whereof is the Government of man as ordered to his final and eternal Estate This Government is two-fold 1. That of strict Justice 2. That of sweet mercy in Christ For it pleased the Eternal Sovereign to bring Man fallen back again and raise him up to an Estate of eternal Glory this was his great design wherein he most gloriously manifested his divine perfections of Wisdom Justice Power and especially of free Mercy this man we find in a two-fold capacity the first is temporal confined to this mortal life the second is spiritual and in both he is subject to his Maker and Eternal King who doth not always exercise his Power himself immediately either in the constitution or administration of these earthly States but as he useth the ministry of Angels so he makes men his Deputies and Vicegerents these are called Higher Powers ordained of God who are trusted with and bear the Sword to protect the good and punish the bad according to certain Laws and Rules of Wisdom and Justice This power may reach the Persons and the goods of mortal man but not the Soul and Conscience which are exempted and reserved to the Tribunal of God who cannot only kill the Body but cast both Body and Soul into Hell and reward Men with Spiritual and Eternal Rewards which the Powers of the World cannot do Of this Government by the temporal Sword something shall be said in the following discourse but with some reference to that which is Spiritual that the generals wherein they do agree the particulars wherein they differ the subordination of the one unto the other may be the better known All men should be of this spiritual Society but are not many excluded through their own fault and just Judgment of God This separation was made betimes for we read of Cain cast out of God's presence and excommunicate of the Sons of God and the Sons of Men before the Flood of Jews and Gentiles after that the World was peopled by the Sons of Noah and the Family of Abraham Isaac and Jacob singled out of all other Nations and this before the Incarnation and the Glorification of the Messias And since then we may observe that there are Christians opposed to Pagans and Idolaters which do not acknowledge one only God to Mahometans who acknowledge the true God who made Heaven and Earth but not God Redeemer by Jesus Christ to Jews who confess God the Creator and Jesus Christ in general but as yet to come to Apostates who first professed the Truth but afterwards denying it are Excommunicated by a Sentence and Decree of Heaven Though these be many and of several and different sorts yet they are reducible to two Societies or Cities the one of God the other of the Devil as the learned Austin did well observe in his excellent Treatise of the City of God this Spiritual Society was governed by God as sole Monarch from the beginning without any Vicar or Deputy universal till such time as Christ having finished the great work of expectation was set at the right hand of God and made the Administrator general of the Church Christian for now that is the name of this Spiritual Society This Church and especially as Christian may be considered under several Notions and distinguished into that which now triumphs in Heaven and is secure of everlasting Bliss and that which is militant aiming at a final Victory and expecting a perpetual Peace 2. This militant Church may be conceived to be either as mystical consisting only of real Saints and such as by a lively Faith have Fellowship with Christ and are living members of his Body or visible of such as acknowledge and profess their Faith in God and in his Son Jesus Christ already exhibited and set at the Right hand of God and because the sincerity of this Profession is known certainly to God alone therefore in this visible Society we find Judas amongst the Apostles Simon Magus amongst Christians Pharisees and Saduces though a generation of Vipers amongst the Disciples of John Baptist yet these are but Chaff upon the Floor mingled with the Wheat and by the Fan in Christ's hand to be separated and burned with unquenchable fire section 3 This Visible Church militant may be considered either as Universal or Particular The Universal is the number of all Christians living on Earth who by their profession of Faith in Christ already come signifie that subjection to Christ and their relation one to another as Brethren In this respect the Government of the Church is Monarchical under one Head Jesus Christ who never appointed any one Vicar Universal or supream Independent Judicatory visible on Earth with plenitude of Power over all Christians of all Nations The Word Sacraments Ministry and the outward means of Conversion belonging to this Church as considered under this notion and every particular person therein is first admitted into this Society and made a Member thereof before he can be a Member of any particular Church Though one baptized in a particular Church under a form of externel Government may be solemnly received both as a member of the universal and also that particular Body at one and the same time yet in order of nature he must be conceived as a member of the universal before a Member of that particular For we are first Christians and subject to Christ before we can be subject to the Power of any particular Church For we are baptized into one Body Universal and in the Name of God the Father Son and Holy Ghost not into the Church of Rome Corinth Ephesus Jerusalem or into the Name of any of the Governours or Officers of these Churches particular visible Churches are parts of the universal and are first so many several Communities denominated usually from some place and after that by association and consent receive a form of Government visible and external This kind of spiritual visible policy and the Government thereof is the principal subject of the ensuing discourse wherein I aim at Peace and Truth desiring not to kindle but to quench or at least abate the flames of dissention which so long and so violently have raged amongst us section 4 The Government of these particular Churches at this present time is the subject of so many Disputes amongst us that some doubt whether there be any such thing or no some presuppose it but know not what it is some make it to be the same with Civil Government and put all the Power in the Civil Magistrates hands and only except the Word and Sacraments which they grant to Ministers some take those from the Ministers and make this administration common to others with them and because there is no certain order established amongst us therefore many are our divisions and fanatick Sects are multiplyed Some are subtil and politick agents and divide the Church that they may disturb the State these care not much what the Doctrine is so they can separate those
