Church to himself For God being supposed graciously present with him all Wants are made up in God he is all not as exclusive of Instruments Means and second Causes where they may be had but where they cannot be had through no fault of ours but through God's most wise and holy over-ruling Providence and he be graciously with us and talk with us by the invisible Operation of his Word and Spirit and in the multitude of our sad Thoughts within us delight our Souls with his heavenly Comforts here is God's Church This is none other but the House of God and this is the Gate of Heaven Gen. 28.17 17. There are Multitudes of particular Churches upon Earth as the Churches in England in Scotland in Ireland in Holland in Germany and other Places which have particular Guides and Pastors set over them and are distinguished one from another by convenient local Bounds and Limits and Diversity in some external Modes and Customs and Rites tho they all agree in the Substance and Foundation of true Religion Hence according to Scripture we say The Church of God at Ephesus the Church of God at Corinth the Churches of Galatia meaning all the Christian People at Ephesus all the Christian People at Corinth and so forth But this is no proof that God's Church is two Universal and Particular like as it is no proof that the Body of a Man is two Bodies because it is one Body consisting of many Members and that England is two Kingdoms because it is one Kingdom consisting of many Counties Cities Towns and Villages 18. The Church of God is plain and visible to such as believe the Gospel as is the Sun at Noon-day to all that are not blind But who so blind as those that will not see If Men wilfully shut the Eyes of their Minds by Unbelief and call Darkness Light and Light Darkness the Church of God the Synagogue of Satan and the Synagogue of Satan the Church of God they may deceive themselves they cannot deceive him For the Foundation of the Lord standeth sure having this Seal The Lord knoweth them that are his And let every one that nameth the Name of Christ depart from Iniquity 2 Tim. 2.19 19. We see those Men and Women who are by Profession Christians and of the Church they are as visible as any other People upon Earth But that which makes them sincere Christians inwardly before God we see not but believe for Faith is the Evidence of things not seen Heb. 11.1 And it is only sincere Christians which are the Church of God so as to be in a State of Salvation Our own godly Sincerity we may be infallibly sure of the Spirit it self bearing witness with our Spirit that we are the Children of God Rom. 8.18 But we cannot be infallibly sure of the Sincerity of any other in particular neither is such Assurance necessary 20. Again those who deny Ordination by Presbyters without a Bishop to be valid suppose that God's Church doth not consist wholly and only by the Divine Laws but partly by the Divine Laws and partly by Humane Laws But this is a great Error repugnant to the Nature of God's Church for the Church is not partly the Church of God and partly the Church of Man but it is absolutely and entirely the Church of God which he hath purchased with his own Blood Act. 20.28 and therefore it consisteth by the Divine Laws only not as exclusive of wholsom and useful Humane Laws these are subservient but they add no Perfection to the Divine Laws they do not they cannot by themselves bind the Conscience for the Conscience of Man cannot be bound save by something superiour to it which no humane Law by it self can be Indeed we are bound to be subject to the higher Powers not only for Wrath but also for Conscience sake and peaceably to observe and conform to humane Laws not repugnant to God's Law But this Bond and Tie upon the Conscience doth not arise from Man's Law but from God's Law only this is superiour to the Conscience The Church is absolutely and entirely the Body of Christ his Wife and Spouse and not partly the Body of Christ his Wife and Spouse and partly the Body Wife and Spouse of this or that Man or number of Men. And therefore she is to be wholly governed by the Laws of Christ her only Head and Husband and by no other But then the more observant she is of Christ's Laws and obedient to his Divine Commands she will be the more observant of Second-Table-Duties and careful to render to all both Superiours Equals and Inferiours their just Dues and all that lies in her to live peaceably with all Men and to give no Offence to any because all these are Duties laid upon her by the Divine Laws 21. The Voice of God's Church and every part thereof is Psal 62.5 6. God only is my Rock and my Salvation Not partly God and partly Man Bishops Presbyters Princes Parliaments Convocations Synods an Arm of Flesh humane Laws Canons and Decrees But God only is my Rock and my Salvation he is alsufficient he is all in all while we cleave only and wholly to him and observe his Laws and keep in his good Way we are safe and happy no Evil can befal us because he is Almighty to protect and provide for us and give us every good thing and will not fail so to do But if we trust partly in God and partly in Man and ascribe any the least part of the Glory belonging to God and his Law to Man and his Law and contend that the Being and Well-being of the Church from first to last doth not consist by God's Law only but partly by his Law and partly by Man's Law then we are guilty of spiritual Idolatry and Adultery we debase God and deify Man we make God and Man coequal and coordinate Causes of the Churches Peace and Safety both temporal and eternal which is a transcendent Vice and plucks up all true Religion by the Roots and makes God's Church adulterous partly Christ's Wife and partly the Wife of the Pope of this or that humane Law-maker which Christian Ears cannot bear to hear 22. Again the same Adversaries of the Validity of Ordination by Presbyters without a Bishop are constrained to hold them by a Popish distinction between the Power of Order and the Power of Jurisdiction confessing that by God's Law the Bishop and the Presbyter have equal Authority as to the Power of Order but not as to the Power of Jurisdiction But this Doctrine and Distinction God's Law hath not and therefore it may not be received For the present Dispute doth nearly touch that great Article of our Faith The holy Catholick Church the Communion of Saints And it is a sure Rule consented to by all sound Divines that as to Articles of Faith no Doctrine or Distinction not contained in God's Word may be admitted But God's Word hath not this
