episcopacy The dissenting Brethren liked it not because it extended so far beyond the Congregational bounds took in whole Parishes did not require a sufficient qualification of the Members and subordinated Congregations and Inferiour Assemblies to the Superiour and Greater The prophane and ignorant were against it because it called them to account and required knowledge and a stricter kind of life and this was a commendation of it Some approved it not because it was so like unto and almost the same with the Kirk Discipline of Scotland Many were offended with it because of the ruling and lay-Elders as some call them Besides it was set up in the time of the bloody War and without the Kings consent who was a great enemy unto it Neither were the Statutes of the former Discipline repealed Though some did but assert the Jus Divinum of it yet that was not made so clear as to satisfie many no not the Parliament it self Though the Ordinances and the book of Discipline require it to be generally put in practice yet no man was eligible for an Officer that had not taken the national Covenant yet that was not generally imposed or taken nor could any but a Covenanter have any Vote in the Election As the institution of it was an Act of the Civil Power in the Parliament without the being so it reserved the chiefest power unto it self and to future Parliaments and it would not trust the Ministery or the Elders with it And there might be several reasons for it 1. First after Reformation began end ever since our separation from Rome the Ecclesiastical power was restored to the Crown 2. In times of Popery the Church and especially the Pope and Clergy had encroached and entred too far upon the Civil Power 3. The general Assemblies of Scotland were thought too much independent upon the Crown and to have too great an influence upon the State. 4. That seeing the Church required the assistance of the State it was judged necessary that it should so far depend upon the State as it required the help of the State. Yet if the Discipline had been the pure and simple form instituted by Christ and his Apostles there had been no cause of these jealousies no need of these policies By all this its evident that the Presbytery of England could not be the primary subject of the power of the Keyes because they received their institution from the Parliament which reserved the chiefest power unto it self It s true that there was something Ecclesiastical in it yet even that depended upon the Civil Power more than upon an Ecclesiastical Assembly or representative though general CHAP. XIII That the Government of the Church is not purely Democratical but like that of a free State wherein the Power is in the whole not in any part which is the Authors judgement section 1 THat the power of the Keyes is not primarily in the Pope nor in the Civil Soveraign nor in the Prelate nor in the Presbyter not in both joyntly as in a pure Aristocracy hath been formerly declared It remains we examine the peoples title as distinct from that of the Bishop and the Presbyter as they are formaliter eminenter cives Ecclesiae parts of a Christian Community The people and number of Believers thus considered are rather Plebs than Populus To understand this it s to be considered that in a Christian Community there are neither Optimates properly not Plebs There may be and are as you heard before such as are incompleat and virtual members as Women Children and other weak Christians who are not fit to have any Vote in the Publick Affairs of the Church much more unfit to exercise and mannage the power of the Keyes There are also compleat members and amongst these some more eminent than the rest To place the power in the inferiour rank or to make that party predominant is to make the government Democratical And this opinion is not worth the confutation because it s not only disagreeing with plain Scripture but with the rules of right reason In this regard they are generally rejected Some charge Morellius and the Brownists with this errour but I have not seen their Books The Learned Blondel may seem to be of this mind because he placeth the power in Plebe Ecclesiastica But upon due examination it will be found otherwise Mr. Parker who asserts the Government in some respect to be Democratical rejects Morellius yet he himself cannot be altogether excused For he will have the Government to be mixt and partly Democratical in the People partly Aristocratical in the Officers or Governours He further explains himself and saith its Democraticum quoad Statum for the Constitution Aristocraticum quoad exercitium for the Administration and Exercise of the Power For he distinguisheth between the Power which is in the whole Church and the Dispensation or Exercise thereof which is in the Governours or Officers who he saith have not all the power of dispensation because the Church reserves so much as is convenient and belonging to her Dignity Authority and Liberty given her of Christ. But this is a mistake in Politicks and the general Rules of Government For a State is mixt or pure in respect of the Constitution not the Administration and the Question is not concerning the secondary but the primary subject of power which the Officers deriving the power from the whole Church cannot be for they have
those thus Associated may have Communion in Divine Things and Actions and their Pastors with their Flocks before any form of Discipline be introduced or setled and these Believers may by Word and Sacraments receive Heavenly Comfort and attain Eternal Life without such Discipline and before it can be established amongst them and so I hope it is at this time in this Nation with many a faithful servant of God who by the benefit of a good Ministry with God's Blessing upon their Labours are truely converted and continue and go on in a state of Salvation as happily as many who are under a form of Government And here it is to be observed 1. That though the Apostles were extraordinary Officers infallibly directed by the Holy Ghost which Christ gave them yet ordinary Ministers lawfully called and succeeding them if they preach their Doctrine truly have a promise to convert and save the Souls of sinful Men. 2. That the Work of these ordinary Ministers is not only to feed the Flock of Christ already gathered but to convert and gather Sinners unto Christ and this not by the Rod of Discipline but the Word of God which is the Power of God unto Salvation 3. This gaining Souls to Christ is not the gathering of Churches out of Churches and Christians out of Christians to make a party of their own under pretence of a purer Reformation but it 's a far more excellent Work and of another kind tending directly to an higher end 4. After a Minister becomes a Pastour of a Flock and hath relation unto them as his Flock and they to him as his People he must needs have some Power over them and they must be subject unto him and obey him in the Lord and he hath power to remit Sins to shut and open and what he doth in this kind according to his Commission will be made good in Heaven Yet these Acts of his are not Acts of External Discipline but of his Ministerial Office as he is a Servant to Jesus Christ. This I speak not against Discipline which if agreeable to the word of God is a great Blessing but against all such who under pretence of this or that form of Church-Government disturb the Church and discomfort and discourage many a precious Saint of God. The end of this is to manifest that these places of Scripture Mat. 16.19 John 20.22 23. are no grounds whereon to build Church-Government section 5 Because former places are not so pertinent I proceed in the next place to the Words of Institution of Church-discipline you may read them Mat. 18.17 18. De exteriori foro ibi agitur Exterioris fori jurisdictio illo nec alio loco fundata est That 's the only place for the Institution and no other saith Dr. Andrews in that most learned and exact piece far above his other Works To understand this place we must observe 1. The Parties subject to this Tribunal 2. The Causes proper to that Court. 