sheweth that Councils have been against Councils and the Arrian Hereticks had more Councils than the Christians and sheweth their uncertainty Pag. 19. As to the Authority of Councils Augustine saith Ipsa plenaria Concilia saepe Priora ◠posterioribus emandantur And of the Succession and Ordination of Bishops he saith Pag. 131. If there were not one of them that turned from Popery or of us left alive yet would not therefore the whole Church of England fly to Lovaine Tertullian saith Nonne Laici sacerdotes sumus Ubi Ecclesiastici Ordinis non est Consessus offert tingit sacerdos qui est solus Sed ubi tres sunt Ecclesia est licet Laici And frequently he saith The Church is found among few as well as among many And he was for Lay Mens Baptizing X. The first Canon commandeth Preachers Four times a Year to declare That All usurped foreign Power forasmuch as the same hath no Establishment nor Ground by the Law of God is for most just Causes taken away and abolished And that therefore No manner of Obedience or Subjection within His Majesties Realms and Dominions is due to any such foreign Power The 12th Canon Excommunicateth ipso facto any that shall affirm That it is lawful for any 〈◊〉 of Ministers to joyn together and make 〈◊〉 Orders or Constitutions in Causes Ecclesiastical without the King's Authority and shall submit themselves to be ruled and governed by them Therefore none may go beyond Sea to Councils without his Authority And the Canons of Foreigners are not to be made a Rule without his Authority And is not other Princes Authority as necessary in their Dominions The Canon which bids Prayer 55th describeth Christ's holy Catholick Church to be the whole Congregation of Christian People dispersed throughout the whole World But such a Church hath no Legislative or Judicial Power XI The Controversie is about an Article of Faith I believe the holy Catholick Church The Humanists say It is an universal Political Society Governed by one humane Supream Monarch Aristocracy or mixt under Christ. Protestants say It hath no universal supream Ruler but Christ. Now the Generality of Protestant English and transmarine who write on the Creed expound this Article accordingly in the Protestant sence as he that will peruse their Books may find which sheweth what is the sence of the Church of England XII Though King Edw. VI. was but a Youth when he wrote his sharp Book against Popery lately printed It sheweth what his Tutors and the Clergy of his time who were called the Church then thought of these Matters XIII If the Parliaments of England all the days of Queen Elizabeth King James and King Charles I. and II. knew what was the Doctrine of the Church of England about a Forreign Jurisdiction it is easie to gather it in their Votes and Acts. Let him that would know whether they were for a Coalition with the French on such terms read Sir Simon Dewes Journals Rushworths Collections or Prins Introduction ad annum 1621. or any other true Historian and he will see how far they were from owning any Forreign Ecclesiastical Jurisdiction But the contrary minded would make the World believe that all these Parliaments were of some Sect differing from the Church of England But what call they the Church of England but that part of the Clergy who conform to the Laws And did not the Law-makers understand the Laws Or if they more regard the sence of the Clergy let them read A. Bishop Abbot's very plain and bold Letter to the King in Prin's Introduct pag. 39 40. and Dr. Hackwell's c. and they may know what was then the sence of the Clergy With whom concurred the Bishops of Ireland Insomuch that Bishop Downame expressing his sense of the Papists there and his contrary desires presumed to add And let all the people say Amen at which the Church rang with the Amen And though he was questioned in England for it he came safe off His Neighbour Bishops also declaring Popery to be Idolatry and the Pope Antichrist XIV The Bishops and chief Writers of England have taken the Pope to be the Antichrist Cranmer Whitguift Parker Grindall Abbot all A. Bishops of Canterbury Vsher Downame Jewel Andrews Bilson Latimer Hooper Farrar Ridley Robert Abbot Hall Allig and abundance more Bishops The Martyrs Sutcliffe Fulke Sharp Whittaker Willet Crakenthorp and most of our Writers against Popery Sure then they were for none of his Jurisdiction here XV. The Prayers have been and are to this day added in the end both to our Bibles and Common Prayer Books which shew how far the Church of England was from desiring a Coalition with the Papists by submitting to any Forreign Jurisdiction They say to God Confound Satan and Antichrist with all Hirelings whom thou hast already cast off into a reprobate sense that they may not by Sects Schisms Heresies and Errors disquiet thy little Flock And because O Lord we be fallen into the latter days and dangerous times wherein Ignorance hath got the upper hand and Satan by his Ministers seeketh by all means to quench the light of thy Gospel we beseech thee to maintain thy Cause against those ravening Wolves and strengthen all thy Servants whom they keep in Prison and Bondage Let not thy long-suffering be an occasion either to increase their tyranny or to discourage thy Children c. Though A. Bishop Laud put out all these Prayers from the Scots new Liturgy we had never had them still bound with ours to this day if the Church of England had not at first approved them There is also a Confession of Faith found with them describing the Catholick Church as we do XVI The Oath called Et Caetera of 1640. saith that The Doctrine and Discipline of the Church of England containeth all things necessary to Salvation Therefore Obedience to any Forreign Jurisdiction is not necessary to Salvation And therefore not necessary to the avoiding of Schism or any Damning Sin XVII The Church of England holdeth that no Forreigners Pope or Prelates have Judicial Power to pronounce the King of England a Heretick Or Excommunicate though as Bishop Andrews saith in Tortura Torti even a Deacon may refuse to deliver him the Sacrament if uncapable much more that Pastor whom he chuseth to deliver it him For it 's known by sad experience how dismal the Consequences are exposing the lives of the Excommunicate to danger among them that believe the Pope and his Councils and rendering them dishonoured and contemned by their Subjects We know how many Emperors have been deposed as Excommunicate and what Queen Elizabeth's Excommunication tended to And if our Laws make it Treason to publish such an Excommunication sure the Law-makers believed not that either Pope or Prelates had a Judicial Power to do it In Prin's Introduct p. 121. the Papists that were unwilling to be the Executioners had no better plea than That no Council had yet judged
Nice 1. Const. 1. Eph. 1. Chalced. Const. 2. de tribus Capitulis Const. 3. against the Monothelites III. You say that These six things are the Governing Acts of this Chief Power 1. To judge which are the true Books of Scripture and the true Copies and Readings 2. To judge what is the sence of the Fundamentals Baptism Creed whose words misunderstood will not save any 3. To judge and declare what is the true Church Government instituted by Christ and his Apostles or delivered by them 4. To judge and declare what are the instituted Ordinances e. g. Confirmation as it is a giving of the Holy Ghost by Imposition of Hands and not only an owning of our Baptismal Covenant which we do in every Sacrament and so of other Ordinances 5. A Judicial Power not of all individual Cases but that those e. g. that hold or do this or that be Excommunicate 6. A Legislative Power to make alterable Canons or Orders of the Church Vniversal This is the sum of all your Explicatory Discourses To which I answer § I. To your proofs that such a Universal Governing Church there is instituted 1. To Isai. 60.12 I say 1. It is not safe stretching dark Prophetical Texts farther than we can prove they are intended The New Testament plainlier tells us the Church State and Power than the Old 2. The Universal Church hath not expounded the Text whether it speak of the state of the Jews after the Captivity or of the State of the Catholick Church now or of the more Blessed State of it at the last when it is more perfected Therefore how are you sure that you have the true sence of it without the Churches Exposition 3. The words indeed are nothing for a Vicarious Soveraign Power Every Political Body is essentiated by the Pars imperans and the Pars subdita Christ is the only essentiating Pars imperans in Supream Power Christ then is the Prime part of the Church The word Church then is not put for Christ alone but for the Society consisting of King and Subjects and sometimes for the Subjects alone It 's oft said that many Nations served the Israelites we say many Countreys were subject to the Romans the Medes Persians Greeks Turks and we do not mean that either the Turkish Roman Persian c. Common Subjects did govern all these Nations nor that their Bashaws Judges Magistrates c. as one Persona Politica in summa potestate ruled them by a Major Vote If the King will say that all the Corporations in Middlesex shall be under London or obey or serve it Who would feign such a sense of it as to say that there must be therefore some Power to rule them by a Vicarious Supremacy beside the ordinary Government or that all the City must Govern by a Major Vote The sense is plain As we all 1. Obey the King as the Universal Constitutive Head 2. And the Judges Justices Mayors as ruling under him per partes in their several Places 3. And we serve all the Kingdom as we serve its common good which is the finis regiminis So other Countries served the Romans Greeks Turks c. And so all Kingdoms should serve the Church or Kingdom of Christ that is 1. Christ as the only Head and Universal Governour 2. All his Officers as particular Governours in their several Limits and Places but none as Rulers of the whole 3. And the bonum Commune or all the Church as the End of Government And how can we feign another sence § 2. To your second Proof I answer 1. The 70 Disciples were Christ's constant Attendants as his Family with whom he was to Eat the Passover 2. We all grant that none have Power to Celebrate the Eucharist or Govern the Church but the Apostles and those to whom the Spirit of Christ in them did Communicate it But we say that they Communicated it to the Order of Presbyters as I thought all had Confessed as some Councils do 3. The Apostles were not appointed as one Supream ruling College to give the Sacrament by their Votes to all the World but each one had Power to do it in his place Nor did they Ordain only as a College by such Vote as Vna persona Politica but each one had Power to do it alone Nor did they write the Scriptures as one Collective Person by Vote but each one had the Spirit and Power to do it as Paul did c. nor did they sit on one Throne or had the promise so to do to Judge the Tribes of Israel as one College by Vote but to sit on twelve Thrones Judging the twelve Tribes as under Christ the only Universal Head and Governour § 3. To your third I answer 1. I answered to that Act. 15. in my last to you 2. Paul and Barnabas had the same Infallible Spirit and had before said the same against the keeping of Moses Law But 1. Recipitur ad modum recipientis No wonder if among those that quarrelled with Paul the Consent of those that had received Christ's Mind from his own Mouth and Spirit did better satisfie the doubtful than one Man's word alone 2. And Christ's Work was to be done in Unity § 4. II. As to the Seat of this Power I answer 1. All the true Bishops of the World Govern the particular Churches as Kings Govern all the Kingdoms of the World under God one Universal Monarch But there is neither one Universal Monarchical Aristocratical or Democratical Soveraign Civil or Ecclesiastical under Christ But each hath his own part § 5. 2. I have shewed the impossibility of our judging of the Major Votes at our distances in most controverted Cases § 6. 3. And I have where I told you proved that there never were must or will be true Universal Councils much less are such the standing Governours of the Church But in Cases of need such as can well do it should come to help each other by Council and Concord without pretending to Universal Governing Power § 7. 4. 1. Who called them to Nice Ephesus Chalcedon Constantinople c. out of the Extra-Imperial Countries 2. Who shall call them now out of the Empire of the Turk Abassia the Mogul Tartary and the rest 3. If calling Men make the Council Universal though they come not is it a Council if none come or how many must it be to ascertain us that it is Universal Hath the Pope the Calling Power or who is it and how proved that they that obey it not may be unexcuseable § 8. 5. I have told you how unable I am to know what the Major part of all Christians or Bishops in the World receive save only by uncertain fame saving that while I know otherwise what is necessary truth I know that they are not the Church that receive it not whoever they be I am a Stranger to Abassia Armenia Georgia India Russia Mexico c. And what if I never knew that there are such