for Ecclesiastical Rule Authority and Jurisdiction over one another all Affectation Claim and Exercise of Imperial Power over one another for they were all equal in Office Brethren in the Ministry Fellow-Apostles no one was Pope and Monarch over the rest neither might be 11. If Bishops were Spiritual Lords in respect of inward spiritual Worth and Goodness then they would be Spiritual Lords while they are but Presbyters and before they are made Bishops For first they are Presbyters which the Advocates for Prelacy suppose to be an Order or Degree in the Ministry inferiour to a Bishop Now it is plain that what inward spiritual Worth and Goodness is in the new-made Bishop it was in him before he was Bishop even whilst he was a Presbyter But no one did repute him a Spiritual Lord while he was but a Presbyter though he was a good and worthy Man His assuming of the Episcopal Office adds no inward spiritual Worth and Goodness to his Soul it being but a thing common to worthy and unworthy Men. Mr. Prideaux in his Introduction for reading all sorts of Histories pag. 67. divides the Bishops of Rome into seven Ranks 32 good Bishops 33 tolerable Archbishops or Patriarchs 38 usurping Nimrods 40 luxurious Sodomites 40 Egyptian Magicians 41 devouring Abaddons and 20 incurable Babylonians 12. It is then plain that Lord-Bishops are so by Humane Law and not by Divine Law they are made by Man and not by God their Office Power and Authority as they are Lord-Bishops is Humane and not Divine I say not that it is unlawful but that it is not Divine many things are lawful which yet are not Divine as the Offices of Constables Head-Constables Sheriffs Mayors Lord-Chancellors and Keepers of the Great Seal are all lawful and yet they are not Divine and Evangelical but Humane and Civil 13. Lord-Bishops being but Civil and Temporal Lords of Man's making their Courts cannot be Spiritual Courts but only Civil and Temporal By Permission of the King and Parliament they hold their Courts not expresly in the King's Name but in their own Name Yet are they nevertheless but Civil and Temporal Courts deriving their Authority from and dependent on the King and Parliament which under God are the highest Judicature in this Nation from whom there lies no Appeal save to God But there lies an Appeal from the highest Ecclesiastical Court in the Nation to the King and Parliament The contrary Doctrine brings in foreign Jurisdiction and sets up the Papacy and is destructive both of Church and State 14. Many of the Nobility and Gentry of England and others of the Laity hold Courts not expresly in the King's Name but in their own Name And yet no one doubts but that they are Civil and Temporal Courts derived from and dependent on the Crown and there lies an Appeal from them to a superiour Civil Court 15. True it is that in the first Ages of the Church after Christ's Ascension the Holy Ghost by Paul reproves the Christians at Corinth for going to Law with one another before the Heathen Judges about worldly and secular Matters there being then no Christian Magistracy I speak to your Shame Is it so that there is not a wise Man amongst you 1 Cor. 6 5â— no not one that shall be able to judg between his Brethren Upon which it is like the Christians from thenceforth did desist from going to Law with one another before the Heathen Judges about small Matters pertaining to this Life and chose some judicious and understanding Christian as an Umpire or Arbitrator for the ending and deciding of their litigious Causes about worldly Matters which continuing for some hundreds of Years unto the Reign of Constantine the first Christian Emperor it is very likely that he by his Imperial Sanction confirmed the aforesaid Apostolical Decree and the Way of the Primitive Churches ending and deciding their Suits about secular Matters pursuant to and grounded on the same and did enlarge and add to it and so made it an Ecclesiastical Court and called it the Bishops Court and the Judg thereof the Bishops Chancellor or the Chancellor of the Ecclesiastical Court But before this Sanction by the Emperor it was no Ecclesiastical Court neither had it any Ecclesiastical Jurisdiction it was only a prudential Institution without all external Jurisdiction 16. The King of England is by God's Grace a Christian King Being so he must needs be a Christian and as such he is a Member of God's Church in England in common with all other Christian People therein and he is no more he is not Head thereof for only Christ is Head of God's Church in England like as he is sole Head of the whole Church on Earth it being a Contradiction to be sole Head of the whole and not of every Part. Considered as a King so he hath no more Power and Jurisdiction over the Church and its Causes than he would have if he were a Heathen King his being a Christian doth not inlarge and add to his Regal Power but only qualify him supposing him truly godly with Grace and spiritual Wisdom to use his Regal Power aright for God which a Heathen King cannot 17. The King is sole Supream under God and Christ the Mediator over all the Souls in the Nation as to coercive Rule by the Sword yet is he limited by fundamental Laws whereby the Rights of Prince and People mutually consist and which he is bound inviolably to observe But all his Power is only Civil and Temporal and not Spiritual and therefore he can grant no Spiritual Jurisdiction he can create no Spiritual Office For no Effect can exced its Cause neither can the Streams differ in kind from the Water in the Fountain 18. The King and Parliament will meekly and reverently hear a common Presbyter or Minister preach the Gospel and be awed by the Word in his Mouth as the Word of God and not the Word of Man though Man be the Preacher and they will reverently own and submit to Baptism and the Lord's Supper dispensed by him as Divine and not Humane Institutions Convincing Evidence will go along with the Preacher's Word being scriptural sound good and faithful whereby it will evidence it self to be Divine and from above to all such as believe it will to them be the Savour of Life unto Life and the rest who do not believe yet will stand condemned by it and it may be with Felix tremble under it as being through their own Sin the Savour of Death unto Death to them Here it is plain Jesus Christ as sole Lord of the Conscience doth by the Ministry of a weak Man a coâ—â—â—â— Presbyter exercise Spiritual Lordship and Jurisdiction over the King and all the Lords and Commons inwardly in each one's Bosom over such as are good willingly and in Love over such as are wicked against their Will for if wicked ones might have their Will they would all be above God and lord over him at