3. In what manner and order Causes are brought in and prepared for Judgment 4. The Judge 5. The Acts of Judgment upon Evidence of the Cause 6. The Ratification of these Acts and so of the Power 7. How this Ratification is obtained and the Judgment made effectual 1. The party subject to this Tribunal is a Brother If thy Brother offend thee verse 15. This may be explained from 1 Cor. 5.11 But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater c. There are covetous Persons and Idolaters of the World verse 10. and Fornicators and Idolaters which are called Brethren The former are without the latter within the Church The former are subject to the Judgment of God but not of the Church the latter are subject to the Judgment of the Church Do not thou judge them that are within So that the Subjects in this Common-wealth are Brethren Disciples such as profess their Faith in Christ. 2. The Causes are Spiritual and Ecclesiastical and must be considered under that Notion For it 's a Trespass an Offence committed by a Brother as a Brother against a Brother as a Brother whether it be a wrong against a Brother or a sin whereby a Brother is offended grieved displeased For if a Brother be a Fornicator or Idolater c. he must tell the Church and not the State he must be made as an Heathen or Publican if he will not hear the Church this is no Sentence of the State or Civil Judge it 's made good in Heaven so is not the Judgment of the Civil Magistrate It must be the Judgment of a Brother as a Brother within the Church which the Church as a Church must judge and in the name of Christ not of the Civil Soveraign and the Party offending must be delivered up to Satan not to the Sword. Yet one and the same Crime may make a person obnoxious both to the temporal Sword of the Magistrate and the spiritual Censure of the Church and may be justly punishable and punished by both though some of our English Lawyers have delivered the contrary who might ground their Opinion upon Ecclesiastical Supremacy of the King For tho' the Laws of England might determine so yet the Laws of God and Christ do not 3. The manner and order of proceeding is 1. Privately to admonish and if that take effect to proceed no further 2. If upon this the party will not reform he must be charged and convinced before two or three Witnesses and if he shall persist impenitent then he must be convented before the Ecclesiastical Tribunal upon Information and Accusation and the same once made good and evident the Cause is ripe prepared for Judgment section 6 The Judge in the fourth place is the Church Tell the Church where we must know what this Church is The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we find it used in the Old Testament about seventy times by the Septuagint who so often turn the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that name Upon perusal of the places we shall find that it signifies Assemblies and of many kinds as good bad holy prophane greater less festival civil military Ecclesiastical and Religious occasional standing orderly confused ordinary extraordinary It 's observable that very seldome some say but once as Psal. 26.5 it signifies a wicked and prophane Society Sometimes not often it 's a Military body But most of all by far a few Texts excepted it notes an holy and religious Convention or Assembly For sometimes it 's a National Polity of Israel under a sacred Notion and very often a religious Assembly for Prayer Fasting Dedications renewing their Covenant with God Praises Thanksgivings and such like Acts of Worship so that the word seems to be appropriate unto Religious Assemblies and though it signifie other Societies yet these most frequently and principally And this is confirmed from the
some consideration or because the Apostles were in it and acted as Extraordinary Ministers of Christ invested with an Universal power over all Churches or because they were received afterwards in every particular Church or because the matter was determined in Scripture and out of it declared to be the mind of God which seems to be implied in these words It seemed good to the Holy Ghost and us ver 28. For all Canons should be so made as to be clearly grounded upon some special or general precepts of Scripture which were revealed by the Holy Ghost for they should bind more in respect of the matter and the reason upon which they are grounded than in respect of the multitude of Votes For one good reason from the Scriptures is more binding than the consent of all general Councils in the World. Another Query there is why this Controversie should be determined at Jerusalem and not at Antioch or any where else whether it was because that was the Mother-Church or because the Apostles were there at that time resident or because other Churches were not so fully constituted or because there might be there representatives from all other Churches or because they who sprang the Controversie at Antioch came from Jerusalem and pretended the Authority of the Apostles and of that Church and because it was agreed at Antioch to refer the cause to the Apostles and Elders at Jerusalem Besides all these there is another doubt concerning the Members which did constitute this Synod whether the Apostles only or the Apostles with the Elders or besides these the Brethren as distinct from them or whether if all these were of the Synod the Elders and Brethren had any decisive voice or no But to leave these doubts It s certain out of the Text. 1. That upon a controversie raised at Antioch by some who came from Jerusalem it could not be after much disputation there ended 2. That it was agreed that Paul and Barnabas with others of them should go unto Jerusalem to the Apostles and Elders about this Question 3. When these Delegates came to Jerusalem they were received of the Church the Apostles and Elders 4. Upon this and them acquainted with the controversie the Apostles and Elders came together to consider of this matter 5. In this Assembly after much disputation both Peter and James gave strong reasons why Circumcision and the Ceremonies of the Law should not be imposed upon the believing Gentiles 6. Upon these convincing reasons it pleased the Apostles and Elders and the whole Church to send special Messengers and Letters concerning the definitive sentence of the Councel unto Antioch 7. The Synodical Letters were written in the name of the Apostles Elders and Brethren in this stile It pleased us and seemed good unto us Divers particulars are here observable as 1. That we do not read that Paul acted any thing as a Judge in this controversie joyntly with the rest of the Synod and perhaps the reason might be because he was considered as a party for no man not an Apostle should be judge and party in the same cause 2. That the Apostles did not act as immediately inspired in this particular and according to any extraordinary but an ordinary Ecclesiastical power for there was much disputation 3. They did not suddenly and instantly proceed to vote the matter but they met to consider of it and debated and disputed much before they determined 4. The determination was not grounded upon the multitude of Votes but upon Divine Revelation and Scripture though not expresly yet by way of consequence as appears both from the words of Peter and of James 5. That which is the principal thing for which this Text is alledged is this that the controversie is not refered to one Apostle as to Paul alone or Peter alone or James alone but to the Apostles joyntly and not to them alone but to the Elders nor to them and the Elders alone but to them with the Bretheren and the whole Church 6. That all these gave their consent for it pleased the Apostles and Elders and the whole Church If Peter alone had been made Judge then the Pope if only the Apostles then the Bishops if the Elders alone then the Presbytery if the Bretheren alone then the People would have challenged every one severally the Legislative power in Synods to themselves alone Lastly by this we learn upon what occasion such great Assemblies are requisite if not necessary we might add that they convened by the permission not commission of the Civil Power section 11 By this you understand how and by whom the Legislative Power was exercised Of the exercise of the