Normans the Bishops were grown so strong by their dependance on the Pope who was then grown to the heighth of his Usurpation as that they were almost in continual Contests with their Kings The Ignorance of the English Clergy was so great that the Kings were put to fetch their chief Bishops from other Lands where they had got more learning than was found at home and so had been trained up in the heighth of Popery And even those that were the most Famous for Learning and such Piety as then prevailed were yet most Zealously addicted to the Pope and learnt of Rome to strive for Grandeur Wilfrid of York who is magnified by Malmesbury and others after Beda was so zealous to be the sole Bishop in that large Northern Countrey when the King and the A. Bishop of Canterbury said there was work enough for four and decreed a division that in resistance of the King and the A. Bishop he appealed to the Pope and went divers times himself to Rome and once at Seventy years of age rather than have his vast Bishoprick divided And when by his better skill in Computation he prevailed against the Holy Scots for the Roman time of Easter the Merit of that and that he was the first that brought in singing by Antiphons and the Benedictine Monkery were good works which he pleaded against diminishing his Bishoprick W. Malmesbury p. 151. The most Learned were placed at Canterbury Viz Odo Dunstane specially Lanfranke Anselme c. whose Miracles by the Monks are magnified beyond belief which tended much to advance their Interest But what the generality of the Bishops were long judge by these words of Malmesbury de gest Pont. li. 1. p. 116. speaking how Stigandus got both the Bishopricks of Winchester and Canterbury and how Sacrilegious and Wicked a Life he lived selling Bishopricks and Abbies of unbounded Ambition and Covetousness adds Sed ego conjicio illum non judicio sed errore peccare quod homo illiteratus sicuti plerique pene omnes tunc temporis Angliae Episcopi nesciret quantum deliquerit rem Ecclesiasticorum negotiorum sicut publicorum actitari existimans that is But I conjecture that he sinned not knowingly but by error That being an Illiterate Man as most and almost all the Bishops of England then were he knew not how much he transgressed thinking that Church matters were to be managed like Publick matters that is secular And this was in good K. Edward's Reign and at the Conquest And is it any wonder if such Bishops brought in Popery And though the Conqueror strove not till he was setled he and his Son after him were fain to be resolute in defending themselves against their own Prelates and the Pope And though Hen. 1. wisely ordered them the Bishops that had Sworn to be true to the Empress his Daughter broke their Oath and after swore to K. Stephen against her and brake that Oath and sware to her again and brake that Oath and again turned to Stephen and his own Brother the Bishop of Winchester led the way And no wonder when they were great enough to Build suddenly the many great Castles Sherburne Salisbury Devises Malmesbury c. which he surprized And when Hen. 2. succeeded Stephen after long bloody VVars with the greatest advantage of a Powerful Government yet was he not able to master his own Bishops strengthened by the Pope VVho feared not openly to tell him as Thomas of Canterbury did Certum esse Reges potestatem suam ab Ecclesia accipere non ipsam ab illis sed à Christo c. Hoveden Hen. 2. p. 285. § VI. But the General and his Army the Universal Church-Monarch and his Church-Parliament could not well agree Many hundred years the Roman Church-Monarch having the Preferments in his power got Councillors to his mind who were as ready to be militant against Princes and Peace as he to command it Till at last the Monarch by a packt bribed Clergy having got possession of a Power like to absolute disgraced it with a succession of such Monsters of wickedness as the most flattering of their Historians declare to be unworthy to be named in the Catalogue And they had so often two Popes at once filling the World with blood while by the Sword they tryed their Cause and at last three Popes and saith Wernerus in Fasc Temp. once six at once that were then and had been Popes some Kingdoms being for one and some for another that the Christian World could no longer bear the mischievous effect France having one Pope and Italy and Germany another expose the Nations to blood and the Christian Religion to decay and scorn Till necessity forced the Emperor of Germany and other Princes first by the Council of Constance and after by that at Basil to overtop depose and correct the Popes § VII But when the Councils were ended though a Decennial Council was decreed and all means used to prevent relapse the chief Executive Power in the intervals being in the Monarch the Pope and it being the Pope and not the Councils that gave Preferments all the Councils Decrees against Absoluteness and for Decennial Councils proved but empty words The worldly Bishops clave to the Pope Eugenius 4. condemned and Deposed as an Heretick Simoniack c. continued in despight of his deposers and their succession is from him to this day The Greeks by necessity were forced a while to countenance a debauched Council at Florence to undo what the other Councils had done who are there pronounced Rebellious Church-Parliaments who would have changed the Universal Monarchy But being cheated they went home and had so sad entertainment by the Greek Church as made them repent and wish they had hearkened to their Marcus Ephesus § VIII Things returning to the old channel of Tyranny and Corruption and their Clergy not reforming Reformers got a double advantage 1. By the sense of the need of Reformation which the two Church Parliaments Constance and Basil after Pisa had left upon the Peoples minds with the general murmur at their frustration 2. The horrid Corruption of the Clergy by gross Ignorance palpable Errours Pride Covetousness and almost all iniquity which made even nature loath them Whereupon the old Bohemian complaints were reassumed and Tecelius's Indulgences provoking Luther he awakened the University of Wittenburg and they the Princes and Learned men of Germany § IX At their first awakening they coming newly out of darkness were sensible of little but the gross sort of corruptions which men of common sense and morality might perceive And few had studied the case of a Pretended Universal Jurisdiction being bred up in the Reverence of that Church Unity for which it was pretended But one Truth let in another till the case became very commonly understood Accordingly men fell into three Parties 1. The worldly Clergy was against Church-Parliaments unless such as would obey the Pope and against Reformation saying The Pope was fittest to do
Supremacy in these parts of Christendom which I conceive no man of Learning and Sobriety would have grudged to grant him It was also condescended to in the Name of the Pope that Marriage might be permitted to Priests that the Communion might be administred sub utraque specie and the Liturgy be officiated in the English Tongue And though the Author adds not long after that it was to be suspected that so far as the inferior Clergy and the People were concerned the after-performance was to be left to the Pope's discretion yet this was but his own suspicion without any ground at all And to obtain a Reconciliation on these Advantages the Archbishop had all the reason in the world to do as he did in ordering the Lord's Table to be set where the Altar stood and making the accustomed reverence in all approaches towards it and accesses to it and in beautifying and adorning Churches and celebrating Divine Service with all due Solemnities in taking Care that all offensive and exasperating Passages should be expunged out of all such Books as were brought to the Press and for reducing the extravagancy of some Opinions to an evener temper His Majesty had the like reason also for tolerating lawful Recreations on the Sundays and Holidays the rigorous restraint whereof had made some Papists think those most especially of the vulgar sort whom it most concerned that all honest Pastimes were incompatible with our Religion And if he approved auricular Confession and shewed himself willing to introduce it into the use of the Church as both our Authors say he did it is no more than what the Liturgy commends to the care of the Penitent though we find not the word Auricular in it and what the Canons have provided for in the point of security for such as shall be willing to Confess themselves But whereas we are told by one of our Authors that the King should say he would use force to make it be received were it not for fear of Sedition among the People yet it is but in one of our Authors neither who hath no other Author for it but a nameless Doctor And in the way to so happy an Agreement though they all stand accused for it by The English Pope p. 15 Sparrow may be excused for Pleading for Auricular Confession and Watts for Pennance Heylin for Adoration towards the Altar and Mountague for such a qualified Praying to Saints as his Book maintaineth against the Papists If you would know how far they had proceeded towards this happy Reconciliation the Pope's Nuntio will assure us thus That the Universities Bishops and Divines of this Realm did daily embrace Catholick Opinions though they professed not so much with Pen or Mouth for fear of the Puritans For example they held that the Church of Rome is a true Church that the Pope is Superior to all Bishops that to him it pertaineth to call General Councils that it 's lawful to Pray for the Souls of the Departed that Altars ought to be erected of Stone In sum that they believed all that is taught by the Church but not by the Court of Rome Another of their Authors tells us that those among us of greatest Worth Learning and Authority began to love Temper and Moderation that their Doctrines began to be altered in many things for which their Progenitors forsook the visible Church of Christ As for example The Pope not Antichrist Prayers for the Dead Limbus Patrum Pictures that the Church hath Authority in determining Controversies of Faith and to interpret Scripture About Free Will Predestination Universal Grace that all our Works are not Sins Merit of good Works inherent Justice that Faith alone doth not justifie Charity to be preferred before knowledge the authority of Traditions Commandments possible to be kept that in Exposition of Scripture they are by Canon bound to follow the Fathers And that the once fearful Names of Priests and Altars are used willingly in their Talk and Writings In which Compliances so far forth as they speak the truth for in some Points through Ignorance of the one and Malice of the other they are much mistaken there is scarce any thing which may not well consist with the established though for a time discontinued Doctrine of the Church of England the Articles whereof as the same Jesuit hath observed seem patient or ambitious rather of some sence wherein they may seem Catholick And such a sence is put upon them by him that calls himself Franciscus à Sancta Clara as before was said And if upon such Compliances as those before on the part of the English the Conditions offered by the Pope might have been Confirmed who seeth not that the greatest benefit of the Reconciliation must have redounded to this Church to the King and People His Majesty's Security provided for by the Oaths of Supremacy and Allegiance so far as it concerned his Temporal Power The Bishops of England to be Independent on the Pope of Rome The Clergy to be permitted the use of Marriage the People to receive the Communion in both Kinds and all Divine Offices officiated in the English Tongue no Innovation made in Doctrine but only in qualifying some Expressions and discharging some Outlandish Glosses that were put upon them And seeing this what Man could be so void of Charity so uncompassionate of the Miseries and Distractions of Christendom as not to wish from the very bottom of his Soul that the Reconciliation had proceeded on so good terms as not to magnifie the Men to succeeding Ages who were the Instrument Authors of so great a Blesâ—ing So far Dr. Heylin who was the Archbishop's Intimate and Agent Archbishop Laud's own words as laid down in his Book defended by Dr. Stillingfleet § 1. The Archbishop disclaimeth the Divine Institution and the Infallibility of General Councils But he thinks we must allow them external Obedience and that honour and priviledge which all other GREAT COURTS have that there be a Declaration of the invalidity of their Decrees as well as of the LAWS of other Courts before private Men can take Liberty to refuse Obedience Part. 3. c. 2. And page 540. It doth not follow because the Church may erre that therefore she may not govern For the Church hath not only a Pastoral Power to Teach and Direct but a Praetorian Power to controul and censure too where Errors and Crimes are against fundamental Points or of great Consequence Thus the Archbishop It is the Universal Church and Councils that he speaks of But 1. There is no such thing on Earth as he calls the Church that is One Universal Aristocracy that hath Power of Governing all the Christian World in one Council or otherwise as one Supream 2. General Councils of divers Kingdoms o're all the World are no more a Court than the Assembly at Nimeguen was 3. No Obedience is due to them but only consent for Concord so far as their Canons tend to true Concord
