a Church within it self not an Assembly but a Society A Church as we are now to understand it is a Society that is a number of Men belonging to some Christian-Fellowship the Place and Limits whereof are certain having communion in the publick Exercise of such Duties as are mentioned Acts 2.47 As those of the Mystical Church by their inward Graces differ from all others which are not of the Body and those that are of the visible Body of the Church have the Notes of external Profession Even so these several Societies or Churches have Properties belonging to them as they are publick Christian Societies And of such Properties it may not be denied that one of the very chiefest is Ecclesiastical Policy We use the name of Policy rather than Government because Church-Policy containeth both Government and also whatsoever besides belongeth to the ordering of the publick Affairs of the Church of God In which words he asserts not each particular Church to have Government in it self but this Government as a Property or Propriety by which it 's distinguished from the Mystical as also the Catholick visible Church So that he doth not as some of late make the Catholick visible Church the first Subject of the Keys but each particular Society or Church supposing that great Body of Christians to be only and immediately under the Spiritual Government of Christ Jesus 2. Compleat and sufficient It is not to be understood of such a perfection as may not with much advantage receive help both from the Power of the Magistrate as I have shewed before as also from the Counsel and Advice of other Churches But I mean an essential Compleatness or Sufficiency not being deficient in any material requisite for Government This that learned Author expresseth in those last Words ' We use the Word Policy saith he rather than Government because Church-Policy containeth both Government and also whatever besides belongeth to the ordering of the Affairs of the Church of God Every particular Church Against Whitgist lib 3 pag. 147. saith Mr. Cartwright having an Eldership is a Catholick Church of Christ under whom Pastors Doctors and Elders are the ministerial and immediate Governors In which Words he intimateth a Compleatness in each particular Church for Government and Privileges as much as if the Catholick visible Church were Organical Rutherf Due Right or Presbyt pag. 307. and a governing Church The Power of Jurisdiction saith one is as perfect and compleat in one single Congregation as in a Provincial as in a National yea as in the Catholick visible Body All Things are yours saith Paul to a particular Church 2 Cor. 3. Parker's Polit. lib 3. cap. 13. To this purpose Mr. Parker Sicut non para c. As a particular Church is not a maimed or half but a whole and perfect Body so it is possessed with the whole and entire Church-Government and not with a part only This Oeconomick and Domestick Power is intrinsick and essential to a Family 2d Instance and is a Power derived immediatly from the Lord by the Light of Nature and hath not its original from any Power on Earth Families being much more ancient than Common-Wealths So Government or Discipline is intrinsick and inseparable from the very Essence of a Church received immediately from Christ and not the Grant or Constitution of any Secular Prince or State Jackson of the Church cap. 8. § 5. Churches are endued saith Dr. Jackson with a Judicature immediately derived from Christ and independent upon any Earthly Power or any Power whatsoever on Earth whether Spiritual or Temporal Bilson of Suprem p. 171. Bishop Bilson expresseth it thus The Things comprised in the Church and by God himself commanded to the Church these Things are specified in pag. 227. to be the Word Sacraments and Vse of the Keys or Ecclesiastical Power and Cure of Souls are subject to no mortal Creature Pope nor Prince And those of another Persuasion are to the same purpose The Church saith Mr. Rutherford hath the Keys from Christ Peaceable Plea p. 300. equally independent upon any mortal Man in Discipline as in Doctrine Due Right of Presbyt cap. 9. § 9. A Power and Right to Discipline saith the same Author is a Property essential to a Church and is not removed from it till God remove the Candlestick and the Church cease to be a visible Church Potestas ipsa de jure c. Power saith Dr. Ames is so much the Right of a Church Cas cen lib 4. cap. 24. p. 4. as it cannot be separated because necessary and immediatly floweth even from the Essence of each true Church There are Authorities enow to be produced from the Writings of the Learned for the confirmation of this particular All grant there is a Government jure divino I speak not of this or that Form and by the appointment of Jesus Christ It is denied by none but Erastus and those that follow him who may as well deny Praying Preaching or Sacraments jure divino It is as expresly ordained that Discipline be exercised in the Name of