second branch of power in making Officers we read Acts 1.15 For 1. Upon the death of Judas one of the sacred Colledge of the Apostles a place was void This was the occasion 2. Peter conceives that another must be surrogated and succeed him in that place 3. In an Assembly of an hundred and twenty as a Chair-man he proposeth the matter 4. Acquaints them with the occasion of a new Election and lets them understand the necessity of it saying There must one be Ordained as a Witness with us of Christ's Resurrection The reason he concludes from these words of Psal. 119.8 His Office Charge or Bishoprick let another take By which words God signifies and commands that upon the death of Judas another must take the Charge with the rest of the Apostles 5. Upon this the Assembly proceeds without any Conge-disler or Lience from any other to the Election and propose two Justus and Matthias both well qualified and in that equality that they knew not whether to prefer 6. Because they could not determine whether was the fitter nor upon a Determination give a Commission to make an Apostle therefore by prayer and lot they refer and commit the cause to God who chuseth Matthias In this Election divers things are considerable 1. That if Matthias and Justus were of the number of the seventy Disciples as it 's very probable if not certain there was an imparity between the twelve Apostles and seventy Disciples in respect of their place yet what this imparity was and whether it should continue in the ordinary Officers of the Church succeeding them is not here expressed 2. That the Election of the highest Officer in the Church even of an Apostle was committed to this Assembly as fit to judge of his Qualifications 3. That none should take upon them to elect a Minister or Officer of the Church who is not able to judge of his fitness for the place 4. That God gives none any power to elect or ordain and constitute any a Minister Officer or Representative of the Church who is not duly qualified for to do the work of the place for which he was elected Justus and Matthias must be able with the Apostles to bear witness of the Resurrection of Christ. 5. The principal thing for the point in hand to be observed
is that neither Peter nor any of the eleven do take upon them to elect or design any person or persons by themselves alone but commit it to the whole Assembly and the whole Assembly elected prayed cast losts 6. That though these persons very eminent and full of the Spirit could and might design the persons but not give the power of Apostleship To this Head belongs the constitution of Decons Acts 6. Where we read of the occasion and in some sort of the necessity of this Office. For 1. The Apostles knew there was a kind of necessity of such an Officer as a Deacon and it was no ways fit to distract themselves in serving of tables and neglect the great business of word and prayer 2. That they call the multitude together 3. They propose the matter unto them and signifie what manner of persons Deacons should be and commit the election of persons amongst them rightly qualified to them 4. They elect persons fit for the place 5. They present these persons 6. The Apostles pray and lay hands on them Whether they used any form of words in this imposition of Hands we do not read The thing principally to be considered in this business is that the Apostles themselves alone do not take upon them to chuse and constitute these Deacons To this may be added that Paul doth not take upon him to send the charity and benevolence of the Corinthians collected for the poor Saints at Jerusalem but refers it to themselves to approve by Letters such as they would use as their Messengers 1 Cor. 16.3 section 12 The third branch of the power of the Keyes is that of Jurisdiction which we find exercised in the Church of Corinth or rather a command of the Apostles binding them as having that power to exercise it reproving them in that they had not done it already in a particular case and giving directions how it should be done Out of the Apostles directions 1 Cor. 5. we might pick a model of Church-government for there we have an Ecclesiastical community under a form of Government and that is the whole Church of Corinth 2. We have the members of this community and they are the sanctified in Christ Jesus and such are called to be Saints 3. We have the relation of these one to another they are Brethren yet every particular brother subject to the whole Church 4. We have the power of Jurisdiction and the same in the whole body 5. We have the power of Excommunication and by consequence of absolution and other Ecclesiastical censures and these in the whole Church which is reproved because they do not exercise it upon so great an occasion and for so great a cause They are commanded to purge out the old leaven and to cast out and put from amongst them that wicked person because they had power to judge 6. The persons subject to this Jurisdiction is every one that is a brother of that Church 7. We have the causes which make these persons and brethren of that Church liable to censure and they are scandals whereof we have a catalogue whereby we may understand by analogy others not expressed 8. We have the form of the sentence of Excommunication which must be solemnly passed in a publick Assembly convened proceeding and passing Judgement in the Name of Christ. 9. In this Judgement we have the Apostle passing and giving his vote by Writing with the rest of that Church 10. We find that neither the Apostle nor they can judge them that are without but they are reserved to Gods Judgement 11. We have the end of Excommunication which here is twofold 1. In respect of the party Excommunicated 2. Of the Church and his fellow-members In respect of the person Excommunicated the destruction of the Flesh by some punishment for a time that the spirit may be saved in the day of the Lord. In respect of the Body of the Church the preservation of the same from infection of the old leaven of malice and wickedness that so not only single persons but the whole Society may be continued pure This is the rule of Excommunication the rules of absolution we find 2 Cor. 2. where we may observe first the person capable of it and it is such an one as having been punished by many and the punishment proves sufficient because by it he is grieved humbled for his sin in danger to be swallowed up with over much sorrow and by Satan to be tempted to despair in a word when the party is penitent and he appears really to be so 2. The nature of Absolution which is to forgive and confirm our love unto him 3. This sentence of Remission and Reconciliation must be pronounced in the Person of Christ. 4. The Persons who must pass this Sentence and see it executed are the same who Excommunicated him who here were Paul and the Church of Corinth 5. The end of this Act of Judgement which is to comfort and restore the party Penitent yet in this you must conceive all this is to be done in an orderly and not in a confused and tumultuous manner both for the Time the Place the Order of Proceeding and the Persons who manage the Business and denounce the Sentence For these things must be committed to some eminent Persons who are fit for such a work For though all must agree yet some must exercise the Power in the Person of the Church We might further Instance in the seven Churches of Asia For Ephesus though reproved for her falling from her first love yet is commended for her severity against the Nicolaitans Rev. 2.6 The Church of Pergamos is blamed for suffering such amongst them as taught the Doctrine of Baalam and the Nicolaitans so is the Church of Thyatira because she suffered that woman Jezabel who called her self a Prophetess to teach and seduce Christs Servants to commit Fornication and to eat things Sacrificed to Idols This was the remisness of Discipline and neglect of the exercise of the Ecclesiastical Jurisdiction wherewith not only though perhaps principally the Angels but the whole Churches are charged section 13 The total Summ of all these particulars is this That the Primary Subject of the Power of the Keyes is the whole Church This appears From the Institution acording to which we must Tell the Church The Church must bind and loose 3. Her Judgment shall be ratified in Heaven Exercise thereof in Legislation by the whole Church Constitution of Officers by the whole Church Jurisdiction by the whole Church If any shall say that the power is in the Apostles or Bishops or Superintendants lawfully constituted its true if that its in the Presbyters it s so if that its in the Brethren or People it cannot be denied Yet if any will argue from these places that its in the Bishops alone or in the Presbyters alone or in the Brethren alone or in the Officers or Representatives of the whole Church primarily it cannot be true If