is time enough to prove the death of a Power never since exercised were there a Seminal Virtue of Universal Regiment in the diffused Church a Thousand Years Sleep in reason must pass for a Death 6. Yea the diffusive Church hath since disowned the Universal Obligation of those same Councils and doth disown them to this day For it is not near half the Christian VVorld that own them yea none but Papists that I could ever be certified of do receive any such Councils at all as Legislators and Judges to all the Christian World but only as Reverenced Rules of Concord made by Contract And if Constantine Theodosius Martian c. called their Subjects to Councils 1000 Years ago why is our King and Kingdom now any more subject to the Subjects of those Emperors than to them But if you were content to endure us to unite in Christ and take his Laws for our Rule and bond of Peace and stay till the next General Council be against us we desire no more § 9. P. 347. Mr. B. saith It is a doleful thing to think on what account all these Men expect that all Christians Consciences can be satisfied c. D. S. answereth It is a doleful thing indeed to think how they should be satisfied that set up a Pope in every Congregation and follow him in opposition to the Catholick Church and General Councils Mr. B. knows he does this and deludes the poor People c. Answ. 1. If I know it methinks I should know that I know it Which if I do it 's I that am the Impudent Liar If not Somebody is mistaken Qu. Whether a Council of such Bishops be infallible or can make us a better Rule than the Scripture 2. Readers here you see that it is no wonder that these Reverend Fathers renounce Popery You see what a Pope is in their account It is a Minister of a single Church who taketh not their Lordships or Councils to be Law-givers and Judges over all the Earth We poor Protestants took him for a Pope that claimed such an Universal Rule alone or as the President of Councils But these Men take him for a Pope that denieth Popery and pretendeth to no Government beyond his Parish Yea not only so but in our Parishes we oblige none to take up any of their Religion Faith or Duty to God on our commanding Authority but to learn by the Evidence which caused our own Faith to believe by a Faith Divine 3. I have oft said that the Catholick Church is such by Faith and Subjection to Christ which I own and daily Preach But that there never was a General Council of the Christian World nor is there any such thing as a Catholick Church in the Popish sence that is having one Political humane Soveraignty And how did the Man make himself believe that I knowingly opposed that which my whole Writing labours to prove never had a being Reader Lament the Case of the Church on Earth when the most studious Leaders are so dark and rash and bad as either I or these Reverend Fathers are setting the World into ruinating Divisions by words of such a Dialect as is harsh to name § 10. P. 348. Dr. S. pretendeth to some Scripture Proofs viz 1 Cor. 14.32 33. The Spirit of the Prophets are subject to the Prophets For God is not the Author of Confusion but of Peace as in all the Churches of the Saints Answ. Reader Do you think this proveth that the whole Church on Earth is under one humane Soveraignty that hath a Legislative and Judging Power 1. This Text speaketh only of the avoiding Disorder in particular Assemblies by the means which they had present there among them To keep them from speaking two at once and such like Disorders As the Archi-Synagogoi were used to do in the Jews Synagogue And must a Council from all the Earth be gathered to that Assembly to rebuke such Disorder If it must be but to make a General Law to forbid it that 's done already in Scripture and in Nature And must the World meet to do it again 2. Their Dr. Hamond saith that this Text speaketh of the Spirit in each Prophet being subject to himself that is to his own reason and that the Spirit moveth them not to speak irregularly and confusedly And what 's this to the Power of Councils 3. If it were spoken of the other present Prophets what 's this to Men that are no Prophets and that are dead 1000 Years ago Are not present Pastors fitter Moderators of their Assembly than a General Council of dead Men § 11. Next he that so condemneth me as an Opposite citeth my words as granting his Cause yet this reconcileth him not I am not so idle as to write him a Commentary of my own words for I can devise no plainer Only I may tell him that he too quickly forgot that God is not the Author of Confusion and therefore it is not lovely A Law should not be confounded with a Contract or amicable Agreement nor a Soveraign Government with a Peace-making Assembly of Equals nor a possible Council of those within reach with an impossible Council out of all the World Neither the King of France or of England were Subjects to the Assembly at Nimeguen § 12. P. 351. He saith he could give numberless Quotations of Protestants Melanchthon Bucer Calvin Bishop Andrews K. James Spalatensis Casaubon Bishop White Bishop Mountague Archbishop Dr. Hamond Dailee c. Answ. I cannot answer what you can do but what you do But the Reader may know how far to believe you that will but search these few 1. Read what I have cited out of Melanchthon to Bishop Guning or rather his own Epistle of the Conference at Ratisbone and that to King Henry the 8th 2. Read Bucer de Regno Dei and the rest of his Opera Angl. and judge as you see cause 3. I am ashamed to cite any words of Calvin to confute our Drs. intimation 4. Whether Spalatensis was a Protestant I dispute not but read his own words cited by me in my Treatise of Episcopacy and then read him of Councils and judge 5. Bishop Vsher as I have oft said told me himself That Councils are not for Government of the absent or the particular Bishops but for Concord What Mind Dr. Hamond was of I determine not But of the rest you may judge by these The Matter is All Protestants hold that we must Serve God in as much Concord as we can And that the Meeting of Pastors is a means of Concord And that it was the true Christian Faith which the Councils which he nameth owned and we are of the same Faith and therefore they reverence these Councils And they hold that still Concord being much of the Strength and Beauty of the Churches when there is any special reason for it as several Princes assemble by themselves or Messengers at Munster Ratisbone Francfort Nimeguen so Pastors even of several Kingdoms
which the Primitive Universal Church was for But such are the Diocesane Party now mentioned Ergo The Major is proved not only from Ignatius who maketh one Altar and one Bishop with his Presbyters and Deacons the noâ—e of Individuation to every Church but a multitude of other proofs which I undertake to give And from the Councils that determined that every City of Christians have a Church till afterward they began to except small Cities The Minor is notorious Matter of Fact every Parish with us hath an Altar and many hundred have but one Bishop Ergo they are no Churches according to the Saying Vbi Episcopus ibi Ecclesia Ecclesia est plebs Episcopo adunata And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then signified every great Town like our Corporations and Market-Towns And Titus was to set Elders in every such City II. They that render Bishops Odious endeavour to Extirpate Episcopacy But so do I need not name them Ergo The Major is granted The Minor is proved 1. They that use Episcopacy to the Silencing of faithful Ministers of Christ near Two thousand at once than whom no Nation under Heaven out of Britain hath so many better and to render them and all that adhere to them odious and ruined do that which will render Bishops odious But Ergo 2. From Experience when we treated with you 1661. the People would have gladly received Episcopacy as we offered it to you and as the King granted it in his Declaration But when they saw near Two thousand Silenced and that Bishops thought all such as I and the many better Ministers of the Countrey where I lived to be intolerable it hath done an hundred times more to alienate the People from Episcopacy than all the Books and Sermons of the Opposers of Episcopacy ever did e. g. The People that I was over would reverently have received Pious Bishops But though I never saw them nor wrote to them one Letter against Episcopacy these 19 years but have largely written to draw them to Communion in the Parish Church and much prevailed yet they will now rather forsake me as a complier with Persecuters as Martin did the Bishops than they would own our Diocesane Prelacy since they saw me and so many better Men of their Countrey Silenced and cast out and many of themselves laid in Jails with Rogues and ruined for repeating a Sermon together as they were always wont to do He that will teach Men to love Prelacy by Prisons Undoing them and Silencing and ruining the Teachers whom they have found to be most edifying and faithful to them will do more to extirpate Prelacy by making it odious than all its Enemies could do The reason of the thing seconded by full experience are undeniable proofs No Men that I know of have done more against Episcopacy than Bishops and Pardon my free inviting you to Repentance none that I know alive either Sectaries or Bishops more than you two who I unfeignedly wish may have the honour before you die of righting the Church and repairing the honour of true Episcopacy It is a dreadful thing to us Nonconformists to think of appearing before God under the Guilt of Silencing Two Thousand of our selves if it prove our doing If not let them think of it that believe they shall be judged Prov. 26.27 Whoso diggeth a Pit shall fall therein and he that rolleth a Stone it shall return upon him Chap. XVI The Second Letter to Bishop Guning after our first Conference My Lord I Much desire some further help for my Satisfaction in the Three things which we last Discoursed of 1. Whether I mis-recited or misapplied the Case of St. Martin's Separation 2. Whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius be not meant One material Altar or Place of ordinary Communion of one Church 3. What are the true terms of Universal Christian Concord But the last is to me of so much greater Importance than the rest that I will now forbear them lest by diversion from this my expectation should be frustrate And seeing I profess in this to write to you with an unfeigned desire to learn and also to take the Matter to be such as my very Religion and Church relation lyeth on I beseech you either by your self or some other whom you direct to speak your sense to endeavour my better