Christ as to preach pray or baptize in his Name There are certainly Things of God that are not the Things of Caesar And if those Things upon which Christ hath put his Name be not peculiarly his I know not where we shall find the Joint As we say there were Families so particular Churches before any Commonwealths were and Christian Churches and Discipline exercised many Years before any Emperors or Kings were Christian And therefore as Families have many Privileges so peculiar and by the Law of Nature so much theirs as are never touched or infringed by the Supreme Power of any Nation So likewise it is with Churches they have very many Privileges so evidently theirs from the Law of Christ and their spiritual Constitution as Christian Magistrates will do their utmost to preserve and cherish and not in the least infringe It is a part of Magna Charta Concessimus Deo hac presenti Charta confirmavimus 3 Hen. 3. cap. 1. pro nobis Heredibus nostris in perpetuum quòd Ecclesia Anglicana libera sit habeat omnia jura sua integra Libertates suas illaesas And it is mentioned in the Oath our Kings take at their Coronation that He shall keep and maintain the lawful Rights and Liberties of the Holy Church A third Particular 3d Instance or Instance of what we have supposed in the former Considerations is this The lesser Corporations Cities Families and the like have not Authority or Jurisdiction one over another It is the same with Churches each having the Fountain and Original of their own Power as before is shewed immediatly proceeding from Christ in themselves and not elsewhere or one from another cannot by any Art or Device of Man be made to rise up above it self as it doth if one Church exerciseth a Power or Jurisdiction over another There is
consisting of their Parish-Bishop and his Elders they do ascribe that sufficient immediate and independent Authority for Ecclesiastical Government for every proper visible Church That Independency of Churches was asserted by those learned men of a former Age in relation only to a superior Church-power properly spiritual and such as is claimed jure divino and not in relation to that Ecclesiastical Power which is in or exercised from the Civil Magistrate Some of them have thus described a particular Church It 's a Body Politick spiritually independent or independent in relation to a spiritual Superiority which is expressed fully by him that wrote Church-Government with the Peoples consent pag. 115. Though we affirm the Church-Government is independent and immediately derived from Christ yet we affirm also that the Civil Magistrate is even therein that is in Ecclesiastical Matters Supreme Governor civilly And though nothing may be imposed on the Christian Churches against their Will by any spiritual Authority for so only we intend yet we affirm withall that the Civil Magistrate may impose on them spiritual Matters by Civil Power yea whether they like or dislike if it be good in his Eyes that is if he judge it within his Commission from God And such an Independency hath been pleaded for also and argued by them to be much more consistent with His Majesties Supremacy than a DEPENDENCY or Subordination of Churches to any spiritual Power And it was their professed Judgments That no External Power ought to be exercised in spiritual Matters any where within that space betwixt a particular Congregation instituted by Christ and the Catholick Visible Church by any person but the Civil Magistrate or by his Appointment Take their own Words They that make claim Jure Divino of Power and Jurisdiction to meddle with other Churches than that one Congregation of which they are Members do usurp upon the Supremacy of the Civil Magistrate who alone hath and ought to have a power of Jurisdiction over the several Congregations in his Dominions c. A Protestation of the King's Supremacy made and published in Anno 1605. § 27. and in § 28. The King himself is to be General Overseer of all the Churches within his Dominions and ought o employ under him fit persons to oversee the Churches in their several Divisions visiting them and punishing whatsoever is amiss in any of them Mr. Bradshew in the Vnreasonableness of Separation against Johnson writes thus It 's their principal Honour speaking of Archbishops and Bishops to be Commissioners and Visitors in Causes Ecclesiastical under the King over the Pastors and Churches of Provinces and Diocesses In his Answer to Johnson's first Reason And in his Answer to his second He questions him thus 1. Whether the Supreme Magistrate hath not Power to oversee and govern all the several Churches within his Dominion yea whether he be not bound so to do 2. Whether for his further help and assistance herein he may not make choice of grave learned and reverent men to assist him in the same Government 3 Whether by vertue of his Power these persons thus called to assist the Supreme Magistrate may not lawfully try the Gifts