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
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
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
effectual comfortable and lasting it will prove This union is not made either by Baptism or profession but it presupposeth both And though it may be made by a free and voluntary consent yet all Vicinities of Christians who by Divine Providence have an opportunity to associate are by a Divine Precept bound to unite and consent to such an Union And this Union is so firm not because of Man's Consent but God's Precept and Institution to which it shall be conformable From this a multitude of Christians become morally one Person spiritual and as such may act and do many things And every particular Member of this Body is bound to seek the good of the whole and every part and the good of this particular Society more than of any other though he must endeavour the good of all so far as God shall enable him Upon this Union therefore follows a Communion For as they all partake in all things and priviledges and rights which are common to all so they must communicate their Gifts Cares Labours for the promoting of the general good of all and particular good of every one As by this Union they become one Person so they receive a Power and Ability to act as one Person for the special good of themselves Yet it doth not give them power to separate either from the Universal Church or from other Communities in any thing God hath made Common either to the Universal Church or other particular Communities section 5 By this time you understand that a Community Christian is a society of Christians yet this is not all it must be a Society of Christians fitted for and immediately capable of an external form of Government Spiritual and the same Independent For in a Common-wealth of necessity there must be a Supreme and Independent Power otherwise it hath not the Essence and Being of a Common-wealth Therefore in Politicks both Civil and Ecclesiastical we speak of a Community as it is actually the Subject of a form of Government or fitted immediately to be such otherwise we shall be haeterogeneous or at least exorbitant Take notice therefore that this Community is not a Civil Society nor the Society of all Christians living at the same time on the Earth which make up the Body of the Church Universal or Visible as subject to Christ nor of a Family or Congregational or any petty Christian Society but of such a Society Christian as is immediately capable of an Independent Discipline 2. Though some Acts of Discipline may by a Paternal Spiritual Power be performed and so likewise in a Congregation some degrees of Power Ecclesiastical may reside and be exercised yet this is not sufficient to make them such a Society as we speak of 3. In this Community and Independent Power of Discipline is virtually contained 4. This cannot be except it consist of such Members as are fit both to model a Common-wealth and manage a supreme Power of the Keyes 5. This Community before a form of Government be introduced is but like a homogeneal or similar Body and then becomes Organical when it 's the actual subject of a Common-wealth and a formal visible Polity And besides the consent required to the constitution of a Community there must be another consent to make it a Politie and the latter is distinct and really different from the former For a multitude of Christians as such are not the immediate matter of a Spiritual Visible State but a Community and a sufficient Community as such is the subject of this Political Form. 6. That Company of Christians which is not sufficiently furnished with Men of Gifts and Parts and yet presumes to set up an Independent Judicature must needs offend For where God gives not sufficient Ability he gives not Authority That every petty Congregation which enjoys Word Sacraments Ministry have an entire Intensive Independent Judicative Power in it self and therefore may refuse to associate with others is the opinion of some which can hardly be proved out of the Word of God. section 6 Thus I have explained the Definition and in the next place proceed to shew the Original of this Community and how particular Persons become Members of the same Whether any are incorporated by Election or Birth yet both the Matter and Form of this Society is from God. For we read in the Books of the New Testament that the first Original of Societies of Christians was this 1. The Apostles endued with the Holy Ghost from above preached That Jesus of Nazareth was crucified at Jerusalem for our Sins rose again was made Lord and King and that Remission of Sins and Eternal Life was granted to all such as should repent and believe in him Such as heard the Doctrine believed it professed their Faith and promised to live accordingly were baptized and so admitted as visible Subjects of Christ's Kingdom So they were made Christians and remote materials of this Community 2. When they were once multiplied so as to make several Congregations for Worship and there were found fit Men to be Pastours Pastours were ordained and set over the Flocks and these became Societies for Christian Worship 3. When there was a competent number of such in a Vicinity as were able to manage a Supreme Independent Power they associated and combined together in one Body for to introduce a form of external Government If any after they became a Community or a Politie were converted within their precincts and did manifest his conversion so far as man might judge of it he was Baptized and was admitted a Member of their Community This was the manner of entring into and being incorporated into this Body And now if any Pagans Jews Mahometans by the Doctrine of the Gospel be reduced to the Christian Faith then they must enter in this manner they must be admitted This Association and Incorporation is not from the Laws Decrees and meer consent of Men but from the Power or Commandment and Institution of God who requires that such as are once made Christians should Associate and that others in whose Power it is should admit them These are like Branches ingrafted not Natural but are made Members by Election And whosoever is thus incorporated he is first made a Member of the Universal Church and a Subject to God the Father Son and Holy Ghost before he can be a Member of any particular Society For he must of necessity be first a Christian before he can be a Member of a Christian Society for the matter is before the form If his Profession be sincere presently upon his conversion he is made a living member of Christ and an heir of Glory far greater priviledges than to be a visible member of any visible spiritual polity And though there is a certain priority of Order yet one and the same person may be made a living member of Christ a member of a Christian Community and of a visible spiritual polity at one and the same time section 7 As