information The only terms or way of Vniversal Christian Concord you say is Obedience to the Vniversal Church and the Pastors are the Church And he is not a true Member of the Church that doth not obey it And this Church to be obeyed is not only a General Council but also a Collegium Pastorum who rule per literas formatas being Successors to the Apostles who had this Power from Christ. This is the Substance of what I understood from you Here I shall first tell you what I hitherto held and next tell you wherein I desire Satisfaction I. I have hitherto thought 1. That only Christ was a Constitutive Head of the Church Universal and had appointed no Vicarious Head or Soveraign either Personal or Collective Monarchical Aristocratical or Democratical 2. Therefore none but Christ had now an Universal Legislative Power nor yet an Universal Judicial and Executive 3. And that this is the first and fundamental difference between us and the Church of Rome 4. But I doubt not but that all the Pastors in the World may be intellectually thought on in an Universal Notion and we may say with Cyprian Episcopatus est unus c. as all the Judges and Justices and other Officers are Universally All the Governing Power of the Kingdom under the King and as all the Individuals are the whole People as Subjects 5. And I doubt not but each Pastor is in his place to be obeyed in all things which he is authorized to Command 6. And these Pastors must endeavour to maintain Concord as extensive as is possible to which end Councils and Communicatory Letters are to be used And that the individual Pastors and People are obliged by the General Law of endeavouring to maintain Love and Concord to observe the Agreements of of such Concordant Councils in all things Lawful belonging to their Determination 7. And I doubt not but while there were but twelve Apostles those twelve had under Christ the Guidance of the whole Christian Church on Earth which for a while might all hear them in one place and were to do their work in Concord and had the Unity of the Spirit thereto by which they infallibly agreed in that which was proper to them and they had no Successors in even though they were never so distant as well as when they were together Act. 15. though in other things Peter and Paul and Paul and Barnabas disagreed And as in the recording of Christ's Works and Doctrine in infallible Scriptures so also they agreed in their Preaching it and in the Practice of all that was necessary either to Salvation or to the forming or
this College of Pastors to Rule while General Councils sit or but in the intervals If sedente Concilio which of them is Supream If only between Councils have they a Legislative Power or only the Judicial and Executive If the former where are their Laws to be found that all the Church may know them And I ask all the Questions before askt of the Laws of Councils How shall we know which be Current and necessary and which are not If not then they are no Supream Rulers that have no Legislative Power 2. Who be these Men that make this College we cannot obey them till we know them Are they all the Bishops in the World or but part If but part which part and who and where shall we find them I know you will not say they are the upstart College of Cardinals nor the Roman Clergy only And I never heard of any others besides Councils that pretended to it viz. To be Universal Governours If it be All the Bishops of the World 1. Do they meet to Consent or do they not If they do and must when where how was there ever such a meeting which was no Council No you say It is per literas formatas 2. Are these Literae formatae Legislative Judicial or Executive If none of these they are no Acts of Government And I asked where shall we find them if they are our Laws If they be Judicial and Executive whither is it that the Accusers Accused and Witnesses must come to be heard speak before the Sentence was passed per literas formatas e. g. Theodoret and the rest de tribus Capitulis when it must be judged 1. Whether they wrote such words 2. What the sence was 3. Whether they were Heretical 4. Whether they repented and must we go to all the Bishops in the World one by one for tryal or be judged without being ever heard 3. I cannot imagine what can be here said unless it be that some Bishops first do the thing and then others do per Literas consent But 1. Do some Bishops first make Laws for all the World and then the rest consent or only for their own Churches By what Authority do they the first 2. Or do some Bishops try and judge a Man e. g. in this or that Country and Parish and then all the rest in the World consent that never hear them or hear of them Every Man nor any is not Excommunicated per Literas formatas by all the Bishops in the World or most 3. But it is not the Executive or Judicial Acts that our Question is concerned in but the Rule of Obedience which is a Law As it was never known that Men must not be taken in by Baptism or cast out by Excommunication till all the Bishops on Earth agree to it so no Universal Laws are extant that were made by such Letters 4. And how can this be the Rule and Test of Christianity or Church-membership or Concord when no Christians much less all can possibly know that all or most Bishops have per Literas consented to such obliging Laws 1. How can we prove that ever any went over all the World to them Drake or Candish did it not 2. And that they opened the Case aright to them 3. And that these Laws had the Major Vote 4. And that they are not forged or corrupted since 5. And that these were true Bishops themselves that did it in America Ethiopia Armenia Greece c. out of our reach 6. Yea What possibility is there of any such known Agreement when it 's known that almost all the Christian World is divided into Parties which disagree and censure one another The English Diocesans and Church differeth from the Roman and the most or many of the Reformed The Lutherans from the Calvinists The Papists from us all and from the Greek and the Greek from them and us and all from the Abassines Copties Syrians called Jacobites Nestorians c. and from the Armenians Georgians Circassians Mengrelians Russians c. How shall I and all the Ministers on Earth yea and all Christians know that all these have per Literas formatas made Laws which all must necessarily obey But if it be only the Sound Part that hath this Universal Government how can I and all Men know which and who that is Hearsay of Adversaries report will not tell us and almost all on Earth are condemned or accused by the rest or most or many And we must hear them that dwell at the Antipodes or Jerusalem c. before we judge them so far as to exclude them from the Sacred Power If it be said That it is not the making of New Laws that is done by this Collegium Pastorum all over the world but their Consent to those that Councils made I answer 1. Are they not Valid upon the Councils making them Then Councils have not Legislative Power 2. If it be left impossible to most to know which were true Councils and which are their Valid Laws when the present Assemblies have best opportunity to signifie Consent how impossible will it be to know which Councils and which Laws and in what sense are approved by all the Bishops in the World or by most And that the Votes were faithfully gathered And by whom And that the Major part are the Rulers of the Minors Will. Johnson saith That it is a General Judicial Sentence De Speciebus and not De Individuis that Councils use E. g. We Anathematize all that hold or do this or that But 1. It 's known that they Anathematized many Individuals 2. No Man can be bound by it till it fall upon Individuals Condemning Arrians proveth no Man to be an Arrian Forbidding us to hear Hereticks obligeth none not to hear him that is not proved a Heretick Judgment must be of Individuals before it can be executed He that must obey the Universal Church must be commanded by the Universal Church and must know that they command him and what they command him which is to me and to most impossible 4. William Johnsons and his Parties last Answer is That the People must Believe their own individual Pastors telling them what the Universal Church commandeth And indeed there is no other way practicable But then 1. This is but a trick to make every Pastor the Lord of our Faith and Souls on pretence of obeying the Universal Church And if this be your sense it will amount to this No man is a Christian that believeth not his Pastor telling him what the Vniversal Church commandeth 2. But I find most Teachers are as ignorant as I am who know not such Universal Authority or Laws 3. Archbishop Vsher and many other Bishops thought that General Councils were not for Regiment but Concord And he that believeth no such Governing Power cannot declare it to his Flock nor obey it 4. By this way most Christians shall be bound on pain of Damnation to believe Untruths and things contrary to what others
Countries in the World 2. I can easily prove what I told you how oft the Major Part hath changed yea the same Bishops upon the change of Princes and cried Omnes Peccavimus And who knoweth by Majority of Votes which Years they were in the right 3. Either the Canons of Councils were obligatory upon the Promulgation before the absent Bishops in all Countries received them or not If yea then it is not Universal Reception that made them so If not then the absent are not bound to receive them 4. How many Years will it be after a Council before we can know whether all or most of the Christian World receive it By all that I can read in History I cannot tell e. g. whether more Bishops were for the Council of Chalcedon or against it for the time of seven or eight Emperors Reign Nor whether more now be for or against the second Nicene Council which the Lutherans so much favour and so of many more And every one cannot know it nor fetch his Faith or Religion from a Catalogue of all the Christian Bishops in the World or a Calculation of their numbred Votes § 9. 6. Frustra est Potentia quae non reducitur nec reducenda est in actum 1. Indeed as the Pope is naturally uncapable of Governing all the Christian World All Bishops on Earth are much more uncapable as one Collective Voting Power but only per partes in their several Limits 2. How can I obey a Power that acteth not § 10. 7. Alas what abundance of Heresies have been Published since the Six Councils which you own yea by Ranters Quakers Familists c. in our times besides Beckman's Catalogue of German Fanaticks And yet what Universal Council or Literae formatae of all the World have given us sufficient notice of their Evil How foolishly have the Papists done about Jansenianisms the Immaculate Conception of the Virgin Mary c. to seek the Pope's Determination if the sense of all the Bishops of the World can be known to decide the Case How many Heresies have been Condemned in Councils since the Sixth Council of which the whole Church hath no otherwise notified their sence as in the Case of Philoponus of Images of Elipandus and Faelix of Abbot Joachims Abeilard of Gilbert Porretane of Wecilo of Berengarius Wickliffe Husse whether it was Heresie or not You say If I broach a Heresie the Vniversal Church will soon tell me where they are by Condemning it When Multitudes have been broached these last Thousand Years of which those in Abassia Syria Egypt Armenia and most of the Christian World have never told us that ever they were Judged or so much as heard Shall no Bishops or Provincial Council condemn new Heresies but leave e. g. Swenkfeldius David George Servâ—tus Pomponatius Vaninus and a hundred such to pass for good Christians till they hear from all the Bishops of the World And what need General Councils be gathered to Condemn such if we can know the sence of all without them § 11. 8. If one that cannot know the sence of all the Bishops on Earth may ordinarily be a good Christian and saved by the Scripture only then why should they be sent to enquire of all the Bishops on Earth when a sure and nearer way is at hand 2. And then such may be of the Church and have Christ's Spirit that obey not such a Vicarious Church Head 3. And if want of Promulgation nullifie the Obligation that is no Governing Vicarious Soveraign to all the Christian World which cannot Promulgate his Laws to all Neither I nor any that ever I knew can tell how to know the Minds of all the Bishops on Earth or gather their Votes so as to rule our Obedience If the Scripture could not be commonly made known it could be no common Rule as it is not to them that have it only in unknown Tongues § 12. 