of Ministers within his Dominions convent them before them examine how they have behaved themselves in their places and punish the blame-worthy In a Petition also to King James for Tolleration That your Highness would afford us and assign to us some persons qualified with Wisdom Learning and Vertue to be under your Highness our Overseers for our more peaceable orderly and dutiful carriage of our selves both in our worshiping God and in all other our Affairs at your pleasure To whom with all Readiness and Subjection we are willing to be accomptable and answerable always The opinions of learned men about Church Matters Government especially were collected together in a Treatise which was put into Latin by Dr. Ames and in an Epistle of his prefixed avouched by him who was a man much studied in those Controversies to be the Judgment of Cartwright Fenner Fulk Whitaker Rainolds Perkins Brightman and those that were more Ancient As Wichliff Tyndal Rogers Bradford Gilby Fox Moore Dearing Noel Greenham Dogmata ista c. These Tenents saith he were either their Principles or so conjunct with them as not to be denied theirs Christ Jesus saith the Author hath not subjected any Church or Congregation of his to any other Superior Ecclesiastical Jurisdiction than unto that which is within it self the Civil Magistrate alone upon Earth hath power to punish a whole Church or Congregation Cap. 2. § 3. and more fully in § 12. They hold and believe saith he that the Equality in Ecclesiastical Jurisdiction and Authority of Churches and Church Ministers is no more derogatory and repugnant to the State and Glory of a Monarch than the parity or equality of School-masters of several Schools or Masters of several Families Yea they hold the clean contrary that Inequality of Churches and Church Officers in Ecclesiastical Jurisdiction and Authority was that principally that advanced Antichrist unto his Throne and brought the Kings and Princes of the Earth unto such vassalage under him And that the Civil Authority and Glory of Secular Princes and States hath ever decayed and withered the more that Ecclesiastical Officers of the Church have been advanced and set up in Authority beyond the limits and confines that Christ in his Word hath prescribed unto them And in Cap. 6. § 6. They are said to deny a principal part of the Kings Supremacy that hold any Jurisdiction or Offices over Churches jure divino 〈…〉 will and pleasure of the King and Civil States of the 〈◊〉 And from what is said cap. 5. § 12. It is 〈◊〉 that this way is as little prejudicial to the Subjects 〈…〉 expresly there said If any Member of a Congregation 〈…〉 crime shall of himself forsake Communion with the Church that then the Ecclesiastical Officers have no authority or jurisdiction over him but only the Civil Magistrate Parents or Masters c. So that as persons are free otherwise than from conscience of duty to joyn with these Assemblies so also to leave them remaining always under the Magistrates Ecclesiasticul power and care I have made this Digression not only for the matters sake which is very sutable to our present Subject but also to vindicate the Congregational way 1. That it is not such a Novelty as is pretended This of the equality of Churches and thence an Independency from which we are reproachfully surnamed seems to be the worst of our Tenents Yet it appears to be no other but what the reverend and learned of a former age have asserted Nor do I know any other of their opinions or practices but may as easily be remonstrated to be the assertions of those holy men Nor secondly inconsistent with civil Magistracy or with their Power in Ecclesiastical Affairs And as a further Testimony hereof they take the Oaths both of Allegeance and Supremacy
Whit. Tract 3. c. 6. p. 181. in an external and visible way These visible Bodies are either greater and containing as Empires Kingdoms Provinces c. Or those that are less and contained as Cities Colledges Parishes Families and the like whether they be Civil or Ecclesiastical These lesser though they have the Compleatness of a Body or Corporation each in its kind and sufficient Power to govern it self yet not to govern one another A Church hath not Authority to govern a Church nor a Family or the chief in it to govern a Neighbour-Family The Light in the least Star is sufficient for it self but not to rule the Day or the Night as the Sun and Moon These lesser Bodies are therefore so composed in their several Regiments that many of them together may lie in the Bosom of a greater Corporation and it will be for their better and more comfortable subsisting and Government There is no external Coercive or ruling Power that falls in and fills up the space betwixt those great and Catholick Bodies the World and the Church and those lesser and lowest Regiments and Societies but what is or ought to be expected by or from the Civil Magistrate who is to be acknowledged of his Subjects