their pleasure 19. But now if this or that Ecclesiastical Court should claim to it self sovereign and independent Jurisdiction and should summon the King and Parliament to appear at its Tribunal under pain of Excommunication would they think themselves obliged to obey and make their Appearance and be uncovered and submit to the Sentence of the Ecclesiastical Judg as some of the Roman Emperors have done to the Pope even to the holding of his Stirrup and letting the Pope tread upon the Neck of the Emperor I trow not 20. By which it is plain that the Lordship and Jurisdiction of the Bishops and their Courts is not Spiritual but Civil and Temporal Humane Law ordains it and Humane Law may take it away lawful it may be but Divine it is not But the Evangelical Ministry consisting in Authority to preach the Gospel to dispense the Sacraments to labour in the Word and Doctrine to oversee the Flock of Christ and perpetuate the Church to the End of the World this Evangelical Ministry which is common to the Bishop and the Presbyter is not Humane but Divine it is not Civil and Temporal but Spiritual and Supernatural it doth not subsist by an Arm of Flesh but by the Word of God against which the Gates of Hell shall not prevail for Jesus Christ who is the Author of it is the Living God King of Kings and Lord of Lords 〈…〉 and the only Potentate who will have a Church upon 〈…〉 Number of faithful Ones with whom he hath promised to be unto the End of the World Hitherto he hath made good his Word and been too hard for all his Adversaries Psal 2 Blessed are all they that trust in him 21. If indeed the Church of God were not a Spiritual but a Political Society then all both Bishops and Presbyters must needs be Spiritual Lords and Ecclesiastical Monarchs But it is as certain that the Church of God is a Spiritual and not a Political Society as it is certain that it is the Church of God by Faith in Christ and not the Church of Man 22. 〈…〉 be Processus in infinitum infinite Proceeding For 〈…〉 we must needs come to some first in whom the Church 〈…〉 was penitent Adam and Eve the common Parents of us 〈…〉 it is not to be doubted but that God after their Fall gave them Repentance and Pardon through Faith in Christ the promised Seed and so made them a spiritual Society and the first Church of the Redeemed as Dr. Field in his first Book of the Church chap. 4. sheweth agreeably to God's Word and the Grounds of Religion Gen. 3.15 But Adam and Eve two Persons one Husband and one Wife could not be a Political Society because they were a Conjugal Society as they were Husband and Wife and a Spiritual Society as they were true Believers in Christ the promised Seed both which Societies differ in kind from Political Society as all agree 23. Upon the increase and multiplication of sincere Converts and Persons regenerate there was a continnal Addition to the Church of such as should be saved Acts 2.47 The Incarnation Life Death Resurrection and Ascension of Christ doth not alter the intrinsecal Nature of God's Church which is the same for substance in all Ages the Saints before Christ being saved through Faith in him as promised and the Saints after Christ being saved through Faith in him as exhibited he being the same yesterday and to day and for ever Heb. 13.8 The Apostles Commission was not to make a new Church differing in kind and substance from what had been before but to preserve that Church which was already in being and which Christ left on Earth at his Ascension and by their Apostolical Labours to inlarge and add to it and to make believing Jews and Gentiles one holy Society in Christ not a Political Society ruled by the Apostles as Ecclesiastical Monarchs and Spiritual Lords but a Heavenly Society ruled by the Apostles as spiritual Guides and Overseers through Faith in Christ the sole Lord and Head of the Church 24. Anciently God led his People like a Flock by the Hand◠〈◊〉 Moses and Aaron Psal 77.20 And so he leads his People now 〈◊〉 〈◊〉 â—lock by the Hand of the Prince and the Pastor the Prince as Political Governour ruling by the Sword and the Pastor as Spiritual Governour ruling by the Word by holy Doctrine by dispensing Baptism and the Lord's Supper according to Christ's Institution by making himself an Ensample to the Flock So that tho the Pastor be a Ruler and Governour yet he is not a Political Governour he is not an Ecclesiastical Prince a Spiritual Lord an ambitious Prelate but a Minister of Christ And to make the Pastor by Divine Law a Political Governour of the Church is to make him a Pope an Antichristian Subverter of the lawful Supremacy of the Prince and a sacrilegious Invader of the Sovereignty of God by whom Princes rule Prov. 8.15 25. It is very evident that the Apostles themselves were but Presbyters tho they were not ordinary and common Presbyters they were furnished with extraordinary Gifts and Graces for the Work of the Ministry and infallibly inspired in the execution of their Office that 〈◊〉 might be Master Builders in God's Church But still they were bâ—â— Presbyters though extraordinary and preeminent ones and therefore Peter the first and Foreman of all the Apostles writing to ordinary and common Presbyters stiles himself Com-Presbyter their fellow-Fellow-Presbyter 1 Pet. 5.1 And if those Bishops of our time who claim to be Successors of the Apostles and superiour in Office Power and Authority to common Presbyters would but join Apostolical Wisdom Meekness Goodness Piety Love to the Truth Labour in the Word and Doctrine and Constancy in Well-doing with Apostolical Power and Superiority we would all reverence them as Apostles of Christ as Divine Officers as most worthy Instruments of God's Glory and think all the Churches happy in their Ministry But while they contend for Apostolical Power Preeminence and Superiority by Divine Right as to the Government of the Church in ordinary and suffer common Presbyters and Curates to excel them in the most principal part of the Apostolical Office which is labouring in the Word and Doctrine and lay the Peace and Unity of God's Church upon weak and beggarly Elements Gal. 4.9 upon things no ways necessary to Holiness and Unity in Christian Faith Hope and Love and had rather be a Sect and Party by themselves than unite with their Christian Brethren upon Apostolical Divine and Scriptural Terms in truth they undo their own Cause grieve the Hearts of the Righteous encourage the Wicked and give great advantage to the Papists and bring our Nation low and greatly sin against God and their own Souls 26. It 〈…〉 Rule and Maxim consented to by all that in aequali jure melior 〈…〉 possidentis where two or more are Competitors for a thing and one only can have it it is to be adjudged to him that is in possession that so there may be an end of all Strife and the Course of the World may be in quiet Now I would know of those Protestant Brethren who condemn the Papacy and yet contend that the Universal Church on Earth is a Political Society consisting of two Parts a ruling and a ruled Part which was the sole supreme ruling Part of the Universal Church on Earth at the beginning of the Reformation by Luther 1. They cannot say and prove that Christ was for Christ is God and God cannot be a bare ruling Part because a Part as such is imperfect is not all In all But God cannot be imperfect he cannot but be infinitely perfect all all 1 Cor. 15.28 He worketh all in all 1 Cor. 12.6 Of him 〈◊〉 through him and to him are all things Rom. 11.36 To make him a meer Political Ruler and governing Part of the Church is to make him a meer Man a worldly Monarch an impotent base and precarious God 2. Of