Seventy two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only there but in other places which I forbear to mention And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind is sometimes to govern or exercise the acts of coercive power So Psal. 105.22 to bind his Princes compared with Psal. 2.3 where bands and cords are the Laws and Edicts of Christ. And the same word in the Chaldee is obligavit ad obedientiam aut poenam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6.7 8 9. is Translated by the Seventy two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Decree obligatio interdictum It 's also remarkable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut up signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver into the hand of enemies or to destruction Job 16.11 Psal. 78.48 Hence that phrase of delivering up to Satan 1 Cor. 5.5 1 Tim. 1.20 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate or exclude Lepers out of the holy Camp as Numb 12.14 15. and in other places which was a Typical adumbration of that act of Jurisdiction which we call Excommunication section 4 This Power of the Keys is spiritual because exercised within a Spiritual Community Do not ye judge them that are within saith the Apostle I have nothing to do to judge them without For what have I to do to judge them also that are without God hath reserved them to his own Tribunal But them that are without God judgeth Yet those without the pale of the Church are not exempted from the Civil Jurisdiction of the Christian Magistrate if within his Territories The Power of Hell and Death is not the power of the Sword. The power given to the Church was not given to the State. The power of the Kingdom of Heaven is not the power of the Kingdom of the Earth The power promised unto and conferred upon the Apostles was not estated upon the Civil Magistrate though Christian This power opens and shuts the Gates of Heaven binds and loosens sinners as lyable to eternal punishments which no Civil Sword can do Therefore it 's spiritual section 5 As it is Spiritual so it 's Supreme for a particular Church being a Commonwealth or Spiritual state must needs have a Spiritual Tribunal independent within it self except we will divest it of the very Essence and soul wherewith it 's animated Yet it cannot be such in respect of him whose Throne is Heaven whose Footstool is the Earth Or if by the Divine prospective of Faith we pierce into the Heaven of Heavens and approach that sparkling Throne where Christ sits at the right Hand of God possessed of an universal and eternal Kingdom every particular and all particular Churches must bow and wave the title of independent In a word in all imperial Rights which God and Christ have reserved and not derived by the fundamental Charter of the Scripture all particular Churches with all their Members nay all their Officers even Ministers are but subjects governed in no wise governing Supreme therefore it is both in respect of its own Members within and also of other Churches enjoying equal power within themselves and are not Queens and Mothers but Sisters in a parity of jurisdiction with it but no superiority of Command over it For the parity of them without is not destructive of her Soveraignty over her own within The universal Vicaridge and plenitude of Monarchical power arrogated by the Patriarch of Rome cannot justly depress or take away the Rights of any particular Church This Power was first challenged then usurped after that in a great measure possessed exercised and pleaded for The pretended right and title was invented after they had possession and with a fair colour did for a long time gull the world which at length awaked out of an universal slumber and found it to be a dream section 6 As this Power is 1. Spiritual 2. Supreme so 3. It 's divisible and may be branched into divers particular jura or rights which are four 1. Of making Canons 2. Of Constituting Officers 3. Of Jurisdiction and 4. Of receiving and dispensing of Church-goods Thus they may be methodized Jus Ecclesiasticum duplex 1. leges ferendi exequendi per Rectorum constitutionem jurisdictionis exercitium 2. bona Ecclesiastica dispensandi There may be other petty Jura yet easily reducible unto these And this division though grounded evidently upon Scripture and will by the ingenious be easily granted yet it may seem new to some upon whose understanding the old perhaps hath made too deep an impression For I find the old distinction of this power into two parts The 1. Of Order The 2. Of Jurisdiction to be retained by many unto this day Yet they do not unanimously define what this Clavis or potestas ordinis is Some will have it to be the same with Clavis Scientiae which the Schoolmen understood of that juridical knowledge which was antecedaneous and subordinate unto the Decree or definitive sentence Others say it is the power of Ordination and making of Ministers Others take it to be the power of a Minister ordained to preach the Word and administer the Sacraments In which respect it cannot belong to the external Government of independant Churches For a Minister as such is so a Deputy of Christ as that in the due execution of his Office he is above any particular Church and above the Angels And his power in this regard is rather moral than political As under this notion some give him jurisdiction in foro interiori which the Papists call forum poenitentiale But in foro exteriori he cannot challenge it as a Minister For then it could not be communicated to any other with him as to ruling Elders representing the people This the Bishops formerly assumed to themselves with a power to delegate the same to others section 7 These Keys or Powers in the root are but one and the same power supernatural which is a principle of supernatural acts the first branch whereof is the Legislative This ever was and doth still continue in the Church and is most necessary for to regulate and determine the acts both of Government and subjection For without a certain directive and binding Rule no State could ever long continue And God himself whose Power is absolutely supreme did limit himself by a certain Law before he began to require obedience from his Creatures and exercise his power ad extra For it 's his will and pleasure that neither men nor Angels should be subject unto him but according to a certain Rule This the Apostles Elders and Brethren put in practice Act. 15. And the jus Canonicum Novi Testamenti issued from this Power Unto this Head are reduced the forms of Confession for Doctrine Liturgies for Worship Catechisms for instruction in the Principles of Religion and Canons for Discipline in every well constituted Church In this Legislation Ecclesiastical they either do declare what God before hath determined or determine in things which God hath left indifferent what is profitable