of the same much and dangerously corrupted many things may be lawfully done which under a well-setled Government will prove very unlawful For though where there is no outward form of ordinary Vocation and Ordination established that which Volkelius maintains against Swinglius for one that is vitae inculpatae idoneus ad docendum to take upon him the charge of a Minister and do Christ what service he is able may be lawful Yet to do so where there is an Eutaxie in a setled Church must be unjust because amongst other things such an one shall trangress the Rule of Decency and Order 14. Though Christ and his Apostles did deliver unto us all the essential and fundamental Rules of Church-Government and we find them in the Scripture yet many accidentals were left to sanctied reason to be directed to the general Rules And in this respect we must make use of our Christian prudence both in modelling and reforming of Christian Churches But if we stand upon these Rules of prudence in accidentals and circumstantials as of Divine Institution and Obligation we cannot be excused 15. Though there may be several orderly ways and means to attain the chief end of Church-discipline yet those are the best which most observe the essentials of Government and the general Rules and are most effectually conducing to that end 16. Seeing therefore there may be several and different means in respect of accidentals and they severally may attain and reach the end it 's the duty of us all 1. To unite our selves in the bond of Charity 2. Observe the fundamental and essential Rules of Government which are clearly known 3. With a meek humble and pure heart seek out such particulars as are not yet made clear unto us and wherein we may differ for the present till at length we may satisfie one another CHAP. XIV Of the extent of a Particular Church section 1 AFter the examination of the several Titles of such as challenge the supream Power of the Keys and the declaration of mine own Judgment the third thing proposed was the Extent of a particular Church That there is a supream power of the Keys that there is a primary subject of this power that this power is in the Church that it 's disposed in this Church in a certain order and manner in one or more purely or mixtly few if any will deny But that it is disposed in the whole Church after the manner of a free State so that every particular Christian Community is the primary subject of it is not so easily granted though I conceive it as many other worthy and excellent men do to be truth delivered unto us by Christ and his Apostles Yet let this be agreed upon yet there is another difference concerning the bounds and extent of this Church This is not the proper place I confess to handle this particular For extent presupposeth a Church constituted and in being and it 's an accident of the same therefore pars subdita which is the second integral part as of a State so of a Church should first have been spoken of In this point I find a threefold difference for some extend this Church which is the primary subject of the power of the Keys very far and make it to be the universal Church of all Nations Others confine it to be a single Congregation A third party will admit of a Diocess or a Province or a Nation and be contented to stay there This Question if we understand it presupposeth Union and Communion There is an Union and also a Communion in Profession and Worship an Union Mystical an Union in Government external which we call Discipline An Union in Profession and Worship there is and ought to be of all Orthodox Christians in the World. For they all profess the same Faith and worship the same God in Christ hear the same Word celebrate the same Sacraments It 's true they do not neither can they so meet in one place as to partake of the same individual Ordinances for there is no necessity of any such thing Yet whosoever shall refuse to joyn in the same individual Worship of the same God in Christ according to the Gospel when it may be done as when one converseth with Christians in some remote parts he cannot be free from Schism For all refusal of Communion with Christ's Saints and Servants without just and sufficient cause is a Schism So if any party or persons shal not admit of other Christians only upon this account because they agree not with them in some accidentals which are neither necessary nor in themselves considered conducing to Salvation they must needs be Schismaticks For any Separation which hath not sufficient and evident warrant from some Divine Precept is unlawful There is a mystical Union of all true Believers for there is one body one spirit one hope of calling one Lord one faith one baptism one God and Father of all who is above all through all in all Ephes. 4.4 5 6. There is an Union for Government external of this the question is to be understood And this Union is so necessary in every Common-wealth whether Civil or Ecclesiastical that it 's no Common-wealth if it be not one and so one that every particular person especially in a Church be subject to one and the same supream independent Judicatory Concerning the universal Extent there are as you heard before two Opinions They first make one Church the Church of Rome to have power over all other Churches and invests the Bishop of that Church with an universal power of Legislation and Jurisdiction this is a Popish Errour indeed The second Opinion subjects all particular Churches to the universal whereof they are but parts this is no Popery nor do the present Popes and Church of Rome like it This universal Church cannot act but by a general Representative and such a general Representative there yet never was since the Church was enlarged from Sea to Sea and from the River unto the World's end Such a general Council and Court either standing or occasional few I think do expect As for the Councils of Nice Chalcedon Ephesus Constantinople they were no such Councils nor general in proper sence they were confined within the Roman Empire and if well examined they left out several parts of that too The meaning therefore of some who submit particular Churches to the universal is this That so many several parts and particular Churches as can combine in one Synod may in some extraordinary cases and difficulties especially if they be of general concernment submit unto such a Synod as being of greater authority and ability if rightly constituted Yet if these particular Churches have their proper independent Judicatories this submission is but a voluntary act and rather like a Reference or Transaction than any Appeal When and in what cases such References are fit to be made I will not here enquire Besides these Universalists if we