necessity the Bishop of Rome was the sole supream ruling Part of the Universal Church Episcopus primae Sedis as Peter among the Apostles chief Ecclesiastical Monarch for no other laid claim to the Ecclesiastical Supremacy no other was in possession of it and therefore upon the Principles of those Brethren against whom I now argue the Protestants universally and the Church of England particularly were guilty of damnable Schism and Rebellion in breaking of from and setting themselves against the Papal Supremacy and are bound to turn Papists as of necessity to Salvation and to the Being and Unity of the Universal Church which according to their Principles cannot consist without a ruling Part without a Political Governour that is in plain English without a Pope 27. But if this Principle of theirs that the Church of God is a Political and not a Spiritual Society fail and prove ruinous as it needs must or I am deceived in the Grounds of Religion and do not understand the Points of the Catechism then the Ordination of Presbyter by Presbyters without a Bishop can never be proâ—â—â—…â—alid And those of the Church of England who hold the 〈…〉 Ministers because ordained by Presbyters without a Bishop to be no Ministers of Christ and consequently the 〈…〉 to be Nullities do greatly err 〈…〉 one 〈…〉 holy Catholick Church the 〈…〉 all such other 〈…〉 ordination by a Bishop 〈…〉 FINIS
Doctrine and Distinction but the contrary it fully assures us that the Power of Order is all the Power which Christ communicated to his Apostles and their Successors it being abundantly sufficient through his gracious Assistance and Concurrence for the ordering guiding governing and disciplining of the Church unto the end of the World And what Power of regular Jurisdiction is in Bishops distinct from the Power of Order is not Divine but Humane from Man's Law and not from God's Law And therefore if it should be supposed that Ordination by Presbyters without a Bishop is an Error as being against an innocent Law of Man yet is it not therefore null and invalid for though it ought not to be done yet being once done it is firm and valid because done by those who by God's Law are confessed to have Power to do it being equal with the Bishop as to the Power of Order it being very absurd and a Contradiction in adjecto that those should have Power to order who have no Power to ordain and that those should have equal Power to order who have not equal Power to ordain 23. True it is that besides that fixed Pastors of each particular Church there were in the primitive Times the Apostles as general Overseers who did use to visit the Churches and took care of them But this was no Act of external Jurisdiction distinct from the Power of Order but what may innocently and safely be done by an eminent Presbyter qualified with Gifts and Graces for the Work of his own free accord according to the general Rules of God's Word Mr. John Dury a Scotish Presbyter in the Reign of King Charles I. made it his business for thirty Years together purely upon a Christian Account and of his own free Heart without all colour of external Jurisdiction to visit the transmarine Churches Lutheran and Calvinistical and by writing personal Conserence and unwearied Travels to reconcile them touching Predestination Christ's Ubiquity and the Sacrament tho the Success was not answerable through the unreasonable Stiffness of the Lutheran Party And in the Reign of King Charles II. Mr. Thomas Gouge a Nonconforming Presbyter did for several Years together in Person use to visit all the Counties in Wales purely upon a Christian Account at his own Charge without all shew of external Jurisdiction having the Bible for his Warrant and the Glory of serving God and doing Good for his Reward making it his business to promote Religion and Learning An Apostolical and most blessed Work and not without great Success 24. True it is that the Distinction between Bishop and Presbyter is of great Antiquity and large Extent But that in the time of Cyprian it imported more than with us at this day doth the Distinction between the Dean and Chapter of each Cathedral Church between the Warden and Fellows of Manchester between the Parish-Minister and his Curate will not be easily proved Now all know that all these are but one Order in the Ministry and this Inequality is not at all inconsistent with the Principles and Practice of the Presbyterian Brethren 25. Finally the great Principle of those of the Church of England who hold Ordination by Presbyters without a Bishop to be invalid is this that to every Church there ought by God's Law to be a Bishop and no Bishop no Church ordinarily Now either they will stand to this their Principle or they will not If not then they undo their whole Cause and stultify themselves If yea then also their Cause cannot stand for they will not deny the Parish-Churches to be true Churches But these in England are more than nine thousand and the Diocesan Bishops are but some six and twenty Can six and twenty Men be Bishops to more than nine thousand Churches if to every Church there must be a Bishop Either then you must grant that the Parish-Churches are not true Churches and then Separation from them is a Duty and you yield the Cause to the Brownists Or if you admit them to be true Churches upon your own Grounds you must needs yield that the several Parish-Ministers who are but Presbyters are as true Bishops as they are Churches and then Ordination by them without a Diocesan must needs be valid and Diocesan Bishops are no Bishops of God's making This then is the Issue of the Matter that the Parish-Ministers who are but Presbyters are Bishops of God's making and Diocesan Prelates are Bishops of Man's making The Nullity of all external Jurisdiction in the Church not derived from and dependent on the State 1. THere cannot be external Jurisdiction without external Supremacy For all Jurisdiction doth necessarily import a Supream in whose Sentence and Decision all contending Parties are to acquiesce and from whom there can be no Appeal Therefore there cannot be external Jurisdiction without external Supremacy Now under God all external Supremacy is in the State Let every Soul be subject unto the higher Powers Rom. 13.1 that is those who bear the Sword as is afterward declared ver 4. and the Context plainly shews Submit your selves to every Ordinance of Man for the Lord's sake whether it be to the King as supreme or unto Governours as unto them that are sent by him for the Punishment of Evil-doers and for the Praise of them that do well 1 Pet. 2.13 14. Herewith agrees the old Oath of Supremacy and the 37th Article of the Church of England unanimously subscribed by the Episcopal and Presbyterial Clergy 2. To set up a contrary external Jurisdiction and Supremacy in the Church is to overthrow the Nature of the Church and to undermine the State and to act contrary to the Example of Christ and his Apostles and to imitate that Man of Sin the Son of Perdition who opposeth and exalteth himself above all that is called God or that is worshipped 2 Thess 2.3 4. 