9. What shall satisfie any Man that the Six Councils owned by you are the Acts of a Supream Vicarious Universal Church Power and no other but those 1. If the Pars imperans in Supremacy be as Politicks say a Constitutive Essential part of the Society then since the sixth Council the Church hath been no Church for want of an Essential part if Councils were that part But if it be all the dispersed Bishops the Head hath been in nudâ Potentiâ unactive these Thousand Years as the Socinians say the separated Soul is till the Resurrection or as one in an Apoplexy 2. This favoureth the Seekers who say that the Church this Thousand Years hath been lost in the Wilderness or asleep 3. The same Councils have done and undone That at Const. 1. in the beginning set up Greg. Naz. and in the end forced him to resign going about to depose him which part was obligatory That at Ephes. first was first one and after two and Nestorius Cyril and Memnon were all Condemned and after two of them restored and Joh. Antioch and Cyril by Theodosius threats were brought to confess that they had differed but in Words and did not know it Which part was Obligatory That at Chalcedon consisted of many yea most that had gone contrary in Ephes. 2. and cried Omnes peccavimus and so did many others and most Bishops were oft and long against it after That at Const. de Tribus Capitulis is noted commonly as a meer Cheat and abuse put on Justinian by an Eutychian and condemned three dead Mens Words before at Chalcedon absolved set the World even Italy into a greater Schism If you are sure all these are Universally Obligatory prove it and prove that no other are as much so Divers others were as numerous and called by as good Authority If you say as of Ephes. 2. they were Latrocinia and forced I answer No more than many others At Const. â— Nazianzen tells you they raged like Mad Men At Ephes. 1. they fought it out even before the Emperors Commissioners Theodosius 2d used his over-ruling Power at both Eph. 1. 2. What force was used in that under Philippicus and many others that erred and were more numerous than such as you receive Sola navicula Petri saith Binius scaped Drowning at Eph. 2. so Concordant were they all What have you against even Constance and Basil on your Grounds If you say they erred I grant it and how shall we know that none of the Six did so It was not their Number nor Consent that proved them in the right Tell us how to know the Councils that we must obey from all the rest Is it by other Councils Testimony that is to run in a Vain Circle How know we that the later is right other way than of the former Is it by Scripture or by Reason Tell us how without subverting your own Foundation the Soveraignty of Councils 4. Do you hold all the Six Councils still obligatory as the Rule of our Obedience and Communion E. g. 1. That at Nice 1. and
said of themselves when they cried Omnes Peccavimus for Voting with Dioscorus and the Eutychians at Council Eph. 2. I would fain know when as the greater Part of the Empire and Church was against this Council in the days of Zeno Basiliscus and Anastasius by what means every Christian should then have known the sence of the Universal Church At Jerusalem the Orthodox rebelliously resisted the Emperor's Lieutenants and put them to â—light in defence of this Council following a Monk that compared the four Councils to the four Evangelists and sent the Emperor word that they would spend their Blood for it And yet even there before the prevailing Part had condemned it At Antioch the Bishop and Monks fought it out to so much Blood that the Monks Carcasses could have no Grave but the River Orontes At Constantinople and Alexandria the Matter oft was little better Are these things indifferent or jesting Matters of small Infirmity 5. And the 5th General Council Const. 2. was thought long by a great Part of the Church to have contradicted the 4th de tribus Capitulis and was so much disowned that even Venice Liguria Istria c. renounced the Pope and Roman Primacy for Owning it and chose a Patriarch at Aquileia to be the Primate instead of Rome which long continued till Sergius reconciled them 6. And that Concil Trullanum called Quino-Sextum which you own as the same with the Fifth is disowned by the Roman Party to this day and accused by them to have been Monothelites Vid. Binnium And yet said to be the same Men who were the Second Const. Council And so they make that Second also to have been Monothelites 6. And the next Const. Third were condemned by the Seventh General at Nice as heinous Sinners for condemning Church Images and even Helvicus with other Lutherans call it Synodum Iconomaâ—hicam quam Oâ—cumenicam dici voluerunt And I think that the Church of Rome disowneth the Doctrine both of it and the Second of Nice which hath agreed that Christ's Body is not flesh in Heaven Now I would know while these Councils thus anathematized each other or lamented their own former Errors as Voting by Fear or Mistake and while most of the Bishops declared against any of them as they oft did and when Heraclius Philippicus or other Emperors were Monothelites and the Major part of the Bishops followed them how common Christians should know whom to Obey XV. I remember that you also pleaded Christ's words Hear the Church But he saith also Tell the Church even the same Church which we must Hear And verily here I am utterly at a loss Christ I know and Paul I know should be heard but who are this one Universally ruling College for me to to hear yea the Pope may be told and heard but how to tell or hear a College that dwell all over the Earth I know not I cannot hope to live long enough to send to or hear from Abassia Armenia Syria Mengrelia Georgia Circassia and all the Greek Churches and to Mexico and perhaps the Antipodes nor do I think our Salvation lyeth so much on our Skill in Geography that we must know that there are any such Countries in the World nor a Rome or a Constantinople c. And I cannot think that most of the World will ever hear that there is such a Man as I in being nor that one of a thousand of the Bishops ever hear the Names or know the Opinions of all the rest or of the one half of them And if I were rich enough to hire a Messenger to go all over the Earth and were so foolish as to hope to live till he returned I must take their Votes on the Credit of the Messengers Word which is a sandy Ground for Church-Communion and Salvation Nay I cannot hope to live to see a General Council much less to see the end of it and to be certain of their Votes and Sentence And if I knew that I had all the Bishops on Earth for one Opinion I am not certain whether most of the Presbyters being an hundred to one be not against them and in England the Presbyters are part of the Convocation which is the Representative Church Had I lived on Earth when the Council of Nice was contradicted at Sirmium Ariminum Tyre Milan and the World groaned to find it self turned Arrian Or when they were Anathematizing each other and fighting at the first Eph. Council Or when the 2d Nicene were condemning the second Const. Or when Vigilius was dragged by a Rope at Const. by Justinian's Command and the Patriarch of Aquileia set up against Rome or when the Trull Canons were made by Men now called Monothelites or when innumerable Monothelite Bishops met under Philippicus c. I could not possibly have told how to know the Governing Judgment of the College of Bishops that live all over the Earth Nay when you own no Council since the Sixth why will no Importunity intreat you to tell me whether for these Thousand Years last the Universal Church was Governed by one College and what Governing Act this Colledge hath so long exercised over all the Christian World And how it was known And whether their Literae formatae are to be found written And where Or are only transmitted to all the World by Memory and by whose Memory and of whom we may all enquire of them with certain Satisfaction Or whether the Church hath been this Thousand Years no Church or Ungoverned You say the Council at Frankford condemned that at Nice How shall I know which the College owned at the time of the sitting of each Council How few Councils were ever so great as that at Basil Can you tell me how to be sure whether the College be more for it or against it at this day Bear with me for telling you that if I had not found that you are a Man of strong Passions full of your self and of undoubting Confidence in your Apprehensions I should wonder how so Studious Learned and Sober a Man could possibly take either Union Communion or Salvation to lie upon Mens Belief of and Obedience to such a College as all the Bishops on Earth And if you take the Creed to mean this as the Holy Catholick Church I shall not wonder if you take me and almost all the Protestants that ever I knew or read for Hereticks and having twice admonished me and not convinced me if you avoid me and should not only Seventeen Years silence me but banish or burn me if you are for such execution upon Hereticks or at least take me and all such as I to be intolerable and use us accordingly XVI I will sum up the Difference between you and me in a Similitude All Power in Heaven and Earth and all Judgment is given to Christ. The Creator's Government by Civil Rulers he changeth not but is now their Soveraign King His Church he Governeth as a Saviour and a Teacher and their Heavenly
into Laws and make that seem needful to Unity which is against it and hurtful to the Churches no Christians should encourage their Usurpation by Obedience it being contrary to Christs general Laws 14. Whatever maketh true Christians maketh Men Members of Christ and his Church And only the Essentials of Christians go to make true Christians and the Integrals to make compleat Christians 15. The Canons of Bishops are not Essential to Christianity nor the understanding the many Controversies about Diocesans Patriarchs Councils Ordinations Successions nor to know which is the true Bishop 16. Baptism is our Christening and he that is truely Baptized is a Christian and a Member of Christ and hath the pardon of Sin and right to Heaven before he be a Member of a particular Church or Pastor as the Eunuch Acts 8. and many converted without Bishops As the Indians by Edesius and Frumentius and the Iberians by a Maid c. 17. Whosoever truely repenteth and believeth and loveth God as God and is of a Heavenly Mind and Life is pardoned before God before Baptism and Baptism doth but Invest him in it and make him a Christian more fully by Covenant and before the Church and the want of it without contempt will not keep him from Salvation 18. No one shall be saved by being joyned to a right Bishop or receiving the Eucharist who hath not true Repentance Faith Love and the Spirit of Holiness No Sacrament saveth the unqualified 19. Thousands live in ignorance and wickedness in Atheism Sadduceism Carnality Adultery Drunkenness c. that conform to Bishops and receive the Eucharist And to tell such they are in a state of Salvation is opposition to Christ and Damnable deceit of Souls 20. The Levites and Inferior Priests received not their Office from the High-priest but by Gods Law had it by Inheritance to which God chose the Tribe of Levi Nor had the High Priests power to add to or alter the Laws and Office of the Inferior Priests or their own 21. Nor was there a necessity of an uninterrupted regular Succession much was of man's making Christ owned them that were in possession though Usurpers not of Aarons Line but such as bought the place of the Romans 22. Seeing the High Priest was a Type of Christ and the Scripture saith so much of the change of the Law and Priesthood and Christ hath made sufficient Laws for Church Offices it is presumption to Judaize and pretend to any other imitation of the High Priests than Christ hath ordained 23. No one of the Apostles was an High Priest over the rest but had equal Apostolical Power 24. Christ rebuked them for seeking who should be greatest and expresly forbad that which they sought 25. Every Pastor or Church-Presbyter hath an Office subordinate to the Teaching Priestly and Ruling Office of Christ. 