of a Congregation to govern and order it self in divers cases not so incident to a national Church well ordered Amongst others there be four acknowledged and reckoned up by Mr. Parker himself The first is when one and the same Cause may concern not only one single Congregation but divers several other neighbouring Churches The second is the Inability of the Eldership of an independent Congregation The third is Male administration The fourth is Appeal upon Male-administration presumed Concerning these four Cases I observe 1. That no single Congregation doth continue long but some of these Cases if not all will fall out 2. That in these cases there can hardly be any Redress 3. That a national Church is ordinarily furnished with sufficient Remedies against these Evils Upon all this it follows that in some cases a national Church is of a better constitution than a Congregational Whereas Mr. Parker in the case of Male-administration grants Appeals in that very concession he divests his Congregation of her independent Power and makes it to be no Politie at all For if as he saith a congregational Church be and that by divine Institution the primary Subject of the Power of the Keys how can it be subject to another Church or Churches as if it Appeal it must needs be Par in parem non habet potestatem is a certain Rule For obligatio ex delicto will not here take place To be independent and dependent cannot agree to the same Church at the same time And is it likely that Christ denieth the power of the Keys to that Church which in all the forementioned cases was sufficiently furnished with effectual means of redress and give it to that which is in it self insufficient There be several kinds and degrees of Communion between particular Churches independent and that for mutual help and edification yet all those kinds and degrees of Communion are but extrinsecal and the Communion is but like that of Leagues and Friendship between State and State which can no ways reach Appeals And as it is in several distinct States so it 's in several distinct Churches That of Dr. Jackson is very remarkable and worthy consideration That the best Union that can be expected between visible Churches seated in several Kingdoms or Commonweals independent one upon another is the Unity of League or Friendship and this Union may be as strict as it shall please such Common-weals and Churches to make it and to subject such a Church in such a case unto another is to build a Babel or seat for Antichrist This implies that a Church may be National and he gives a good reason why it should be no more And according to this Rule Mr. Parker by granting in this case Appeals doth no better than build a Babel and so I fear many others do by making every Congregation independent section 15 But to say no more in this place of Appeals the power of receiving whereof is a branch of Majesty and the exercise of this power belongs to Administration and comes under the head of Jurisdiction where they are to be handled at large I further do conceive that the condition of these independent Congregations is no better than that of petty States as those of the Netherlands and the Cantons of Switzerland These cannot subsist without a strift Confederation or a foreign Protection and both are dangerous and sometimes if not often prove prejudicial Though the States-General of the Low-Countries have their Commission from the several Republicks and with this Clause Salva cujusque populi Majestate yet they are ready many times to usurpe and exercise more power than is due unto them But foreign Protection sometimes proves a supreme Power But the danger of our independent Churches as with us is far greater because they are so petty and far less bodies and no ways by any certain Rules firmly united From all this Discourse a rational Reader will conceive that a national Church in my sence is far more agreeable to the Rules of Government which we find in Scripture than so many independent Polities Ecclesiastical in one Nation Some still do conceive and they have reason for it that as this Nation of an independent Congregation was at first invented to oppose the Diocesan Bishop so the dissenting Brethren pitched upon it in opposition to the Scottish Kirk and the English Scotified Presbyterian And as in the Reign of Queen Elizabeth some great ones and Counsellours of State protected the new Conformist and made use of him to poise the Bishop so in our days there were Statists who knew how to make the Congregational party subservient to their civil interest not only to poise but to beat down the Presbyterian and which they far more aimed at their party both in England in the Parliament and Army and also in Scotland which in the end was done to some purpose For at last the Independent became predominant had great Friends was much favoured obtained good maintenance and some of them were put in the best places and enjoyed the best preferments in the City Universities and Country Nay some of them do not scruple plurality of places as though the word Pluralist were only unlawful and Plurality the thing it self legal and just enough Some of them do much mislike the Parochial divisions yet like Parochial Benefices well enough and are unwilling once possessed of them to part with them yet this power and profit is made not only by them but others the great interest few seek a real Reformation with sincerity of heart section 16 To draw near a conclusion not only of this Chapter but of this discourse of the party supreamly Governing in Church and State it s the duty of us all in the best manner and by the best means to endeavour and make it our chief design to reform and unite this divided and distracted Church of ours For this end we should first lay aside our Divisions as they proceed either from ignorance or errour or disaffection and let us see and try how far we may agree in the general and clear truths of Scripture revealed for to direct us in the right ordering of a Christian Society and put on charity which is the bond of perfection and let the peace of God rule in our hearts to which we are called in one body Col. 3.14 15. For if we do not hold the Truth in love Eph. 4.15 no good thing will be done These are the only and effectual means whereby the Foundation of our Church-happiness can be laid 2. Let no person or party assume any power but what Christ hath given him or them upon a clear title 3. Let us give every one their due As for the Pope we must leave him to God who will in his due time take order with him Let civil Soveraigns have their right in matters of Religion Let the Bishop be reduced to his Ancient Superintendency and Inspection Let the Pretbyters be contented
to be Officers or at the best Representatives and not challenge to themselves alone the Original power of the Keys Let the People not be wronged or any ways deprived of that right which is theirs by the Rules of the Gospel 4. Let us make our Christian associations neither greater nor less than Christ allows us and which may be fittest for a good administration 5. Let 's not impose upon others any form or model of Church Government which is not agreeable to Christs Institution nor assert those things to be of Divine Authority which are not clearly grounded upon some Divine Precept 6. In things not necessary either to Salvation or the good of the Church or not plainly conducing to the edification thereof le ts grant a latitude And in such things though we may differ in judgment yet le ts agree in affection and in charity bear one with another till we be better informed 7. Let the Nation continue divided into Counties as it is and the Divisions of the Church be made accordingly or some other way if any better may be found out 8. Let the primary subject of the power of the Keys to be the whole and exercised by the best in every Precinct but let the highest causes and the most difficult cases with the Nomothetical part be reserved for the general Representative In all this the assistance of the State is to be implored and we must do nothing to the prejudice of their just power nor give them any causes of jealousies or suspitions 9. Some special care must be taken not only for the edification of the more knowing and professing Christians but also for the instruction of the ignorant and reformation of the prophane and scandalous and this latter is the more difficult work This cannot be done so well by Itinerants as by fit persons fixed in their several charges 10. The chief interest of the Nation as Christian is as you formerly heard the substance of the Protestant religion which consists not in Episcopacy or Presbytery or Independency nor meerly in a separation from the Church of Rome as corrupt and parted from the purity and simplicity of the Gospel for this is but negative but in certain positives of Doctrine Worship and Discipline clearly agreeable to the Gospel Neither need we go to lay a new Foundation but consider what the former Doctrine Worship and Discipline was and