ratifie it in Heaven Yet in making of Canons they have power so far as to declare in Essentials to bind in positive Laws and in Circumstantials In ordaining of Officers the designation of the persons is theirs In Jurisdiction they have power to hear examine take witnesses apply the controversie or cause to the Canon determine and see the sentence executed and all this in a Soveraign and independant manner within the circuit of their own Church And whereas it may be said all this power amounts but to a little and is confined to a narrow compass It 's true it 's but a particle Yet the Church is more happy and the Government more excellent because it depends so little on man so much on Christ. And this power though diminutive yet through God's blessing is effectual and tendeth much unto the preservation of purity piety unity and edification and if well managed is an excellent means to enlarge Christ's Kingdom and further our eternal Salvation The result of all is this that particular Churches are not supreme but subordinate both in respect of the internal Government which is purely divine and also in respect of the external universal which is purely Monarchical under Christ. The Church of Rome doting upon her universal Head and Vicar-general presupposed and took for granted that the community of all Christians in the world were but one visible Church under and subject unto one and the same supreme independant Judicatory This no question is an error For though there be an universal visible Church yet it 's subject only unto one supreme Consistory in Heaven but not on earth either in a Monarchical or Aristocratical or Democratical form as shall be hinted hereafter And suppose the Pope had been an Ecclesiastical Monarch because the Patriarch of the first See in the Imperial City yet he could not be universal but only in respect of the Church within the confines of the Empire which did enclose all the other Patriarchates and was but a little parcel of the world CHAP. VII Of the manner of acquiring Ecclesiastical Power section 1 HAving manifested what Ecclesiastical Power of Discipline is I must search how it 's acquired for this as well as civil is derivative and that from Heaven and in a more special manner It 's not natural but acquired It 's also continued by Succession not Hereditary but Elective not in a Line as the Sacerdotal power confined to the Family of Aaron It 's first in God the Fountain of all power and from him derived to Christ as man and Administrator-general For so after his resurrection he said unto his Disciples All power in heaven and earth is given me some measure of this he by Commission delegates unto the Apostles Yet that power of theirs as extraordinary was not successive or to be derived to those who followed them as ordinary Officers of the Church for it expired with them Yet there was an ordinary power of Discipline derived to them and they never except in ordinary cases did exercise it but with the Church This some say was acquired by those words of Christ to Peter To thee will I give the Keys of the Kingdom of Heaven c. Mat. 16.19 This power was given to Peter many of the Ancients say as representing the Church others think it was given him as Head of the Church others as representing the Apostles from whom it was derived to the Bishops or else as others tell us to the Elders of the Church But of this hereafter But whatsoever power the Apostles might have either severally or jointly considered it 's certain that Christ derived it to the Church whereof the Apostles were Members yet extraordinary Officers The Church acquired it therefore by free donation from Christ when he said tell the Church and afterwards whatsoever ye bind on earth shall be bound in Heaven Mat. 18.17 18. By this Church is meant no Vtopian aerial or notional body but such a society of Christians brought under a form of Government as may and can exercise this power as the Church of Corinth Ephesus Antioch Jerusalem or any of the Churches of Asia section 2 But though I intend in this to be brief yet I will observe some order and this in particular it is Power Ecclesiastical is acquired by lost immediate designation of Christ Apostles mediate institution and that justly unjustly Seeing none hath this spiritual power except given from God therefore it must needs be acquired as it 's derived It 's derived immediately to Christ as man the Apostles as his delegates Christ as man by his humiliation unto death the death of the Cross acquired an universal power over all persons in all causes spiritual And he received it upon his Resurrection and upon his Ascension being solemnly invested and confirmed began to exercise the same The Apostles being extraordinary Officers under Christ received their extraordinary power which was both intensively and extensively great from Christ. And 1. For the lost sheep of Israel before Christs death 2. For all Nations after the Resurrection 3. More fully and solemnly invested after Christs Ascension they began to act and that both in an ordinary and extraordinary way and that in Discipline as shall appear hereafter As they were extraordinary they could not as ordinary they might have successors section 3 As the power is derived in an ordinary way so it 's acquired by the Church mediately This Church did first consist of the Apostles the seventy Disciples and other believers of the Jews After that we find several Churches consisting of Jews and Gentiles After that a Church as taken from a Christian Community is once made up of persons a multitude of persons associated and endued with a sufficient ability to manage the power of the Keys in that visible body politick presently it acquires this power by virtue of Christ's Institution in these words Tell the Church c. as before For in that very Rule he gives to direct us how to deal from first to last with an offending brother he institutes the external government of the Church and both erects and also establisheth an independant tribunal After a Church is once constituted and this power acquired it 's exercised either by a general Representative or by Officers both these must be invested with power before they can act And these acquire their power by delegation or by being constituted Officers By these means the power may be acquired justly section 4 Yet it may be possessed or exercised unjustly It 's usurped when any arrogate it or take upon them to exercise it without just warrant from the Gospel Therefore 1. When a multitude of Christians who have no ability to manage it shall erect an independant judicatory they are Usurpers 2. When one Church challengeth power over another 3. When Presbyters alone or Bishops alone engross the whole power Ecclesiastical both of making Canons and of Jurisdiction and constituting Officers 4. Magistrates who as such take