3. Christ himself considered as Man in the Days of his Flesh and State of Humiliation had no external Jurisdiction he exercised none he claimed none but disclaimed it saying My Kingdom is not of this World John 18.36 Man who made me a Judg or a Divider over you Luke 12.14 It belonged not to him to exercise external Jurisdiction but to be a Minister of the Circumcision for the Truth of God to confirm the Promises made unto the Fathers Rom. 15.8 He came not to be ministred unto but to minister and to give his Life a Ransom for many Mat. 20.28 And therefore in Obedience to God and out of Love to us he owned and submitted to the Jurisdiction of the Roman President in Judea He humbled himself and became obedient unto Death even the Death of the Cross for a Pattern to all his Followers and Disciples and to shew that his Kingdom was not of this World Phil. 2.8 John 19.11 1 Pet. 2.21 4. All external Jurisdiction is necessarily either supreme or subordinate But Christ considered as Man in his State of Humiliation had neither Not supreme for
if you suppose him to have external supreme Jurisdiction you make him a meer Man a worldly Monarch the same for Kind with Cesar and then he is not the true Messias Not subordinate for if you suppose him to have external subordinate Jurisdiction so also you make him a meer Man a worldly Deputy and Lieutenant the same for Kind with Pilate having all his Power from Cesar and then he is not true Christ 5. The Apostles of Christ renounced all manner of external Jurisdiction as well knowing that the Disciple is not above his Master nor the Servant above his Lord Mat. 10.24 Christ as Man in his State of Humiliation having no external Jurisdiction he could communicate none to his Apostles After his Resurrection he says to them As my Father hath sent me even so send I you John 20.21 Now the Father sent Christ as Man in his State of Humiliation compleatly furnished with spiritual Wisdom Grace Holiness Power Authority and Ability for the Work of the Ministry but without all external Jurisdiction it no way suting with his Person and Office The Apostles contented themselves with Ministerial Authority as Stewards of the Mysteries of God without all external Jurisdiction Not for that we have Dominion over your Eaith 2 Cor. 1.24 They had no Dominion over the Faith and Consciences of God's People neither over their Bodies nor over their Souls and therefore no external Jurisdiction 6. Hence the Apostle Paul in a Point of Controversy between him and the Jews touching the Way of Religion who prosecuted him before one of the Roman Lieutenants in Judea justly appealed to Cesar as under God sole Supream over Paul and his Accusers and the whole Roman Empire as to external Jurisdiction Acts 25.11 7. King Solomon did rightly in deposing the High-Priest Abiathar for his Crimes and setting Zadok a worthy Man in his room 1 Kings 2.26 27 35. Which had not been justifiable if Abiathar had had supreme and independent Power and Jurisdiction for par in parem non habet potest at em one supreme and independent Power can have no Authority over another equally supreme and independent 8. Church and State are truly distinct but they are not two independent and sovereign Powers For the Church is the Body of Christ wholly dependent on him as to inward spiritual Power and Jurisdiction and wholly dependent on the State as to external Power and Jurisdiction Whilst she keeps her self thus humble lowly and dependent she is glorious in the sight of God the Gates of Hell cannot prevail against her she is safe and quiet from fear of Evil. But when once she affects to be independent and assimes to her self sovereign Power over Mens Souls and Consciences inwardly and in ordine ad spiritualia over Mens Bodies Estates and Civil Liberties outwardly she becomes Papal and Antichristian the Synagogue of Satan and not the Church of God 9. We read of an Assembly and Consultation of the Apostles and Presbyters and Brethren at Jerusalem about Circumcision Acts 15. and of Decrees ordained by the Apostles and Presbyters there Acts 16.4 But we read of no external Jurisdiction exercised in this Assembly here was no President but Christ no Moderator but the Holy Ghost Here was Order Decency Ministerial Authority Wisdom Holiness the Presence of Christ exercising inward spiritual Jurisdiction in the Souls of the Apostles themselves and the rest of the Assembly and awing their Consciences inwardly with his Fear but external Jurisdiction there was not any If indeed Cesar had presided in Person as once Constantine did in the Council of Nice or if he had deputed some Agent or Lieutenant to preside in his Name and Stead and to give Imperial Sanction to the Decrees then there would have been external Jurisdiction exercised but there being no such Sanction there could be no external Jurisdiction it was an orderly Assembly wherein Christ was graciously present by the invisible Operation of his Word and Spirit but no Juridical Court. 10. Mr. Gillespy an eminent Asserter of the Presbyterian Way in Scotland in his Aaron's Rod Book 2. chap. 6. in the Contents of the Chapter confesseth That if Princes and Magistrates be the Officers of Jesus Christ the Mediator it will do much in the Decision of the Erastian Controversy Now it is certain de fide that they are For all Power in Heaven and on Earth is given unto Christ our Mediator Eph. 1.20 21 22 23. Mat. 28.18 Phil. 2.8 9 10. and his Kingdom ruleth over all the Angels and over all Earthly Princes and Magistrates and all other Men on Earth for the good of Militant Saints and in order to the carrying on the great Work of Redemption by Faith in the Souls of Sinners 11. Jus divinū regiminis Ecclesiastici p. 43. Mr. Jeanes of the Fulness of Christ p. 43. Tho Heathen Princes and Magistrates by the bare Light of Nature cannot know Jesus Christ our Mediator yet they are bound to know God and to glorify him as God to be just and to rule in the Fear of God to be godly themselves and all that in them lies to promote Godliness in their Dominions and Jurisdictions to protect the Good and be a Terror to the Wicked parcere subjectis debellare superbos Now in these things consisteth the Kingdom of Christ our Mediator 12. Tho the Church on Earth can subsist without a Christian Magistracy as it hath done many a time yet it cannot in an ordinary way subsist without a Magistracy for without Magistracy Humane Society cannot subsist there will be no Order no Government no Restraint of Sin Mankind will not be a Society but a Rout of lawless belluine and ungoverned Men. No Society no Ecclesiastical Society and consequently no Church Therefore Jesus Christ our Mediator and God in and by him is the Author of Magistracy as a thing very useful for the Good of Mankind in general and of the Church Militant in special And therefore those do greatly mistake who hold that Magistracy is but an Accident to the Church quod potest adesse vel abesse absque subjectinteritu 13. The Gospel may be taken two ways strictly and largely Taken strictly so it means God's Gift of Christ and Life eternal in him to all the Elect through Faith and thus Princes and Magistrates have not their Authority by the Gospel Considered largely so it comprizeth the Principles Rules and Maxims of Natural Religion common to us and Heathens and whatsoever is useful to Humane Society and to the uphold of Order Godliness and true Religion among Men and thus Princes and Magistrates have their whole Office and Authority by the Gospel 14. Tho under Christ our Mediator the Prince hath Imperial Independent and Supreme Power over all in his Dominions as to coercive Rule by the Sword yet still he is under Christ the Mediator and accountable to him who is King of Kings and Lord of Lords and at the great Day will sit in Judgment