retain the best reject the superfluous rectifie that which was amiss and supply and perfect the defects When all this is done it were good that some forms of these established by Authority may be made publick yet so that all these may be plain and clear and consonant to the Gospel By doing thus we might testify to the world that we continue Protestants and reformed Christians and that our design was reformation and not confusion and abolition of saving truth amongst us The summ of this Discourse is Christ hath given the power of the Keys the Church to which it 's given is the primary subject and is bound to exercise it by her Officers and Representatives for the Churches good For as the Apostolical so this power was given for edification not destruction 2 Cor. 10.8 CHAP. XV. Of subjection in general and the subjects of a Civil State. section 1 IN the former part I have according to my poor ability declared 1. What the Act of Government is 2. That the subject of it being a Common-wealth both Civil and Ecclesiastical it hath two parts 1. The Constitution 2. The Administration of the same 3. That the matter of a Common-wealth is the Community and the Form and Order of Superiority and Subjection 4. That there are two integral parts of a Common-wealth 1. Pars imperans the Soverain 2. Pars subdita the Subject 5. What the power of a Soveraign is how it is acquired how disposed and that both in a Civil State and Church Now according to order comes in Pars subdita to be considered both in a Civil and an Ecclesiastical notion What a Subject in a Civil State is cannot be known in particular except we know the nature of subjection in general The word in Greek which signifies to be subject is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subordinate For subjection presupposeth order not physical and local but moral of Superior and Inferiour That which makes a Superiour is power and power over another which is not invested with it in which respect he is inferiour in relation to him that hath power over him And so soon as God hath made one Superiour to another instantly the party inferiour is bound to subjection which is a thing due unto this Superiour God hath set him in a place under not above nor in the same rank and by this very placing of him he is made a subject by Divine Ordination And this is the first degree of subjection from which follows an obligation to active and voluntary submission And this obligation ariseth not only from this that the power over him is Gods not as he is Creatour meerly and the Author of Nature as Suarez doth express it nor only as he is a Supream Lord by Creation and Preservation committing some measure of his Power to man but also from this that he commandeth man to submit Actual subjection is an acknowledgment of this power in such a person and a voluntary submission This voluntary submission is a duty and that which God requires in the word honour in the fifth Commandment and the Apostle from God when he saith Let every soul be subject to the higher powers This submission is 1. A resigning up of their own understanding will and power unto the understanding will and power of his Superiour so far as God hath made him Superiour By this submission he becomes his Vassal and Servant and renounceth other Lords and Masters in that kind Upon this submission follows either an obligation to obey just commands or to suffer upon disobedience There are several kinds and also degrees of this objection there is a subjection of Children to Parents Servants to Masters Wives to Husbands Schollars to their Teachers Souldiers to their Commanders People unto their Soveraigns and of all unto God. And because he is Supream and we are wholly both in his power and under it alone therefore subjection in the highest degree and a total and an absolute resignation of our selves unto him and him alone is due And the truth is no submission or subjection is due to any other but all to him For when we submit to other higher and lower lawful powers we submit unto him in them who participate some portion of his power not of their own For there is no power but of God nay there is no power but which is Gods. This subjection is not meerly to be under the predominant force and strength but also under the directing Wisdom and the justly commanding will of another Thus far of subjection in general section 2 The subjection
is great danger to the Common-wealth therefore as every thing is armed with some power to defend it self so a sufficient strength is required in every political Body for to continue the safety thereof And this is a Sword not only of Justice but of War. This Sword of War especially cannot be well managed without a sufficient skill which cannot be had without instruction exercise and experience Hence the Art Military is not only useful but necessary in every well ordered State. One thing especially requisite in this profession is to have good Commanders men of valour and prudence able to lead and instruct others God himself would have Israel his own people a Warlike Nation Therefore after that he had given them possession of the Land of Canaan he left some certain Nations unsubdued only that the Generations of the Children of Israel might know how to teach them War at least such as knew nothing before of it Judg. 3.1 2. Those who lived in the times of Joshua were well experienced but the Generation following had no experience neither could they learn any without some Enemies constantly to exercise them Therefore though Wars be heavy Judgements yet it 's the will of God there should be warlike dissentions and that for many ends 1. To punish the wickedness of the World. 2. To let men know how sweet a blessing Peace is 3. To be a Nursery and School of breeding gallant men especially when he by them intends to do some great work In consideration of these things its good that any State in time of peace not only chuse Captains train Souldiers provide Arms but also send some into forraign Wars to learn experience Of this part of Institution as also of that of Learning you may read at large in Contzen Polit. lib. 4. lib. 10. Of the Laws of War Grotius may be consulted That some Wars are lawful especially such as are necessary and undertaken for our defence there 's no doubt and not only defensive but offensive arms may be justified out of the Holy Scriptures and from the Example of Abraham Joshua many of the Judges and David who were excellent Commanders under whom many gallant men served when God intended to ruin Judah he threatens to take away the mighty Man Esay 3.2 It 's a sad presage when the Gentry and Nobility of a Nation become vicious and effeminate and this was one cause of that heavy Judgment of God which many of them suffered in the late Wars Wherein England gained great skill and experience both by Sea and Land yet with the woful expence of much of her own blood And how happy had we been if so much valour had been manifested in the ruine of the Enemies of Christ and his Gospel Whosoever desires to understand more of this Subject as belonging to Politicks let him read Military Books If this be so necessary for the defence and safety of an earthly State how much more is the spiritual Militia necessary for the defence of our Souls section 18 There is another profession and the same useful for many things but in particular for to enrich the State it s that of Merchandise and Traffick These Merchants are of several sorts some deal in petty Commodities and sell by parcels some are for whole sale but the chiefest are such as are great Adventurers and Trade by Sea and Traffick with all Nations These are the great Monyed Men of the World who have great Princes and whole States their Debtors These furnish us with Rarities and Varieties of the Earth and enrich us with the Commodities of East and West South and North and the remotest parts of the World. These make new discoveries and might furnish us with many rare inventions Books and Arts but most intend rather private gain than publick good It were to be wished that our luxurious and wicked expences were turned another and better way to maintain Schollars in those Countries where they maintain