whether Ecclesiastical or Civil under God to be over all Consid 3 3. These lesser Societies therefore ordinarily are found under a twofold Regiment or Discipline The one intrinsecal and peculiar which in Families is received from the Light of Nature and from the Light of Institution in Churches The other more General and Common And these lesser Bodies come under it by reason of their Situation being within the Confines of such a Republick they are under the Jurisdiction of the Princes thereof De Episc lib. 3. c. 5. Each Prince saith Mason hath Power in subditos suos ac proinde in Ecclesiam modo subditi sunt Ecclesiae If situated where there is no formed Common-wealth King or Supream Power over them they are as a Free-State each Family City and Church immediately under God and Christ and no other Power but what it hath in it self which being a Power not derived from the Magistrate but peculiar to a Family or Church remains in them though no Magistrate Such was the Family and Church-state in the time of the Patriarchs for two thousand Years Consid 4 As it is a Happiness to a People that live in Empires and Kingdoms that these are parcels of that World which hath the righteous God to govern it who is the King of Kings and Lord of Lords 2 Kings 19.15 So is it likewise to these lesser Bodies a Family or a Church that they are situated under the Wing of a Christian and well-governed Common-wealth Where their Governours may be under some Government and in Wrongs and Disorders they may have the Benefit of a Magistrate's Authority to appeal unto CHAP. V. 1. The first Objection answered 2. The Government of a particular Church hath Affinity with that of lesser Bodies more than with the Government of Empires and Kingdoms Object § 1. IT may be objected that Churches are spiritual Corporations and of a more peculiar Consideration in respect of their Government and therefore not to be reckoned with Civil at least not with Families or such mean and low Societies Answ Policy or Government in it self and all the sorts of it is from the Light of Nature and common Reason And this is generally supposed by all that tho the Subject Matter or Persons governed be of different kinds yet the Law and Forms of Government may be the same where so appointed by Christ And I rather insist on such a way of Discourse and Reasoning as most suitable to the Subject I am upon but especially because Subordination of Churches to Churches is argued from the Light of Nature and in this very Case termed by our Brethren a Divine Topick Now if we may argue and guide our selves in Church-Affairs by the Light that shineth forth from the natural Wisdom and Prudence of Man in the Government and managing of Kingdoms there is as much a Jus Divinum and ground of reasoning from the Light that appears in the prudent Constitution and Government of any other civil Society I have mentioned in the Considerations Cities Families and those lesser and contained as I term them Societies or Corporations with particulars Churches Because I humbly conceive the Policy and Government of each tho in other things different to be more proportionable and of greater Similitude in many things then between particular Churches and those greater and containing Bodies Kingdoms Empires or the like Churches thus humbly constituted and governed are most consistent with Civil Magistracy of what Form soever the Common-wealth shall be In Confirmation of this Agreement or Similitude I shall take for the most part the Concessions of the learned of each Perswasion The Instances or Particulars are these § 2. 1. Families tho contained under the National Government where they are sinuated yet are intrusted with a ruling and governing Power compleat and sufficient each in and for it self so are particular Churches 1. They are intrusted with a Government each for it self It is not sufficient saith Mr. Perkins for a Church to have the preaching of the Word Perk. on Rev. 2.20 but Church-Government This Church speaking of Thyatira is blamed because she did not use the Authority God had given her There is given to the Ministers of each particular Congregation according to Episcopal Ordination established by our Law not only a Power to preach c. Take Authority to preach the Word of God but they are made Rectors Governours in those particular Churches and it 's said to them Whose Sins thou dost remit they are remitted and whose Sins thou dost retain they are retained by which Words the Keys of Discipline are given them see Bilson Perpet Govern p. 213. By Order of the Church of England saith Bishop Vsher all Presbyters are charged to administer the Doctrine and Sacraments Reduct of Episc p. 2. and the Difcipline of Christ as the Lord hath commanded and as this Realm hath received the same And that they might the better understand what the Lord hath commanded therein the Exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to be read unto them at the time of their Ordination Take heed to your selves and to all the Flock among whom the Holy Ghost hath made you Overseers to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so taken in Mat. 2.6 and Rev. 12.5 and 19.15 Ho. Eccl. Pol. lib. 3. Sect. 1. rule the Congregation of God which he hath purchased with his Blood Mr. Hooker tells us that for Preservation of Christianity there is not any thing more needful than that such as are of the visible Church have mutual Fellowship and Society one with another In which Consideration the Catholick Church is divided into anumber of distinct Societies every of which is termed