26. Every ones Pastoral Office is instituted and described by Christ by his Spirit in the Apostles and this specification is Divine which none may alter nor make any other such 27. Therefore as Papists confess of the Pope all that men have to do is not to be makers or donors of the Office but to determine of the persons that shall receive it from Christ's donative Instrument his Law and ministerially to invest them as men Christen Marry Crown Kings c. 28. No Minister or Priest representeth Christ simpliciter but secundum quid as Embassadors or Justices do the King 29. Christ's Laws are above mans and no man's to be obeyed against them To obey man against God is Idolatry 30. The Priests or Bishops are under Christ's Laws as well as others and by them all their true Power is given and limited And therefore if they go against Christ's Laws they represent him not therein nor are to be obeyed as usurping an unjust Power 31. Therefore every Christian hath a Judgment of discerning whether Bishops Laws agree with Christ's and must be governed as reasonable creatures and not as Infants Idiots or Brutes 32. They that deny this and require absolute obedience in all things set man above God and make it the duty of Subjects to be Atheists Infidels Idolaters Mahometans Murderers Adulterers Hereticks where Kings or Popes or Prelates will command it 33. Multitudes of Church-Canons have been contrary to Christ's Laws as I have with grief proved in my History of Councils 34. Bishops that deposed Emperors and Kings were not to be obeyed therein 35. Almost all the Christian World since the use of General Councils are disagreed who are the true Bishops one Party setting up one whom others reject and condemn so that if it were necessary to Salvation to know who is the true Bishop of the several Churches few Christians could be saved 36. Many Canons nullifie the Office and Power of these Bishops who come in by the Magistrate without the choice or consent of the Clergy and People And I think Mr. Dodwell professeth Communion with few but such and so is by Canons condemned 37. There is no Law of Christ or unchangeable Law of man for appropriating a certain space of ground to one Bishops Jurisdiction Grotius and Dr. Hammond thought that at first most great Cities had two Bishops and Churches one of Jews and one of Gentiles And the Apostles never so appropriated any places to themselves but oft divers in one City were their Teachers 38. Occupation of a space of ground for Priestly Power is no just Title and may be altered And if it were the Primitive Occupation was contrary to Mr. Dodwells Model 39. If each City was to have a Bishop each of our Corporations should have one being all Cities in that antient sense 40. It is not necessary to all to be of any fixed particular Church as I have proved elsewhere of Travellers some Embassadors Merchants Vagrants c. while they are of the Universal Church and own Christ and obey his Law 41. The Electors do more to the making of Bishops than the Ordainers Oft-times Bishops have ordained contrary Competitors some one and some another and are oft forc't to ordain whom Princes and Patrons chuse 42. Cyprian and his Carthage Council prove in the Case of Martial and Basilides that it is the Peoples Duty to forsake those Bishops who are not qualified according to Christ's Law though Canonically ordained and approved And Martin separated from such and Gildas saith he is not eximius Christianus that owned the Brittish Bishops 43. Christ hath left sufficient Directions for the continuation or restoration of the Priestly Office without Canonical successive Ordination uninterrupted As well as God hath done for Kings 44. Seeing Mr. D. saith A Presumptive title may serve he thereby confesseth that it is not real Canonical Succession but the Opinion of it that he makes necessary 45. The Question is Who must be the Presenters When they so greatly differ Grotius presumed that the Chief Minister of a City or a Church was really a Bishop though not so called 46. The Reformed can
of a more speedy way of Success So that he resolved to put it to a speedy upshot and would have all or none which brought the Changes which we have since seen § 8. But is the Church of England yet delivered from all the Inclination to a Foreign Jurisdiction and the French Government The Oath of Supremacy made it seem hard to perjure the whole Land that had renounced all foreign Jurisdiction But many devised an Expository Evasion that only a Civil Jurisdiction was meant though the Ecclesiastick also was named Should there be but a new attempt by such as the former Rulers probably made is it not like that Men of the French or Grotian Principles will promote it yea and be glad of French assistance I doubt they that would Perjure the Kingdom by a foreign Jurisdiction will debate this odd Question Qu. Whether all that Profess or Swear that it is Vnlawful on any Pretence whatever to resist the King or any Commissioned by him in the Execution of that Commission may resist a French Army if they Invade the Land by K. J 's Commission Or will they turn Nonconformists Chap. XXIII Postscript to the Reverend Dr. Beveridge SIR § 1. THough you were Bishop Guning's Witness with Dr. Saywell his Chaplain when he conferred with me I was not willing to believe that you were of his mind for a Foreign Jurisdiction either Aristocratical or Democratical or Monarchical but to my grief am now convinced of it by your published Convocation Sermon Having too copiously here and elsewhere confuted it specially in my two Books against William Johnson alias Terret the Papist I shall go on the supposition that you will there take notice of it Especially of these two Reasons against it 1. That the Kingdom and Church is sworn against it 2. That a pretended Universal Humane Soveraignty or Legislative and Judicial Power over the whole Church on Earth is the Grand Usurpation of Christs Prerogative which no Mortal Men are capable of And if this be not Popery there is no such thing as Popery And if the Pope be justly called Antichrist or at least a Trayterous Usurper against the Right of Christ and Kings it is by this And if such a Power be really given to any the Pope cannot be excluded at least from the Universal Primacy § 2. I doubt not but the Love of Unity and the sense of the woful case of the Church by Sects and sad Dissentions engaged Bishop Guning and you in the Opinions you took up And no doubt but the Consciencious part of the Learned and Religious Papists are fixed by the same Motives in their way I may say fixed and very confident or else they durst not carry it on as they have done in France and all other Popish Countreys And I can say that I have not fixed on the denial of a Humane Universal Jurisdiction without thinking seriously Forty years of what I could find said for it as well as against it nor out of an inclination to any contrary extreme Could I have found but any Humane capacity in One or Many for such a Soveraignty Legislative and Judicial and but a possibility of such a thing and any probability that it was of Christs Institution the Love of Unity and Hatred of Unruliness and Divisions and their Effects had long ago made me a hot defender of it But the contrary Truth had contrary Effects § 3. That you may not think that I differ from you more than I do I here premise I. That I doubt not but that the Universal Church visible is One Body or Society of professed Christians As the Universal Church as Regenerate and Spiritual is One Body of sincere Christians II. That the Unity and Concord of it as Professors and as sincere must be maintained to the utmost of our power by all due lawful means III. That a wise Correspondency between all those Churches which by nearness are capable of Acquaintance and Communication is a due means to preserve their Love and Concord IV. That seasonable and duly chosen Synods of many conjunct that live within the reach of such Acquaintance and Communication may in case of true need be a fit means of such Concord V. That where such Synods cannot be had with due equality Letters and Messengers from the several Nations or Provinces or Churches may be used to that end VI. That the General Law of Christ commanding Love Concord and Edification maketh it a sin for any to affect causless singularity and to chuse any way which tendeth to Division And that where there is an Equality and no Regent power yet just Contracts for Concord ought to be observed VII That if in National Churches that is Christian Kingdoms or Commonwealths the Soveraign Power give one Seat or Bishop a Primacy or peculiar Priviledge in the Circa Sacra the Circumstantials of Sacred Offices which are within the Magistrates Power it ought to be obeyed VIII If I had lived in the Christian Empire when it sometime gave the Bishop of Rome and sometime the Bishop of Constantinople this preheminence of degree and the other Patriarchs of Alexandria Antioch and Jerusalem their several Priviledges and Powers not contrary to the Word of God I would have obeyed that which the Emperor by his Law preferred IX The Roman Empire was so great a part of the known Civilized World and so Potent that I quarrel not with the Titles of Orbis Romanus and Ecclesia Vniversalis given to that Dominion and Church which was meerly National or Imperial so be it we understand the true meaning X. Had the Empire continued one Polity and had made the Bishop of Rome the Primate as to his Seat in Councils and the said Bishop had been a capable Person and had not Challenged the Government or Primacy in order of Regiment over the whole Christian World but in the Empire only as the Archbishop of Canterbury doth in England I would have been none of his opposers All this I grant you § 4. But premising for the Explication of Terms that we take the words Regiment Laws Authority c. in the proper political sense and not equivocally for meer advice or consent I add as followeth 1. That as the Universal Church on Earth hath but one Soveraign Jesus Christ so it is one Body Politick in relation to no one Vnifying Head but Christ and hath no one Substitute Vicarious Christ or Substitute Soveraign Government Monarchical Aristocratical Democratical or Mixt. II. The Soveraignty of one Christian King Emperor or Senate in Aristocracy over an United or Confederate Christian Clergy and Laity as Subjects each keeping to their own Place and Work is the Unifying Headship of a National Church which is nothing but such a Christian Kingdom or Republick And that Christ hath owned such National Church Power and hath instituted and owned no Power of Humane Government over it on Earth And therefore as pretending to Universal Jurisdiction is Treason against Christ so the claim
and Monarchical Popery Ch. XII A humble Expostulation to the Zealous Antipapists Conformists and Nonconformists whether they have been innocent as to promoting Popery Ch. XIII VVhat is the Duty of all other Christians towards the Papists in order to the discharge of the Fundamental Duties of Love Concord and Peace and the promoting the common Interest of Christianity VVritten to keep Protestants from sinful Extreams and while we cannot come so near them as Cassander Erasmus Grotius and those that are for a Foreign Jurisdiction we may keep and use a Christian Zeal for the better way of Concord of Christs prescribing avoiding all injury to Papists and all others NB. To prevent misunderstanding Citations note That both some Episcopal Drs and some Presbyterians say That the Government of the Church is Aristocratical meaning only 1. Per partes as England is Governed by Justices and 2. Meeting in such Councils as they can for Concord But not as the summa potestas of the Universal Church which is una persona politica in pluribus naturalibus unifying the Body and so Ruling it They speak not properly in the Language of Politicks Chap. I. The true State and just Resolutions of the Controversies about a Foreign Jurisdiction in Sixty Evident or Proved Propositions § 1. HOW great advantage Satan maketh of the deceivableness of ignorant men and of the deceitfulness of the Crafty and of the aptitude of ambiguous or false or artificially-contrived Names and Words to deceive the sad Experience of the deceived World and corrupted and divided Churches openly declare and yet alas how few observe it and escape the snare § 2. If all Men were judicious and stablished Christians when serious Faith and Godliness is made a scorn by the false names of Hereticks Schismaticks Puritans Fanaticks Sectaries or any sensless jears it would no more turn them from the holy performance of