AN ENDEAVOUR AFTER Further Vnion BETWEEN CONFORMING NONCONFORMING PROTESTANTS In several Particulars By a Minister of the Church of England Printed in the Year MDCXCII An Endeavour after further Vnion between Conforming and Nonconforming Protestants 1. THE Nonconforming Brethren scruple subscribing this Clause in the 20th Article of the Church of England The Church hath Power to decree Rites or Ceremonies and Authority in Controversies of Faith I conceive that here is nothing dissonant from the Principles and Practice of the Nonconforming Brethren themselves The foresaid Clause hath two Parts one supposeth that the Church hath Power to decree Rites or Ceremonies the other supposeth that the Church hath Authority in Controversies of Faith I begin with this latter first By the Church I understand the Society of Faithful People in Christ Jesus the Body of Christ This Society must needs have Ministerial Authority in Controversies of Faith as is plain from 1 Cor. 2.15 But he that is spiritual judgeth all things yet he himself is judged of no Man Now the Church is a Spiritual Society consisting of Men endued with the Spirit of Christ whereby they are capable of discerning spiritual things spiritually and consequently of discenning judging and deciding each Man for his own Soul what is of Faith and what is not of Faith This Reason is plainly hinted in the following Verse in these Words We have the Mind of Christ that is we who are godly in Christ Jesus have spiritual Understanding in the things of Christ we know his Voice and follow him and turn from the Voice of Strangers Beloved believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone out into the World 1 John 4.1 Now the Church is Christ's Beloved and here she is commanded not to believe every Spirit but to try the Spirits whether they are of God because many false Prophets are gone out into the World But she may not presume to try the Spirits if she have no Authority to try them and she cannot have Authority to try the Spirits and to discern between the Voice of Christ and the Voice of Antichrist but she must needs have Authority in Controversies of Faith Do not the Nonconforming Brethren reject Socinianism Arianism Pelagianism the Popish Mass and other the like Heresies and Delusions By what Authority do they reject them and embrace the contrary Truths and oblige all their Flocks so â—o do if really the Church hath no Authority in Controversies of Fâ—â—â—h It is then plain from their own Principles and Practice that they do well allow the Church to have Authority in Controversies of Faith that is Ministerial Authority dependent on and subject to Christ her Head which is the plain meaning of the Article as is manifest from the whole Tenour thereof and the rest of the Articles subscribed by the Nonconformist Brethren themselves 2. Then for the other Branch That the Church hath Power to decree Rites or Ceremonies that is decent and useful Rites or Ceremonies circa Sacra about holy Things That there are such the Nonconformists will not deny I instance in the taking of an Oath this is a Sacred Thing a Religious Act and a part of God's Worship pertaining to Natural Religion common to us and Heathens unalterably fixed by God as touching the Substance thereof but not as touching the external Form and Manner of taking it here is a Latitude left by God And there may be innocent Variety divers Countries may have divers Fashions and the same godly Man and Church of God may see cause to vary the Rite and Solemnity of Swearing As Abraham Gen. 14.22 swore with his Hand lifted up unto the Lord the most high God At another time he made his Servant swear with his Hand put under the Thigh of Abraham his Master Gen. 24. Those who in the late Times in these Nations took the solemn League and Covenant swore with their right Hand lift up to Heaven But now both Conforming and Nonconforming Protestants generally in England and Ireland and as I suppose in Scotland also swear with their right Hand laid upon the Bible as a Rite or Ceremony not unlawful Again it is well known that the French Protestant Ministers do use to preach with their Hats on but the Protestant Ministers in England Scotland and Ireland not to name other foreign Churches do use to preach with their Hats off Now Preaching the Gospel is a sacred Thing a religious Act as all agree and the Nonconformists will not deny but that for Substance it is unalterably fixed by God but whether with the Hat on or off is not precisely determined by him Here there may be innocent Variety it is clearly a Rite or Ceremony about a religious Act one Church hath this Rite or Ceremony another Church hath another Rite or Ceremony quite contrary and yet both Ways lawful before God in the Judgment of the Nonconformist Brethren themselves For in things of this nature Custom creates a Law otherwise the Apostle had argued very weakly But if any Man seem to be contentious we have no such Custom neither the Churches of God 1 Cor. 11.16 3. Again giving notice to the People by the ringing or tolling of a Bell at what time to assemble for God's publick Worship as also the testifying of our Joy and Thankfulness to God on a 5th of November by ringing of Bells and by Bonfires and on the like extraordinary Days of Thanksgiving are clearly Rites or Ceremonies circa Sacra about holy Things no where prescribed by God and yet held lawful and useful by the Nonconformist Brethren themselves And therefore they must needs own that the Church hath Power to decree innocent useful and decent Rites or Ceremonies circa Sacra about holy Things there being clearly some such Ceremonies or Rites in use among all the Churches of Christ approved by the Nonconformist Brethren no where ordained by God it being sufficient as to things of this nature that they are no where forbidden by God and being established by general Usage and Custom of the Church where we live that is equivalent to a Decree and proves that the Church hath Power from Christ to begin and introduce such laudable and useful Rites and Ceremonies as to continue the Use and Observation thereof Nee Disciplina ulla est in his melior gravi prudentique Christiano quà m ut eo modo agat quo agere viderit Ecclesiam ad quamcunque forte devenerit Quod enim neque contra fidem neque contra bonos more 's injungitur indifferenter est habendum pro eorum inter quos vivitur Societate servandum est August Epist 118. ad Jan. 4. It being thus plain that the Church hath Power to decree Rites or Ceremonies and that these may not be the same in all places then not only this part of the 20th Article of the Church of England but also the whole 34th Article as being for substance the same