immediately the Object of this Supreme Power and the Laws made by it upon another Consideration than as Bishops c. namely as being born within these her Majesty's Realms and Dominions and such Persons of what Estate either Ecclesiastical or Temporal soever they be She hath the Sovereignty and Rule over them Spiritual and Ecclesiastical Things are mentioned in the Oath upon a twofold Account 1. Because the Civil Magistrate's Power and Jurisdiction really extends it self to the Duties of both Tables and hath to do with Matters and Causes as well as Persons that are spiritual as hereafter we shall shew but 2. Principally that a Calling or Employment in Church-Affairs whatsoever hath been formerly judged and practised doth no more exempt a Person and his Actings that is a Subject to the Queen upon any other account from her Secular Power than doth a Temporal Calling or Employment in any worldly Affairs There is something of Explication further in the Articles of Religion concluded in the Year 1562. The 37th Article is this The 37th Article professed in the Church of England The Queen's Majesty hath the chief Power in her Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all Causes doth appertain and is not nor ought to be subject to any Foreign Jurisdiction Where we attribute to the Queen's Majesty the chief Government by which Titles we understand the Minds of some slanderous Folks to be offended we give not to our Prince the ministring either of God's Word or of the Sacraments The which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify But that only Prerogative which we see to have been given always to all Godly Princes in Holy Scriptures by God himself that is that they should rule all Estates and Degrees committed to their Charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword the Stubborn and Evil-doers The Bishop of Rome hath no Jurisdiction in this Realm of England It is mentioned in the Admonition that the Queen 's Ecclesiastical Power is the same that was challenged and used by Henry the Eighth c. Which is supposed by some to be the same that was in the Pope the Person only and not the Power changed so that our Princes are but Secular Popes This Objection was strengthned by the Subtilty of Gardiner abroad Whom Calvin terms Impostor ille in Am. 7.13 and at home by a Sermon preached at Paul's-Cross in the Year 1588 by Dr. Bancroft who calls Queen Elizabeth a petty Pope and tells us her Ecclesiastical Authority is the same which the Pope had formerly This 37th Article removes the Scruple sufficiently 1. In asserting the Authority given to her Majesty to be no other but what we see to have been given to all Godly Princes in holy Scriptures c. And for what Power Henry the Eighth challenged it was no new Jurisdiction wrested from the Pope but a Power or Prerogative justly and rightfully belonging to him 26 Henry 8. cap. 1. claimed and exercised by his Predecessors some hundreds of Years before his Time being anciently annexed to the Crown 2. In the latter part of the Article it is also evident For tho a Power in spiritual Causes be given to a Secular Prince yet it is not a spiritual Power and such a Jurisdiction as the Pope claims but such a Power only and in such a way as is put forth and exercised in ordinary Civil Affairs and the same in respect both to Ecclesiastical and Temporal Persons namely a restraining with the Civil Sword the Stubborn and Evil-doers So to restrain or coerce is an Authority or Jurisdiction peculiar to Civil Magistrates and by Christ himself denied to the highest Ecclesiastical Powers Mat. 20 25 26. Ye know saith Christ the Princes of the Gentiles exercise Dominion over them and they that are great exercise Authority upon them but it shall not be so among you you apostles and threatens the Use of the Sword in such Persons Mat. 26.52 King James speaking of the Oath of Supremacy In that Oath saith he is contained only the King 's absolute Power over all Persons as well Civil as Ecclesiastical excluding all Foreign Powers and Potentates to be Judges within his Dominions In his Apol. pag. 76. And more fully afterwards pag. 164. It implies saith he a Power to command Obedience to be given to the Word of God by reforming Religion according to his prescribed Will by assisting the spiritual