Factours for the improvement of Learning and the propagation of Religion The King of Spain and the Jesuites are the only Politicians in this kind though it be a Question whether this profession be not derogatory to Nobility Yet King Solomon and Jehosaphat were Adventurers in Corporations and great Cities these Tradesmen and Merchants have their several Companies and their Orders and are called by some Systemes which cannot be well regulated without some Laws of the Soveraign power CHAP. XVI Of Subjects in an Ecclesiastical Politie section 1 OF subjection in general and subjection to a Civil Power I have spoken and because there is an Ecclesiastical power and subjection due unto it therefore order requires that I conclude the first part of Politicks with the explication of the nature of spiritual subjection and subjects This spiritual relation and duty arising from it presupposeth subjection 1. Absolute to God as Creatour and Preserver 2. To him as Redeemer 3. To Christ as Head and Universal Administratour of the Church and to him as having instituted an Ecclesiastical Discipline and promising to every particular Church using the Keys aright in their judical proceedings to be with them so as to make their judgment effectual and that what they bind on earth shall be bound in Heaven and what they loose on Earth shall be loosed in Heaven So that this subjection is due to the power of Christ in every particular visible Church For when a multitude of Christians associate and according to the Rules of Christ erect an independent Judicatory it s the duty of every one in that Association to submit unto it if he will be a Member of the same and enjoy the benefit of that external Government and by the very institution of Christ though there be no solemn Confederation they are bound so to do This subjection is different from that which is due from the people to their proper Pastours The power external of the Keys as you heard is 1. In the whole Church particular according to the extent as the primary subject of the same 2. In the Representative exercising this power 3. In the Officers The Representative is either general to which every particular person must submit or particular to which the particular Members of that Association and Division are bound to submit and none else Submission is due unto the Officers according to their intensive and extensive power and no further The Rule and Measure of this subjection are the special or general precepts of Christ and his Apostles and if a Church or its Representatives or Officers transgress these precepts they cannot justly challenge any submission as due unto them In this respect its necessary there should be Canons to regulate both the fundamental and also the derivative power and the same agreeable to the Gospel The want of these and the observation thereof may be an occasion if not a cause of separation whereof the Church it self may be guilty and will prove so to be This subjection ariseth from this
that they are Members of such a Church for every single Member is subject to the whole Here is no exemption of any though they should be Bishops Metropolitans Patriarchs The Patriarchs of Rome may challenge a transcendent power to be above all Laws and all Judgments he will command all judge all will be commanded will be judged by none But all this is but an unjust and insolent Usurpation For Christs Institution in those words Tell the Church excludes such powers dethrones such persons He that will sit in the Church of God as God must needs be the Son of Perdition From this subjection ariseth an Obligation to acknowledge the just power of the Church to be faithful unto it and by all means to seek the good thereof to obey the Laws and submit unto the just Judgment of the same section 2 This being the brief Explication of subjection whence a Christian is denominated a subject of a particular Church under a form of Government the next thing to be done is to enquire who are subjects how they may be distinguished and how they may be divided and how educated Subditi enim Ecclesiae distinguuntur distincti dividuntur educantur 1. They are distinguished both from others and also among themselves from others they are differenced for some are within some without some are Brethren some are not This is implied by the Apostle when he saith If any man that is called a Brother and what have I to do to judge them that are without Do not ye judge them that are within 1 Cor. 5.11 12. Therefore there are such as are not Brethren such as are without and cannot be judged by the Church these are no Subjects There are Brethren such as are within and may be judged these are Subjects By this distinction Mahumetans Pagans unbelieving Jews are excluded For none can be a Member of a Church Christian but a Christian who by Baptism is solemnly admitted to be a Subject of God the Father Son and Holy Ghost and a Member of the Universal Church And whosoever shall be such may be a Member and so a Subject of a particular visible Church Yet one may be a Member of one particular Church and not of another for as in civil politicks none can be a subject of two several States civil at one time so in Ecclesiastical Government no person can be a subject of two particular Independent Churches at the same time Therefore when the Apostle saith Do not ye judge them within is to be understood of the Members of that particular Church of Corinth For they could not judge them of the Church of Rome of Ephesus of Jerusalem or any other but their own yet here is to be observed that manifest Apostates though they have been Christians cannot be received into a Christian Church nor such as have been Members of an Heretical Superstitious Idolatrous Church till they have renounced their Heresie Superstition Idolatry Neither must any subject himself to any such Church nor continue in it if formerly he hath been a Member for all sinful Communion is unlawful Yet wherein there is no such thing and God in his Providence casts him upon another Church he may subject and also continue As in a civil State there are sojourners and strangers and also plenary subjects so there may be in a particular Church For all such as are Members and Subjects of one Church and yet either sojourn or inhabit in another for less or longer time they are not Subjects till they be incorporate yet they are Subjects of the Catholick Church in any part of the World. And upon Letters Testimonial or any other sufficient Information they may be admitted to Communion in Word Prayer and Sacraments for these are priviledges of the Universal Church and common to all Christians of Age as Christians But these doth not render them Members of that particular Church for Discipline without Submission and Admission Only if they do offend against the just Canons of that Church where they are Strangers The Rule of delictum in alieno territorio c. holds good and they may be censured where the Offence is committed and where the Scandal is committed Of plenary subjects some are such by Birth some by Election Those by Birth are like the native Jew those by Election are like the Proselite Yet this is to be observed that as one who was an Heathen might be made both a Proselite and a Member of that Church of Israel at the same time and the same Act so one that was of no Church as being no Christian may be made a Christian and a Member of a particular Church visible at once Therefore we must distinguish of such as are incorporated into a Church for as Ephes. 