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
commended or reproved and charged with divers sins and threatned with such punishments as must fall upon all After all these proofs from Scripture recourse is had to Antiquity and Universality as sufficient grounds of a prescription which is a good kind of title But 1. In divine things especially such as are of ordinary and universal obligation Antiquity and Universality without a Divine Institution will not serve the turn 2. The Hierarchy prescribes as much and as high as Episcopacy invested with power of Ordination and Jurisdiction as proper to it self yet it s confessed to be only of humane institution 3. What is it how is it defined What Divine Institution can be made evident of that which they say is so universal and ancient 4. Who are the witnesses by whose testimony this Antiquity and Universality is proved They are besides some of later times but few and all within the Roman Empire many of them Bishops themselves and some of them bitter Enemies one against another They are not one of an hundred amongst the Bishops not one of a thousand amongst others Yet the Church in the Apostles times was enlarged to the ends of the Earth And as then so now there were in every Century thousands that did never write or if they did they wrote not of Episcopacy and many of them might be as great Schollars as those whose books are extant 5. There was a special reason why there might be Bishops and the same Hierarchical in the principal parts of the Roman Teritory as shall be touched hereafter 6. Suppose these Bishops to have the power of Ordination and Jurisdiction yea the whole power of the Keyes which includes the Legislative in making Canons can any man prove that they had it always in all places and if so that they had it severally in their several precincts and not joyntly with their fellow Bishops as Representatives in Counsels and also with Presbyters and others too It s well enough known that other besides Bishops had their suffrage in Synods Arles President of the Council of Basil proves stoutly that Presbyters have their Votes and without them he could not have carried the cause against Panormitan and his faction section 8 After the primitive and the Hierarchical Episcopacy comes in the English which hath something singular He that will understand the nature of it more fully must read Dr. Zouch Dr. Mucket Dr. Cosens the Civilian his Tables with him who calls himself Didoclavius upon him By all whom we may understand 1. It was not the primitive Episcopacy 2. It was clearly Hierarchical for we had Bishops and two Arch-Bishops of York and Canterbury the one the Metropolitan of England the other of all England The Bishops took their Oath of obedience to the Arch-Bishops as appeareth by the book of ordination They did arrogate the power of ordination to themselves though Presbyters did in the ordination impose hands with them and some of them confessed they had it only with the Presbyter joyntly Yet we know how that by others is eluded 3. Not to say any thing of their Titles Dignity Revenue Baronies annexed to their Sea their place in the house of the Peers in Parliament and their priviledges they had cast off in effect not only the people but Presbytery For though the Presbytery had their Clerks both in the Convocation of York and also at London if the Parliament sat there yet they took upon them in the end to nominate these Clerks and deprive the Ministers of their right of Election As for the Deanes and Chapters which should have been eminent Persons and chosen by the Presbytery in every Diocess to represent them they were degenerate from their original Institution and the Bishops who should have done nothing but joyntly with them did all things without them They in effect though unjustly engrossed the whole power of Administration 4. Yet this is observable that 1. They could make no Canons but joyntly in one Assembly 2. That joyntly amongst themselves without the Presbytery they had not this power 3. That no Canons were valid without the Royal Assent 4. Neither by the Constitution was the Royal Assent sufficient without the Parliament 5. That they derived much of their Ecclesiastical power from the Crown For by the Oath of Supremacy is declared that the King of England is over all persons even in Ecclesiastical causes Supream Governour In which respect all their secular Power Revenue Dignity and also their nomination and confirmation with their investiture is from him He calls Synods confirms their Canons grants Commissions to exercise Jurisdiction purely Ecclesiastical In the first year of King Edward the sixth by a Statute they were bound to use the Kings name not their own even in their Citations and as before they must correct and punish offenders according to such Authority as they had by the Word of God and as to them should be committed by the ordinance of this Realm So that if the Popish Bishops derive their power from the Pope and the English from the King neither of them could be jure divino And by this the title of most Bishops in Europe is meerly humane and that in two respects 1. Because its Hierarchial 2. Derived either from an higher Ecclesiastical or an higher secular power section 9 Thus far I have enquired though briefly and according to my poor ability into the definition and institution of a Bishop the subject of the Question which is this Whether a Bishop or Bishops be the primary subject of the Keyes The meaning whereof is 1. Whether they be the primary and adequate sole subject of the whole power of the Keyes whereof the principal though not all the branches are making Canons and receiving last appeals without any provocation from them For they may be subjects and not primary they may be subjects of some part and not of the whole power 2. Whether they be such subjects of this power in foro exteriori For in foro interiori the Presbyters have as much as they 3. Whether they be such subjects of such power in foro exteriori quatenus Episcopi reduplicative 4. Whether as such they be such a subject by Divine Institution For solution hereof it s to be considered 1. That except there be an Universal consent and the same clearly grounded upon Scripture both what a Bishop is and 2. That made evident that his Title is of Divine Institution the affirmative cannot be proved 2. That though a Bishop could be clearly proved to have the power of Ordination and Jurisdiction yet it will not follow from thence that he is the primary subject of that power For the negative many things may be said 1. Neither the papal nor the English Bishop so far as the one derives his power from the Pope and the other from the Crown can be the primary subject of this power the secondary they may be 2. For such as derive not their power from