Power by his temporal Sword by Reformation of Corruption by procuring due Obedience to the Church by judging and cutting off all frivolous Questions and Schisms as Constantine did and finally by making a Decorum to be observed in all indifferent Things for that purpose which is the only Intent of our Oath of Supremacy My Lord Coke out of 1º Eliz. and in the Words of the Statute gives this Interpretation There is saith he no Jurisdiction by this Act affixed to the Crown but was of Right or ought to be by the ancient Laws of this Realm parcel of his Jurisdiction and which lawfully had been or might be exercised within the Realm The End of which Jurisdiction and of all the Proceedings thereupon is that all Things might be in Causes Ecclesiastical to the pleasure of Almighty God Increase of Vertue and the Conservation of the Peace and Unity of the Realm as by divers places of the Act appears And therefore by that Act no pretended Jurisdiction exercised within this Realm being ungodly or repugnant to the ancient Law of the Crown was or could be restored to the Crown according to the ancient Right and Law of the same Coke de Jure Ecclesiastico fol. 8. Bishop Bilson a great Searcher into the Doctrine of the Supremacy of Kings gives this as the Sence of the Oath The Oath saith he expresseth not Kings Duty to God but ours to them As they must be obeyed when they join with Truth so must they be endured when they fall into Error Which Side soever they take either Obedience to their Wills or Submission to their Swords is their due by God's Law and that is all which our Oath exacteth And in a few Lines following he interprets what is meant by Supremacy We do not saith he give Princes Power to do what they list in the Matters appertaining to God and his Service Indeed we say the Pope may not depose them nor pull the Crown off their Heads In this only Sence we defend them to be Supreme that is not at liberty to do what they list without regard of Truth or Right but without Superior on Earth Dr. Morton against the Pope's Supremacy out of an Epistle of Leo to the Emperor speaking thus You must not be ignorant that your Princely Power is given unto you not only in worldly Regiment but also spiritual for the Preservation of
the Church As if he had said not only in Cases Temporal but also in Spiritual so far as it belongeth to the outward Preservation not to the personal Administration of them And this is the Substance of our English Oath and further neither do our Kings of England challenge nor Subjects condescend unto pag. 26. Mr. Mason in his Vindiciae Ecclesiae Angliae Lib. 3. c. 5. speaking of Calvin's being offended verum si intellexisset nihil aliud sibi voluisse hunc Titulum c. Calvin would never have disallowed this Oath if he had understood by the Title of supream Governour in Ecclesiastical Things that nothing else had been claimed but an exclusion of Popish Tyranny and a lawful Power in the King over his Subjects which stands not in coyning new Articles of Faith or Forms of Religion such as were Jeroboam's Calves but in defending and propagating that Faith and Religion of which God in the Scripture is the undoubted Author In this sence and no other that ever we have heard of is the Title of Supream Governour given to and accepted by the King § 5. This Oath hath matters contained in it as you may perceive that are not of one nature and kind the Assent and Stipulation required of us in respect to the several parts of it is likewise various and different As our Creed according to the different nature of the Articles is believed by the different Acts of Faith To what is contained in the former part of the Oath in these Words I do utterly testify and declare in my Conscience that the King's Highness is the only Supream Governour of this Realm c. Herein is required a true real and cordial Assent to and Profession of what is mentioned as also to give this Testimony with such Sincerity of Heart as in the Presence of God To swear positively to any dogmatical Assertion is not required it would be taking the Name of God in vain for if it be a certain and undoubted Truth in it self and to others as are Principles in Reason and Articles of Faith an Oath is vain for it ends no Strife 2. If doubtful Heb. 9. and a question whether true or not though such an Oath puts it out of question that I believe so yet not that it is a Truth My Belief though ever so much evidenced and confirmed doth not make a doubtful matter it self more credible nor is one Man's believing an Assertion any just ground for another Man to believe the same such an Oath is therefore in vain it 's not a fit medium to end such a Controversy 2. It is further said I do utterly renounce and forsake all Forreign Iurisdictions c. This requires not only the Sincerity of my Perswasion and Profession against the Title and Claim of all foraign Powers but upon Oath to forsake that is to abjure we abjure when