their Baptismal Vow and Obedience to Christ than the raving of a Drunkard or a Bedlam or the crying of a Child But ignorant unresolved Persons that never yet know what the bearing of the Cross was nor have learned self-denial are stopt in their convictions good purposes and hopeful dispositions when they hear serious Piety made a common scorn and that by those that were themselves Baptized and profess Christianity Some of them think sure all this reproach is not laid on them for nothing and others that think it but the stinking breath of ulcerated malignant minds yet cannot bear it but draw back and shrink Therefore Christ pronounceth a dreadful Sentence against those that offend that is by such stumbling-blocks turn back and discourage even the least of these childish beginners It were better for that man that a Milstone were hanged about his Neck and he were cast into the Sea § 3. But no scandal or snare is so dangerous as those which are made by Rulers or Great Men or by Pastors and Teachers on the pretences of Religion and Divine Authority abusing the holy Name of Christ. § 4. And the same Artifice that Satan useth against Godliness in general he useth against particular Truths Duties and Persons And one of the most dangerous that I now perceive the Protestant Religion assaulted with is putting the Name of Nonconformists and Puritans and Schismaticks on Protestants as Protestants and the Name of Catholick the Church the Church of England the Clergy yea of the Reformed Church and of Protestants on the Papal Roman Sect. The Church of England King Parliament Archbishops Bishops and the rest were sixty years ago and less against that as Popery which now is obtruded on us as the sense of the Church of England against Popery Such Wonders can bare Names do with the ignorant And they go on without any great resistance § 5. Whereas there are great differences among the Papists about the degree of the personal Power of the Pope the Cheat is this To confine the Name of Papists to the one party and to own the Opinions of the other Party and to call them Presbyterians or Nonconformists that are against both and will be no Papists 1. The Italians are for the Popes Sole Supremacy and Councils being but his Counsellors 2. The French Lawyers are for the Councils Supremacy above the Pope as to Legislation and Judgment when they sit 3. The middle greater part are for the Supremacy in Pope and Council agreeing and the Popes Executive power in the intervals not absolute but according to the Church Laws or Canons But all for a visible Universal Supremacy and for the Papal Presidency in General Councils and his prime Patriarchship in the West If in England some be for the Kings Sole Legislative Power and Absoluteness and Parliaments being but his Counsellors and others for the Conjunction of King and Parliament in Legislation and the limiting of the Kings Executive Power by the Laws doth it follow that only the first sort are the Kings Subjects The Controversie is the same Yet the same men that are for Absolute Civil Monarchy take on them to be for Ecclesiastical Aristocracy § 6. Men love not to be tired with tedious Volumes nor can I find time to write more such therefore I shall here lay down what the Reader must necessarily know in some Theses or Aphorisms with so short but sound a proof as is necessary to capable willing Readers instead of puting them into distinct Chapters with numerous proofs to urge the unwilling I. The World is the Kingdom of God who is Eminently the King and all Reasonable Creatures his Subjects under Moral Government as all natural Agents are under Natural Potential Government No man will deny this but the Atheist whom I leave to be disputed with by Sun and Moon and Stars Heaven and Earth and common Reason II. God only is the Unifying as well as Specifying Governor of this Universal Kingdom and tho' all men be of one Nature Species Mould Interest c. yet it is only by their Relation to one God that they are one Kingdom III. God hath made no Universal Supreme Monarch or Aristocracy under him in the World But only appointed to each Soveraign his particular Province or Republick For 1. No Man or Senate is naturally capable of it They do not so much as know the Terra incognita nor can send to the Antipodes and all the Earth as Regiment requireth He would be thought as mad that should attempt it as he that claimed a Kingdom in the Moon 2. No Man or Senate had ever yet the madness to claim it IV. He that should Claim an Universal Supremacy must thereby make all Kings and States and all the World to be his Subjects V. He that doth so proclaimeth himself to be publicus hostis the publick Enemy of all Kings and States while he will make them his Subjects against their wills And therefore all Kings and States are allowed to resist and use him as their common Enemy VI. The whole World is now the rightful Dominion of
Religion who value it most Dogs will fight for Bones and Carrion and Swine for Draff But Men will sooner fight for Gold and Pearls while Dogs and Swine like peaceable Creatures pass them by or tread them in the Dirt. All true Christians are agreed in all that God hath made necessary to Christianity and Salvation And no men on Earth were ever so wise as to be agreed of the meaning of every word besides in the Bible Much less in all that Usurping Universal Legislators will obtrude What a dismal noise and dangerous rupture doth the Controversie make now about Conformity in Brittain And what is our difference We are all agreed 1. That there is only one God the Governour of all the World and of his Attributes 2. That Man's Soul is immortal and that he hath another life after this to live and Heaven or Hell must be his end 3. That Jesus Christ God and Man is the only Saviour and Lord of all 4. That the Law of God is the chief indispensible Rule of our Faith and Life by which we must be judged 5. That we must live soberly righteously and godly loving God above all and our neighbours as our selves and doing as we would be done by superiours Ruling for God and inferiours obeying them under God but none having power above him or against him 6. That God only is the final Infallible Universal Judge of Controversies That Magistrates are Judges who shall be punished or protected by the Sword And Pastors are Judges who is fit for Communion in the Churches under their over-sight And every man a discerning rational Judge of his own duty 7. That without holiness righteousness and temperance or mortifying the lusts of the flesh by the Spirit no man can be saved 8. That no man should sin wilfully for any price or to avoid any danger even of death 9. That the Soul should be more cared for than the Body 10. That no man can love God and Holiness too much nor obey him too faithfully 11. That we should delight in the Law of the Lord and his Gospel and meditate in it day and night 12. That serious servent and faithful prayer is our daily ordinary duty 13. That we should live as we would be judged and daily prepare for death that we may be found ready 14. That we should use all worldly temporal things for spiritual everlasting ends knowing that else they are but vanity vexation and dangerous snares 15. That we should fetch our joy from the hopes of Heaven more than from all the possessions pleasures and hopes on Earth These and abundance more we are commonly as to Profession agreed on And though this in sincerity will serve for our acceptance with God and our Salvation it will not serve for our acceptance or toleration with some men nor to avoid the cry of scandalous intolerable Schism Disobedience Obstinacy and what men mind to charge upon us Yea though we are agreed that Rulers in their several places must be obeyed in all things that are not against the Law of God in Nature or Scripture But what now is the difference I will add that if every Conformist and Nonconformist in England were of so unattainable perfect knowledge as to be agreed of the sence of every Syllable in the Bible it would not serve to end our Differences nor keep us from Prisons Silencing and the present heavy Accusations Wonder not at it It 's an evident Truth Our Difference is 1. About the meaning of some Oaths Declarations and subscribed Professions and Promises imposed by Acts of Parliament 2. About the meaning of several Rubricks and other Words in the Liturgy and Book of Ordination 3. About the meaning and practice of several Canons Gods Law hath agreed us all that Lying deliberately is a sin and so is Perjury especially of thousands and so is the wilful depraving of Baptism and other Ordinances of God and so is the unjust Excommunicating of the Faithful and denying them Baptism and the Lords Supper and so is Sacriledge and Renouncing the Sacred Ministry when we are Vowed to it and so is Schismatical Dividing Christs Church by needless and unlawful Snares and Engines All these we are agreed are heinous sins not to be done for any Price But we are utterly disagreed whether to Conform would make us guilty of these sins But what Are Learned men such miserable Casuists as not to know what Lying Perjury Sacriledge Profaning Baptism Sinful Excommunicating c. are We differ about the sence of the Words Imposed and of the Law and Canons And then how should we know who is the Sinner But Qu. Who is it that wresteth them from their usual signification And who is it that dare not do it But the Sacred part of the Imposers cry up the necessity of a Judge of Controversies yea an Universal Judge some of them to Expound the Scriptures when men differ about the sence and will not they procure you an Exposition of a few controverted sentences in the Laws or endeavour it if that be necessary to understand or end your Differences Ans. No whatever cometh of it to Bodies or Souls to Church or Kingdom these Expositors of Scripture and Enders of Controversies will not so much as Petition the Law-makers to explain their words Yea though the Conformists are much disagreed about it among themselves Judges will decide particular Causes by the Law But to know the sence of the Law antecedently as our Rule which is required in one that Sweareth and Subscribeth to it can be by no ones Exposition but the makers of the Law Else the Judges were the only Law-makers For the sence is the Law And he maketh the Law that maketh the sence and not they that make the words alone which other men must put the sence on And if Popes or Councils Prelates or Priests could on pretence of a Judicial Expository Authority be Judges to all the Earth in what sence every word of Scripture must be understood it is they and not God that make the Law For God made but the words if this be true and the Bishops make the sence by pretence of judging of it To give an Universal Antecedent Obligatory Exposition is an Act of Legislation and none but the Law-maker himself can do it But to judge by this Law who shall be received and who shut out of their several Churches the Pastors must do that X. Another great deceit is by confounding Communion and Concord with Government and Subjection And arguing that because all Christians must have Concord and Communion therefore they must be under one Supreme Humane Government As if Christian Princes were not as much bound to Concord as any men on Earth Or as if that Concord must be kept by one Supreme Universal Senate or Monarch and mutual Consultation and voluntary Agreement would not serve Obj. But if God bind us to do all things in Concord and General Councils and Patriarchs determine the matter of