2.11 12. There were such who were Gentiles and so none of God's people and aliens from the Common-wealth of Israel and strangers to the Covenants of Promise who afterwards ver 19. were no more Strangers and Forraigners but fellow Citizens with the Saints and of the Houshould of God and so of no people made a people and more of no Christians made Christians There be others who formerly were Christians and that which is more Subjects of some one particular Church which are made Subjects of another This is so to be understood as that to be a Christian or a Member of a particular Church is not meerly from Birth but from birth of Christian Parents who are Members of the Church Universal and sometimes nay often of a particular Church under a form of Government Neither doth this Birth without Divine Ordination incorporate us into the one or other For to be a Christian is not from Nature but from God's gracious Ordination which requires that even those who are born in the Bosom of the Church and baptized too should when they come to Age be instructed in the Covenant and also own their Baptism by profession of their Faith and promise for to keep the Covenant The neglect of this is the cause why many Congregations have such unworthy Members Yet it 's not necessary by any Divine Precept that all should be excluded whom we do not certainly know to be real Saints And here I will take occasion to debate of two things much controverted in these times 1. Of the qualification of a Member of the Church 2. Of separation from a Church section 3 For the qualification of the Church-member it 's agreed that visible Saints though not real may be Members of a Church But the Question is what a visible Saint is By visible the Congregational party in particular Mr. Hooker of New England understands one that shall appear to such as should admit him to be a Saint This Saintship is as he informs us in knowledge and practise and he grants a latitude in both This visibility is that whereby they appear to us to be Saints in respect of their knowledge and practise And thus they appear and may be
from an inferiour to a provincial Synod and from the Provincial to the Patriarchal which was the highest Court except the Christian Emperours call a General Council And that was said to be a General Council which extended beyond the bounds of one Patriarchate especially if it included all 9. After these Patriarchates began to be such eminent places many ambitiously sought them and there was great contention amongst themselves who should be greatest and have the precedency Neither could General Councils by their determinations prevent them for time to come 10. The Patriarch of Rome though but at the first one of the three and afterwards of the five and according to some of the seven if you take in Justiniana Prima with Carthage did challenge the precedency and preeminency of them all And though the Council of Chalcedon gave the Constantinopolitan See equal priviledges with his yet he would not stand to their determination but afterward challenged greater power then was due began to receive Appeals from Transmarine parts beyond the bounds of his Diocess and to colour his Usurpation alledged a Canon of the Nicene Council which was not found in the Greek Original He will be President in all General Councils no Canons must be valid without his Approbation His Ambition aspires higher when the title of Universal Bishop had been denied the Patriarch of Constantinople by Gregory the Great Boniface his Successour assumes it And by degrees they who follow him usurpe the Power and at length the civil Supremacy is arrogated and the Roman Pontiffe must dispose of Kingdoms and Empires and will depose and advance whom he pleaseth And is not he the Man of Sin and the Son of Perdition who opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God 2 Thes. 2.3 4. From all which words he that goes under the name of M. Camillas defines Antichrist in this manner Antichristus est Pontifex maximus Elatione vicariatu assimulatione Christo oppositus lib. 1. c. 3. de Antichristo As the Roman State subdued and subjected unto themselves the former Empires and Monarchies of the World and this in themselves after that became Vassals and Servants unto one Absolute Imperial Monarch and by him Rome-Heathen raigned over the Kings of the Earth Revel 17.18 So in tract of time Rome-Christian usurped Jurisdiction Ecclesiastical over all Churches and her Patriarch swallowing up all the power of the former Patriarchs became Universal Monarch and Visible Head of the Universal Church The occasions true causes of this Usurpation and the means whereby he by degrees aspired to this transcendent power are well enough known Some will tell us that Episcopacy or rather Prelacy was the occasion at least of the Hierarchy and the Hierarchy of the Papacy For if there had not been a Bishop invested with power in himself and a provincial Jurisdiction given to one Metropolitan and many Metropolitans subjected to one Patriarch the Bishop of Rome could have had no advantage nor colour for his Usurpation This makes many prudent men jealous of Episcopacy especially as many understand a Bishop to be one invested with the power of Ordination and Jurisdiction and that by divine Law without the Presbytery Division and Subordination which are essential to Government could be no proper cause of the Papal Supremacy But the trusting of power Ecclesiastical in one man extending and enlarging the bounds of one particular Church and independent Judicatory too far and subordinating the People and Presbyters to the Monarchical Jurisdiction of one Bishop the several Bishops to one Metropolitan the several Metropolitans to one Patriarch and several Patriarchs to one Roman Pontiffe did much promote and effectually conduce to the advancement of one man to the Universal Vicarage At the first institution of the Hierarchy neither the people nor Presbytery were excluded the Patriarchates were of a reasonable extent the Patriarchs independent one upon another and the end intended was Unity and the prevention of Schism and the subordination seemed to be made out of mature deliberation Yet humane Wisdom though never so profound if it swerve from the Rules of divine Institution proves Folly in the end Let not all this discourage any Ecclesiastical Community or disswade them from division co-ordination subordination if so be they keep the power in themselves as in the primary Subject and reserve it to the whole and not communicate it to a part and keep themselves within a reasonable compass From all this we may conclude that a Secession from Rome and the rejection of his Ecclesiastical Supremacy if so be we retain the true Doctrine and pure Worship of God is no Schism especially in England For 1. there were many Provinces out of the great Patriarchate and no ways subject to any of them but they had their own proper Primates and Superindendents Amonst these England was one and by the Canon of Nice had her own Jurisdiction and was under no Patriarch but a Primate of her own 2. The Bishop of Rome was at first confined to that City and after he was made Patriarch he had but the ten Suburbicarian Provinces and the rest of the Provinces of Italy had Milan for their Metropolis 3. That after the Conversion of the Saxons that that Bishop should exercise any power in England was a meer Usurpation And to cast off an usurped power and the same Tyrannical could be no Schism at all There is a Book printed at Oxford in the year 1641 wherein we find several parcels of several Authors bound up in one The first Author is Dr. Andrews the second Bucer the third Dr. Reynolds the fourth Bishop Usher the fifth Mr. Brerewood the sixth Mr. Dury the seventh Mr. Francis Mason The design of the whole is to maintain Episcopacy and in part to prove the Hierarchy 1. Some of the formentioned Authors do grant with Hierome that the Church was first governed by the common advice of Presbyters though this position in strict sence is not true as hath been formerly proved 2. Some grant that at the first Institution of Bishops a Bishop was nothing else but a President or Moderator in Presbyterial Meetings 3. That afterwards these were constant and standing with a power of Suderintendency not only over the people but the Presbyters within a City and the Territory thereof 4. That when a Church was extended to a Province in the Metropolis thereof they placed a chief Bishop called a Metropolitan who had the precedency of all the other City Bishops 5. That these Bishops could do no common act binding the whole circuit without the Presbytery 6. That there were such Bishops and Metropolitans in the Apostles times thus Dr. Usher doth affirm and he quotes Ignatius to this purpose 7. That there was an imparity both in the State and Church of Israel under the Old Testament and so likewise