it only at the second hand as he himself confesseth I will not examine his many arguments because there is none of them ad idem and to the purpose or point in hand and they all and every one as he misapplies them presuppose an errour For they all should be limited to the Fundamental Power in Constitution but here Power of Constitution and of Administration are confounded as also the power of the Church with the power of Officers section 2 After the examination of all these Titles I proceed to deliver mine own judgment and to make good the Title of my Mother the Church For I believe this to be the truth in this point That the primary subject of the Power of the Keyes is the whole Church For order sake I will. 1. Explain the proposition 2. Confirm the same In the Explication I will inform the Reader 1. What I mean by the power of Keyes 2. What by the whole Church 3. How and in what manner I understand the whole Church to be the primary subject of this power 1. This power is not the power of Civil Soveraigns nor of Officers as Officers Civil or Ecclesiastical in foro exteriori or of Ministers as Ministers nor the Universal Power of Christ nor the Extraordinary power of Apostles or any other Extraordinary Officers but it is an Ordinary power of making Canons of constituting Officers of Jurisdiction and other Acts which are necessary for the outward Government of an Ecclesiastical Community committed unto and conveyed upon the Church by Christ. 2. By the whole Church is not to be understood the Universal Church militant and triumphant nor the whole Church mystical nor the whole Church militant and visible of all times nor of the visible Church of all Nations existent in one time but a whole particular Church visible in some certain place and Vicinity that shall be fit to manage the power of the Keyes independently as the Church of Jerusalem of Antioch of Corinth of Ephesus of Smyrna c. Those who determine the Series or order of appeals to ascend from a Congregation to a Classis from a Classis to a Provincial Synod from a Provincial to a National of one Nation to a National of several Nations or from that unto an Oecomenical or General Council extend the whole Church far further than I do As for the Papal party they presuppose all particular Churches to make but one visible Church not only for Doctrine and Worship but for outward Discipline too and the Church of Rome must be the Mother and Queen of all other Churches in the World yet they differ about the primary subject of the power of the Keyes Some determine the Pope as Peters Successour to be the visible Head and Universal Monarch of this Church Others as the Councils of Constance and Basil Cameracensis Gerson and the faculty of Paris give this power to the whole Church to be exercised in general Councils Mr. Ellis doth charge some of our own who affirmed this power to be in the Universal Church with Popery and Mr. Hooker conceives he hath demonstrated Learned and Judicious Mr. Hudson to be guilty of the same but he is mistaken as since is made evident These two cannot possibly be reconciled whilest they proceed upon contrary principles Mr. Hooker of New-England understands by a visible Church such a Church as is under a form of external Discipline and subject unto one independent Judicatory but neither Mr. Hudson nor others of his mind understand any such thing There is an Universal visible Militant Church on Earth this Church is truly Totum integrale and also an Organical body the Head and Monarch is Christ all Ministers Officers all Believers Subjects the Word and Sacrament priviledges and every Christian either by Birth or Baptism according to Divine Institution is first in order of nature a Member of this Universal or Organical Body before he be a Member of any particular Church or Congregation and is so to be considered And many if not all the places of Scripture alledged by Mr. Hudson are truly understood to speak of this Universal Church though some of them seem to be affirmed only of the Church mystical as such yet so that in divers respects they may agree to both This cannot be Popery neither doth it presuppose any point of Popery or other errour The grand errour of the Papist in this particular is to affirm that one Church particular is above all Churches in the World not only in dignity but in power so that all particular Churches must be subject unto her and her Bishop invested with universal Jurisdiction To subject the Universal Church Militant in one body to Christ can have no affinity with this And to subject every particular Church to the Universal exercising her power in a Representative is no such errour nor so dangerous as that of the Soveraignty of Rome And though there be no such thing because the distance is so great that the Association is impossible yet the Pope and his party did abhor to think of it That Question about visible and invisible is but a toy to this The Church therefore which is the subject of the Question is a Church a particular Church a whole particular Church Yet there is a particular Church primary and secundary primary is the Church considered as a community and a secondary Church by way of Representation The primary is the proper subject of real power the Representative of personal Whether this Church be Congregational or of larger extent shall be examined hereafter 3. Thus you have heard 1. What the power is 2. What the subject is Now 3. We must consider in what manner this power is in this primary subject It s not in it Monarchically nor Aristocratically nor Democratically or any pure way of Disposition but in the whole after the manner of a free State or Polity For there Universi praesunt singulis singuli subduntur universis so it s here All joyntly and the whole doth rule every several person though Officer though Minister though Bishop if there be any such is subject to the whole and to all joyntly And in this Model the power is derived from the whole to the parts not from the parts to the whole though this Community should consist of ten thousand Congregations This power is exercised in the highest degree by a Representative general in an inferiour degree by Officers or inferiour Assemblies Upon this principle though in another manner the Councils of Basil and Constance did proceed against the Pope as being but a part though an eminent part as the times were then of the Church Yet this proposition is not so to be understood as though this Church were the first Fountain and Original of this power for she is not she derives and receives it from Christ as Christ from God. But she is the primary subject in respect of her parts and members section 3 For the confirmation of this