more largely expressed must needs be sound and consonant to the Principles and Practice of the Nonconformist Brethren and may safely be subscribed by them The Words of the 34th Article are these It is not necessary that Traditions and Ceremonies be in all Places one or utterly like for at all times they have been divers and changed according to the diversity of Countries Times and Mens Manners so that nothing be ordained against God's Word Whosoever through his private Judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and approved by Common Authority ought to be rebuked openly that other may fear to do the like as he that offendeth against the common Order of the Church and woundeth the Consciences of the weak Brethren Every Particular or National Church hath Authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by Man's Authority so that all things be done to edifying 5. If we desire a publick Exposition of the Doctrine of the Church of England touching this matter there is that of Mr. Thomas Rogers perused and by the lawful Authority of the Church of England allowed to be publick He in that Exposition declareth that the Church hath no Power to appoint what Rites or Ceremonies she will for she must decree none which be either for their own Nature impious or for Use superstitious or for their Weight over-heavy and grievous to be born or for their Worthiness in the Eyes of the Ordainers either of equal Price or of more account than the very Ordinances of God or against the Liberty of Christians and to the entangling of them again with the Yoke of Bondage or last of all any way contrary to the Commandments Word and Will of God But the Rites Ceremonies and Constitutions of the Church they must make altogether and tend both to the nourishing and increase of Love Friendship and Quietness among Christians and also to the retaining of God's People in the holy Service Worship and Fear of God according to the Rule of the Apostle Let all things be done honestly and by Order All Churches Reformed consent hereunto So Mr. Thomas Rogers pag. 105 106. No Nonconforming Brother will gainsay this 6. The Articles do not say that the Church hath Power to decree the Cross in Baptism nor is any Man obliged by his Subscription to them to declare that she hath but only such humane Rites or Ceremonies circa Sacra as be decent useful and no way contrary to God's Word Whether the Cross in Baptism and the Surplice in particular be decent useful and no way contrary to God's Word is a Question of another nature and doth not come into the present Debate For if it should be supposed that the Church hath no Power to decree the Cross in Baptism and the Surplice as being inconvenient and no way necessary yet will it not thence follow that she hath no Power to decree such other Rites and Ceremonies circa Sacra as are confessedly expedient and useful as to swear with the right Hand lift up to Heaven or laid upon the Bible and to give notice to the People at what time to assemble for publick Worship by ringing or tolling of a Bell. Even Dr. Ames himself whom no one acquainted with Church-Affairs can suspect to have been partial in this matter and too favourable to humane Ceremonies circa Sacra doth acknowledg that if there be no Error in humane Appointment touching the Place and Hour of God's publick Worship and the like things Constitutio illa habenda sit quasi simpliciter divina Medull Theol. l. 2. c. 14. num 28. that Constitution is to be held as it were simply Divine For that the Church do assemble for God's publick Worship at that Hour which all things considered is most convenient he grants is God's Will Now the ringing or tolling of a Bell is in the Judgment of Nonconformists themselves and all other sober Persons an apt Mean a prudential Ceremony Rite or Token of Man's Appointment For notifying to the Congregation at what Hour to assemble like the use of the Silver Trumpets under the Law Numb 10. And therefore the Hour so appointed being meet and convenient for God's publick Worship according to Dr. Ames's Concession in the foresaid Place Agnosci debet quasi à Deo constituta it ought to be acknowledged as it were appointed by God and consequently the foresaid humane Ceremony whereby the Hour is notified Which is sufficient for my present Purpose that there is nothing at all in the 20th and 34th Articles of the Church of England repugnant to the Principles of the Nonconformists but a full Agreement between both Sides as to this part of Subscription 7. For my part I think that the Church hath no power to decree the Cross in Baptism or any the like humane Ceremony therein My Reason is because Baptism it self is a Divine Ceremony and the Cross is a humane Ceremony and the Church hath no power to decree and annex a humane Ceremony to a Divine it being plainly superfluous and unnecessary there is neither Precept nor Example in all the Book of God to warrant such a Decree The Church hath no Power but for Edification 2 Cor. 10.8 and 2 Cor. 13.10 She may impose none but necessary things Acts 15.28 such as be some way necessary to Order Unity or Decency in God's Service which the Cross in Baptism antecedently to humane Imposition is not It is necessary that Baptism be done in a fit Place at a meet Hour by one authorized in a decent Garment in a sit Posture with fit Words and decent external Reverence and Solemnity but there is no necessity at all of the Cross or any the like humane Ceremony in Baptism Neither the Light of Nature nor the Institution of Christ nor the Practice of the Apostles and first Churches planted by their Ministry and recorded in Scripture for a Rule and Pattern to all succeeding Churches to the end of the World do warrant any such Decree and Imposition All needful Circumstances all that is any way requisite to the orderly decent laudable holy just and exemplary dispensing and partaking of Baptism may be observed without the Cross or any the like humane Ceremony To say the contrary is to reproach the Institution of Christ and his Apostles and the Churches planted by their Ministry and to set the Wisdom of Man above the Wisdom of God and bring in Arbitrary Government into the Church and lay a Foundation for numberless unnecessary humane Ceremonies in God's Worship as in the Papacy and great Evils and Desolations in the Church by inflicting doleful Penalties upon worthy and good Men who out of Conscience refuse Conformity to such unnecessary Decrees as the Event doth sadly manifest But that it is unlawful to use the Cross in Baptism while imposed by the Supream Authority of the Nation under