of Foreign Jurisdiction is Hostility against Kings and States III. That Foreign Councils of Bishops and Dyets of Soveraign Princes are Authorized for Communion for mutual Counsel and Concord by Contract and Agreement and have no just Jurisdiction or Political Regiment over particular Soveraigns or their subject Congregations Though in Councils they retain their proper Power at home IV. The Foreign Councils agreeing on things profitable to the common benefit of all Gods own Law of Love Unity Concord Edification and publick Regard and Peace forbiddeth the particular Bishops and Churches causlesly to dissent and affect singularity But if they agree on things hurtful and dangerous to any of the particulars they are not to be obeyed nor yet if they claim Jurisdiction instead of Communion and Contract But every Prince and Pastor must Rule their own As Kings will not own a Foreign King or Council of Kings who shall Usurp a Soveraignty over them much more if over all V. That all Forcing Power that the Clergy can claim by Canons or Mandates in Christian Kingdoms is only from the Prince or State as they are authorized by him as his Officers who only hath the power of the Sword and not at all any part of their Pastoral Office And therefore as Grotius in that excellent Book de Imperio sum Potest circa Sacra hath shewed Clergy-Canons are no Laws but directing Agreements VI. The Canons of the Greatest Councils called General were Laws to none without the Empire unless Foreign Princes or Pastors made them so Nor to any within the Empire but by the Soveraigns Act as they are forcing and the particular Pastors as Directing VII Before the Division and Ruine of the Empire the Name of a General Council signified but an Imperial or National Council They being called by the Emperors who had no further power and only out of the Imperial Provinces unless any odd Person came voluntarily in for help and advantage which was rare This I have at large proved in my two Books against W. Johnson alias Terret And Ecclesia Vniversalis usually signified no more than Vniversal National or Imperial Leo meant no more when he called himself Caput Ecclesiae Universalis nor Phocas when he gave Boniface the Title of Universal Bishop And when the Empire was divided it was the Treasonable Erection of Popery to feign that Orbis Romanus was Orbis Universalis and that Concilia Generalia and Ecclesia Vniversalis meant extra Imperial and Vniversal Over-foreigners and all the World And this is still as the Foundation of Popery so the common Cheat that pleadeth for Foreign Jurisdiction VIII Though Rome was a meet Seat for Imperial Church Primacy while Emperors would have it so as it hath no just pretence to the Government of Foreigners so it is of all others most unfit for a Primacy or Presidentship in the Councils of Foreign Confederate Princes and Churches because it claimeth so much more even Foreign and Universal Regiment Nor are Councils of such Bishops or Princes to be trusted with General Contracts who claim such Jurisdiction A Primacy in Lawful Councils of Confederates would strengthen their claim of an Universal Jurisdiction till they openly renounce it And so would the use of a Senate or Council that pretendeth to the like power IX Patriarchs and Metropolitans and Provincials or Diocesans in one Empire or Kingdom can for Number Seat or Precedency justly claim no power of Governing Foreigners nor subject Bishops of that Nation but from the Soveraign X. Legislation is the first Essential power of Regiment Therefore none can be an Universal Legislator that is not an Universal Rector XI As an Universal Monarch Ecclesiastical or Civil is the absurd claim of an Impossible thing and open Hostility to all Christian Kings and Churches so an Universal Aristocracy in Councils or Patriarchs and Bishops is yet more absurd as claiming a more notorious Impossibility than the Pope doth XII An Universal power of Expounding or Judging of Christs Laws by Regent Authority or of being such Keepers of unwritten Laws seemeth the most Eminent part of Legislation it being more to be Judge what is Law and to make or determine of the sence than to make the bare words And so the Bishops should have a higher Regency than Christ Official Judges Expound the Laws only in their limited Provinces and for the deciding of particular Cases but not to be the Universal Determiners of the sence to all others None but the Law-makers can make an Universally obliging Exposition XIII The instance of the Apostles power will not prove an Institution of a stated Universal Legislative Aristocracy or Monarchy For 1. It is evident that Christ first chose and instituted them as his National Ministers by the number of Twelve related to the Twelve Tribes and by the keeping up just that number after the coming down of the Holy Ghost And by his special Mission of Paul Barnabas and others to the Gentiles distinguishing their Apostleship from Peter's and the rest to the Jews 2. When Persecution and the fall of the Jewish state made the Apostles Office more Extensive it was rather Indefinite than Universal They were to go as far as they were sent and were able 3. The Church was then in so narrow Bounds as made that Extent easie when now an Universal Humane Regiment is of Natural Impossibility and so past rational Controversie 4. Their power was not any further Legislative than as they were Promulgators of Christs Laws and Determiners of mutable undetermined Circumstances or Accidents 5. They have no Successors in those extraordinary parts of their Office which looketh like any part of Legislative power Which parts are 1. Being Eye and Ear-witnesses of what Christ did and said committed to their Testifying and Predicating Trust. 2. Having a special Commission to teach all Nations his Laws or what he commanded as the prime Promulgators 3. As having the promise of the Spirit to Teach them all things and bring all to their remembrance 4. And having the Miraculous Gifts of the Holy Ghost to attest their Witness As Moses had Successors in Executive Regency but not as a Mediatorial Deliverer of Gods Law which Aaron Samuel David and Solomon must obey and rule by but had no power to alter words or sence nor add any thing but undetermined Circumstances Yet as the Laws of Christ promulgate by the Apostles bind all Nations to whom they are revealed so we grant that the same Laws of Christ declared by Councils or Preached by any single Minister bind all to whom they come And that every Minister and Christian being a Member of the Church Universal his Doctrine tendeth to Universal Benefit which yet giveth him no Universal Regent Jurisdiction As I remember I have said all this before in my Letters to Bishop Guning when you were his Second or Witness of our Conference But the Invitation of your Discourse which I shall now give you my thoughts of maketh me think that this
a Judiciary Executive Power which is ever subsequent to the Subjects actions but it is a part of the antecedent Power If it be but Instructing it is the act of a Teacher If generally obliging it is the act of the Legislator's For it is his Prerogative to be the universally obliging Expositor of the Law who is the Maker of it And it 's more to Give the sence than to endite the bare words So that here is no Universal Legislation or Jurisdiction left for a Soveraign Council Nor any that they are capable of LV. Much less can all the Bishops out of Council living all over the Earth as one College Senate or Aristocracy be the Supreme Governing Power of all the Churches and Christians on Earth having no possible Capacity thereof If our new Church Bishops and Drs. had not fixed on this as the Universal Supremacy I should have expected a sharp censure for judging any so as to own it The same Arguments forementioned confute it Arg. 1. The diffused College of Bishops out of Council never did make Laws for the Church Universal Therefore they are not its Law-makers or Supreme Legislative Rulers Arg. 2. They have never much less always exercised an Vniversal decisive Judiciary Power Therefore they were never appointed to exercise it The Church could not obey that Power that was never used by such as Judges Arg. 3. If God had given them this Power he would somewhere have plainly told us of it and directed them and us how to use it But this he hath not done Arg. 4. The Assertors of this while they would extoll the Clergy cruelly Judge them by Consequence to Damnation for never performing so great a Duty as Universal Legislation and Jurisdiction if God did oblige them to it Arg. 5. For the diffusive Clergy or Bishops of all the Earth out of Council to Govern all Christians on Earth as one College or Senate which all must obey is a thing of such notorious natural Impossibility that I once thought I should never have heard a Man much less a Christian yea a Dr. and Bishop yea many maintain 1. For must they all agree that their acts may be valid in Legislation or Decisive Judgment or must it be a Major Vote No doubt they 'l say the latter And who shall propose and draw up the Laws 2. Who shall carry them all over the World to procure Votes 3. Who shall gather the Votes and Judge of the Majority 4. Shall they Vote and Judge without ever consulting each other and hearing what be said on every side 5. How many Messengers must there be to go into all the World And who shall bear their Charges 6. How shall we be sure when they come home that they have truly taken the Votes Will not all our Faith be resolved into the Credit of these Messengers 7. Must accused Persons and Witnesses travel all over the World to be Judged or must all the Bishops on Earth come to them 8. How many Millions of Criminals will a Bishop have to hear at once or Judge The Case is so gross that I am afraid you will say I feign Reverend Men to be Mad. That which they say is That there is no Concord to be had nor avoiding of Schism but by obeying the Universal Governing Church which is the College of all the Pastors and Bishops on Earth who have as such a Supreme Power under Christ of Legislation and Judgment which they exercise per literas formatas There is no way to excuse this but by feigning that this College of Bishops is to do these great works not by themselves but by a College of Delegates or Representatives viz. Either Cardinals or Patriarchs or else by reducing the whole Church on Earth to the narrow compass of some little Sect and condemning most of the Christian World that they may not seem to need them for Legislation or Judgment And these I have sufficiently confuted before LVI The Universal Supreme Government either of Council or the College of the diffused Clergy is more impossible and unpracticable and much worse than the Soveraignty of the Pope For 1. The Pope is a known Person and it 's possible to find him to send to him to hear from him 2. He is One and it 's possible to know his Mind without gathering Votes or Literas formatas all over the Earth 3. Most may send to him and hear his decision at least in an Age. 4. What he cannot do by himself he can depute others to do 5. He is almost always in being and the Church need not be so many Hundred Years headless or without it's Soveraign Power 6. He hath some Cob-web shadow of right in the Tu es Petrus and Tibi dabo Claves and Pasce oves But as to the said College and Council all this and more is contrary So that I do deliberately profess that if I did believe that there were any Universal Supreme Rector or Ministerial specifying Vnifying Constitutive Head or Governour under Christ I should soon resolve that it is the Pope there being no Competitor so little uncapable as he And all the Papists save a few Flatterers acknowledge that the Popes Power is not absolute and unlimited and that he hath need of Councils as the King hath of Parliaments not for constant Government but partly for Legislation which belongs not to the Pope alone and partly for Medicinal reparation and execution when the Church is diseased So that they that are for the Pope as the stated Supreme are for Councils also and would use Councils better than the Aristocratical that give them the Supreme Government would use them All men know that they are rarely in being Even Bishop Guning saith he receiveth but the first Six General Councils To say the Church hath been headless or without it's Supreme Government just a Thousand Years and is so still is to make it invisible in an Essential Part. Is there now a visible Catholick Church or is there none If none why would they silence and damn us all for not obeying that which is not If there be where and what is the Pars regens the constitutive visible Supremacy If in a Council there is none If in the College of diffused Bishops all over the World they are no Governors they never so made Laws they Govern not as such and so are no such Governors They only Govern per partes in their several Precincts as all the English Justices of the Peace Mayors Bailiffs and Judges do and not as an Aristocracy But if it be a Church now because there is a Pope say so and hide not your opinion We say It is a Church because there is a Christ and Christians and we know no other Matter and Form LVII They that assert a Supremacy in a Council or College of Bishops do unavoidably introduce a Pope If they will call none a Pope but him that is absolute and unlimited and no Man a King but an absolute