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-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
let us keep communion and heartily serve our God humbly imploring his Divine Majesty in the name of Christ to open our eyes and sanctifie our hearts that at length we may be united in the same Judgement and Affection and with one Mind and with one Mouth glorifie God even the Father of our Lord Jesus Christ. section 8 After the consideration of a Congregational extent as too narrow and of an Universal as too large I proceed to say something of a National extent as a man between The Congregationalist will censure it as too great by far the Universalist as too little by much Yet I shall willingly as in other things refer my self to the Judgement of Moderate Pious Judicious Impartial Men Let them condemn me or acquit me as they shall see just cause First it must be remembred that the subject of this whole Treatise is the Government of men by men under God and Jesus Christ our Blessed Saviour Of Gods more immediate Government I have spoken in my Divine Politicks where I shew it 's Monarchical Supream Universal and cannot be bounded to any part of the whole Universe For he being immense and not only virtually but actually present in all places at all times is only fit to govern all Nations and the whole World as the Universal Soveraign but this is far above the power not only of Men but of Angels Therefore whatsoever he doth in Heaven we know that when through his blessing mankind was multipled and especially after the Flood and had replenished the Earth they were divided into several Societies and were subject to several independent Tribunals We never find them under one neither do we in his word or works read of a Catholick King over all Nations nor of an Universal Bishop over all Churches Howsoever some have pretended such a Title yet they could never shew their Patent subscribed by the Hand of Heaven But suppose they could have acquired the possession of the whole earth which never any did yet no one Man no one Council no one Consistory had been able sufficiently to manage so vast a power and in any tolerable manner to govern all mankind at one time living upon Earth It seemed good indeed to our wise God both in former and latter times to enlarge the power of some States and especially that of the Romans Yet that very Empire of so large extent took in but a little part of the whole Earth and this appears plainly now since by Navigation some of the remote parts of the Globe and both the Hemispheres thereof have been discovered Yet in the greatest extent it was thought by some of their wisest Princes the best Policy Cogere terminos Imperii to limit and bound it because they thought the body of too big a bulk to be well ordered either by Prince or Senate or People or by all together But to return to the matter in hand the Question is Whether a national Community of Christians may not lawfully be subjected to one supream Judicatory Ecclesiastical To understand the Question the better it 's to be observed 1. That a Community of Christians may be said to be national several ways or in several respects as 1. When all the Christians of one and the same Nation do associate and unite in one body 2. When these Christians are the major part of the people 3. When the whole Nation or the generality thereof have received and do profess the same Christian Faith. I will here suppose the major part or generality to be Christians and the association and incorporation to be made by a tacit or explicit consent which sometimes may be confirmed by the Laws of the Supream Power Yet this generality may be so understood as that there may in the same Nation be found Turks or Mahumetans Pagans Atheists Jewes which cannot be of this body and that also there may be some Schisms and Separatitions amongst such as profess themselves Christians and sometimes they may be none This in my sense is a national Community of Christians and a Church-confident before any form of external Discipline be introduced 2. When I speak of subjection I do not say that they are always in all Nations bound by any Divine Precept to be so but that they may and that lawfully according unto the Scriptures 3. I understand that this subjection so as that every several member be subject not to one man or one party but to the whole and that either properly taken or virtually for a Representative of the whole which shall have power in the name of the whole body to make Canons and in Judgement to receive last Appeals 4. I understand the Question of Nations indefinitely taken for if any be of so vast extent as that one independent Court may be either insufficient or inconvenient I rather exclude then include such For suppose all Tartary should be counted one Nation or all Chinae I conceive they are too large 5. I mention only a national Community for if that be granted the Classical and Provincial must needs come in The Congregational party I know holds the Negative And here upon the by I will take the liberty for to answer Mr. Parker's seventh argument for his Congregational way It 's taken from Politicks and to this purpose That as little States are more easily and better governed then great ones so is a Congregational Church which is but of a narrow compass than a Classical Diocesan or Provincial or National which is far greater Answ. Though less Communities may be better governed than one too great yet a great one of moderate extent may be better governed and defended than one that is too little For Gods one peculiar People and Nation which was first under Judges then under Kings was subject to one Supream Tribunal for a long time above five hundred Years and afterwards it was divided into two Yet it was better governed under one than under two when subject to one individual Tribunal than when to two but of this more hereafter section 9 For the confirmation of this we must note 1. That there is no Divine Precept in the New Testament which particularly determines either the extent of place or number of persons to which a particular independent Church is confined we do not find their either the minimum or maximum quod sic Therefore some Latitude must needs be granted 2. That the History of the New Testament doth not reach those times wherein it pleased God to fulfil those Prophesies which promised That Kings should become Nursing-fathers and Queens Nursing-mothers of the Church and she should suck the breasts of Kings who should come unto her light 2. When one should become a thousand and a small one a strong Nation I saith the Lord will hasten it in its time Where one saith he alludes to the Creation which he finished in six days hastening and could not rest and keep his Sabbath till all was ended and