so doing this do the Bishops in Popish Countries And therefore certainly according to God's unchangeable Law and the Grounds of Religion Ordination by Orthodox Godly and Exemplary Presbyters who labour in the Word and Doctrine must needs be more Valid more Divine more Apostolical and more Honourable than Ordination by such Bishops as neither rule well nor labour in the Word and Doctrine but they rule very ill and are Antichristian God's Word is Them that honour me I will honour and they that despise me shall be lightly esteemed 1 Sam. 2.30 God judgeth Ministers according to their Works not by bare Names and Titles and Robes and worldly Grandeur and Princes Favour and earthly Riches and things common to good and bad Men but by inward real Worth and Ministerial Ability and Fidelity honouring those who honour him and those more abundantly who more abundantly honour him and are by his Grace Evangelically worthy of Honour Ephes 5.1 Now we are to be Followers of God as dear Children and as in other Points so particularly in the Point of Ordination prefer a Presbyter who labours in the Word and Doctrine before a non-labouring Bishop 6. The Apostle saith Other Foundation can no Man lay than that is laid which is Jesus Christ 1 Cor. 3.11 Ordination by able and faithful Presbyters without a Bishop is built upon this Foundation and so it must needs be valid firm and immoveable It is done publickly with Fasting and Prayer with the laying on of the Hands of the Presbytery 1 Tim. 4.14 with due Trial and Probation of the Person to be ordained with the Liking and Consent of the People with sound Belief in God the Father and the Son and the Holy Ghost with express or implicite Renunciation of Arianism Socinianism Pelagianism Popish Idolatry and Superstition and all other Antichristian Sects and false Ways of Salvation with separation of the Person ordained for the Work of the Ministry all his Days with no Imposition of any thing flatly sinful with publick Profession of the Sufficiency and Perfection of the holy Scriptures for the making of us compleat in all the Will of God throughly furnished unto all good Works by the special Grace of Christ with Authority not to be a Minister to this or that particular People only but to be a Minister of Christ related to the whole Church on Earth in general and specially to that particular People to which he hath Call and all this with the Concurrence Countenance and Protection of the higher Powers in Scotland Holland Helvetia Geneva New-England and many other parts of the Christian World If this be not valid Ordination there is no such thing as valid Ordination it must needs be valid in the Judgment of all such as approve the 23d Article of the Church of England 7. They who maintain that Ordination by Presbyters without a Bishop is not valid proceed upon this Supposition that the Church of God is a Political Society consisting of two parts essentially a ruling and a ruled Part that while Christ was upon Earth he was the governing Part but he leaving the Earth ordained the Apostles to be his Lieutenants and Peter the Foreman of them all that Bishops succeed the Apostles as to the Government of the Church Universal upon Earth Subesse Romano Pontifici omni humanae Creaturae declaramus definimus omnino effe de necessitate Salutis Bonif. 8. in extrav de majorit obed cap. anam sanctam Col. 212. and are Christ's Ecclesiastical Lieutenants and that the Bishop of Rome is Episcopus primae Sedis the Chief and Foreman of all the Bishops that this Hierarchy and Institution is Divine and all who do not comply with it are guilty of damnable Schism and so dying cannot be saved 8. I shall freely grant that if really the Church of God be what they suppose a Political Society consisting of two Parts essentially a ruling and a ruled Part then all the rest is unavoidable and I shall be obliged to turn Papist and I promise so to do But if this first Point which is the Foundation and Corner-stone of their Fabrick fail and prove ruinous then their whole Cause as built on it must needs fall with it and will they nill they they must confess that Ordination by Presbyters without a Bishop is valid and that their Separation from and opposing themselves against such Ministers and the Churches governed by them without a Bishop as an Ecclesiastical Lieutenant is a very great Sin and their Charge of Schism will recoil and light upon themselves 9. I overthrow the Foundation of their Hierarchy by this invincible Argument If the Church of God be a Political Society consisting of two Parts essentially a ruling and a ruled Part then there can be no difference between Moses and Christ between the Law and Grace and then the Christian Religion is destroyed For the Law was given by Moses but Grace and Truth came by Jesus Christ John 1.17 Moses under God was Political Ruler of the Church in the Wilderness which was the Church of God He commanded them a Law to observe which he had received from God Moses commanded us a Law even the Inheritance of the Congregation of Jacob. And he was King in Jeshurun Deut. 33.4 5. with Sanctions of Rewards and Punishments assuring Happiness to the faithful Observers of it and denouncing God's Curse and Vengeance against the unfaithful Breakers of it But Moses being but a meer Man and not God being also himself a Sinner a Child of Adam conceived and born in Sin and by Nature a Child of Wrath even as others and not sufficient of himself without God's special Grace to think a good Thought he could not give Repentance and Pardon of Sin and the Spirit of Adoption either to himself or any other he could not by supernatural Grace write the Divine Law in the Heart of any and shed abroad God's Love in the Heart and make it holy this is utterly above Moses and the Law to do and effect For if there had been a Law given which could have given Life verily Righteousness should have been by the Law But the Scripture hath concluded all under Sin that the Promise by Faith of Jesus Christ might be given to them that believe Gal. 3.21 22. 10. But now Jesus Christ is not another Moses a bare Political Ruler and governing Part of God's Church but he is the Word made Flesh that Man in whom dwelleth all the Fulness of the Godhead bodily equal in respect of his Deity with the Father and the Holy Ghost the Purchaser of the Church with his own Blood and he gives Repentance and Pardon of Sin and Perseverance and Salvation to Abel Abraham Moses David Peter Paul and the rest of the Elect in all Ages Quia tametsi Christus non ideo ad nos venit ut tanquam alter Moses novae legis pondere nos premeret sed ut jacentes sub onere legis