of the Ministers in the Church of the New Testament Thus Dr. Andrews 8. That most Reformed Churches have Bishops or Superintendents and something answerable to Bishops The design of all this seems to be this to prove that Episcopacy and Hierarchy are Apostolical and Universal Yet none of these produce any clear divine Testimony for this much less any divine Precept to make this Regiment to be of perpetual and universal Obligation Neither doth any of them all tell us distinctly what the power of Bishops of Metropolitans of Patriarchs was nor whether they exercised their power as Officers or Representatives or by an immediate Jus divinum derived from Christ unto them All that can be made clear is that some kind of Bishops may be lawful and have been ancient and of good use tho' of no necessity As for the Hierarchy it 's meerly Humane and being at first intended for Unity was in the end the cause of the most bloody Schisms that ever were in the Church and an occasion of intolerable Ambition Emulation and Contention section 10 Subjects Ecclesiastical being distinguished and divided must be educated and so I come to Education and Institution Tho' spiritual Education be far more useful and necessary yet we find most men more careful to improve their Children for this World than the World to come The reason is they seek these earthly things more than God's Kingdom love the World more than God and prefer their Bodies before their Souls we should provide for both yet for the one far more than the other For what will it avail us to be temporally rich and spiritually poor to gain the World and lose our Souls This therefore is a special work of the Church to educate her Children and nurse them up for Heaven and the Magistrate Christian is bound to further her in this work Adam tho' Lord of the whole Earth and one who might give his Chrildren far greater Estates in Land than any man ever could yet brought them up not in idleness but honest labour But his principal care was to teach them how to serve their God and when they were at age to bring their Offerings before him God saith of Abraham I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him Gen. 18.19 Joshua saith As for me and mine house we will serve the Lord Josh. 24.15 It was the command of God that Israel should diligently teach their Childrin the words of God and talk of them when they sit in their houses and when they went abroad and at their lying down and rising up Deut. 6.7 How often doth Solomon exhort to this duty and earnestly perswade all especially Children to hearken unto understand remember and constantly follow the Instruction of their Parents and their Teachers This was the care of Moses of Joshua the Judges and good Kings of Judah For this end the Priests Levites and Scribes were ordained of God and the Schools of the Prophets were erected for this work This was one prime work of the Levite to teach Jacob God's Judgments and Israel his Laws Deut. 33.10 This same commandment of spiritual Education is repeated in the New Testament Parents must bring up their Children in the nurture and admonition of the Lord. This was the great work of Apostles Prophets Evangelists Pastours and Teachers For they must not only pray but teach and labour not only for conversion but the edification of the Churches children Every Christian should help and further one another in this work As Parents in their Families should have knowledge and be able to instruct their Children so all Schools should have a care to inctruct the Schollars not only in Languages and humane Learning but also in the saving Doctrine of Salvation This was the reason why by the Canons of the Church they were bound to Catechise the Children committed to their charge The Universities and Colledges were bound to this likewise and were Seminaries not only for Lawyers Philosophers and Physitians but especially for Divines who though they improved their knowledge in Arts and Languages yet it was in subordination to their diviner and more excellent Profession To this Head belongs correction good example and prayer For the principal Teacher is the Spirit who must write God's truth in the heart and make all means of Education effectual The publick and principal Officers trusted by Christ with this work are the Ministers of the Gospel whose work is not meerly and onely to preach and expound but to catechise In these works we are either very negligent or imprudent For we should plant and water and pray to God for the encrease we should lay the foundation and build thereon yet some will do neither some will preposterously water before they plant and build before they lay the foundation and so do Christ little service and the Church little good Some â—ake upon them the Charge and are insufficient Men may teach by word or writing By word first the principle should be methodically according to the ancient Creeds and Confessions be taught this is the foundation Without this Sermons Expositions reading of Scriptures and Books of Piety will not be so profitable and edifying as they might be People should be taught to believe the saving and necessary truths of the Gospel obey his commands pray for all blessings and mercies and especially for the Spirit that their faith may be effectual their obedience sincere and also to receive the Sacrament aright and make right use of their Baptism Expositions should be plain and clear that the people may not only hear but understand and be moved by the truth understood Sermons should be so ordered as that the Texts proposed and the Doctrines and divine Axiomes thereof may be cleared understood according to the drift and scope of the Spirit And the application should be pertinent to inform the understanding with the truth and remove errours and when that is done to work effectually upon the heart and make it sensible of sin past and pertinent by the precepts the comminations and the promises to comfort and raise up the soul dejected and this especially by the promises of the Gospel and upon motives to exhort to duty and upon reasons restrain from sin This Ordinance and means of divine institution is much abused many ways by instilling of erroneous and novel opinions with which the people are much taken if delivered with good language by impertinencies digressions quaint terms and formalities But of these things I have spoken in my Divine Politicks This institution is so necessary that without it the Church cannot subsist nor the Government thereof be effectual section 11 Thus you have heard that the subject or as some call it the object of Politicks is a Common-wealth the subject whereof is a Community