we swear to quit and forsake To forsake a Power or Jurisdiction is to refuse and not to receive submit or yield Obedience to any Commands given by it or make any Appeals or Complaints to it 3. That which followeth and wherein the main of this Engagement lieth is in these Words I do promise that from henceforth I shall hear Faith c. and to my Power shall assist all Iurisdictions c. Herein is required a Promissary Oath swearing Allegiance to the King as a Loyal Subject to submit to his Laws as also if there be occasion to my Power to assist and defend him and all Jurisdictions and Priviledges belonging to him Though my Perswasion be ever so right my Resolution ever so sincere at the taking of this Oath that 's not all is required In an Assertory Oath if there be Truth and a right Frame of Heart in time I swear and give my Testimony it sufficeth But a Promissory Oath is not discharged by this that I sincerely intend what I say and promise for I engage to Action and for the time to come I must not only promise but if it be lawful and possible I must act and do accordingly Numb 30.2 If a Man swear an Oath to bind his Soul with a Bond he shall do according to all that proceedeth out of his Mouth CHAP. II. What is meant by Persons and things Spiritual or Ecclesiastical in the proper as also in the vulgar use of these Terms IF this Expression Spiritual be interpreted by the Contradistinct Member Temporal it seems to direct us to understand such matters as concern Eternity for that is the true Opposite to what is temporal 2 Cor. 4.18 The things that are seen are temporal and the things that are not seen are eternal now in strictness of Speech carnal not temporal is the opposite Member to spiritual I could not speak unto you as spiritual Men but as to carnal 1 Cor. 3.1 and 1 Cor. 9. If we have sown unto you spiritual things is it a great matter if we reap your carnal things But this is too narrow and strict a Sense There are matters vulgarly termed Spiritual or Ecclesiastical being such in Name and Title only having nothing of a spiritual Nature in them-Such a Distinction of spiritual things you have in a Letter written by Henry the 8th to his Clergy of the Province of York in the Year 1533 who were offended at his Title of being Supream Head of the Church Men saith he being here themselves earthly and temporal cannot be Head and Governour to things eternal nor yet spiritual taking this word Spiritual not as in the common Speech abused but as it signifies indeed By spiritual things as abused in common Speech he means what is given to all such Persons and Causes as belong to the Spiritual Court and are termed by Civilians causae vel res contentiosae vel judiciales matters of contest inter partes actorem reum and come to be determined by Sentence of the Judg in those Courts By those things that are indeed spiritual is meant res extra judiciales or non contentiosae that is such things as are determined not in a Judicial or Court-way of Tryal by Witnesses Oaths Interpleadings Sentences and the like but in a more deliberate and synodical way having the Word of God for Witness and Judg both in respect of what we do and what we may do in things of this Nature Causes Eazlesiastical saith Dr. Field are of two sorts Field of the Church p. 680. for some are originally and naturally such and some only in that they are referred to the Cognizance of Ecclesiastical Persons as the probat of the Testaments Matrimony c. Those Spiritual Courts being continued and the same Causes tried in them as before when this Jurisdiction was usurped the matters that were then are still vulgarly reputed Spiritual Emperors receiving the Christian Faith honoured the learned and godly Bishops antiently with some Jurisdiction in the cases of Tythes Matrimony Wills and the like which are termed Ecclesiastical or Spiritual not from their own
to be exercised in Causes and over Persons Ecclesiastical or Spiritual the one placed in the Princes the other in the Churches of Christ 1. The difference betwixt these two Powers 2. The Necessity if the Civil Power in Ecclesiastial Matters notwithstanding Church-Power § 2. What is common to both and wherein each of these Powers differ from the other shall briefly be shewed 1. They are Powers both a Subordination or Policy in the Church as well as in the Common-weal and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jurisdiction exercised in each You read of Authority or Jurisdiction not only in Civil Assemblies as Rom. 13. John 19.11 but also in Churches 2 Cor. 10.8 and 13.10 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places 2. They are both from God and the Ordinance of God and ought to be submitted to for Conscience sake and are for Encouragement to those that are Good and for Wrath upon him that doth Evil and he that resisteth this Power in either resists the Ordinance of God and they that resist receive to themselves Damnation as the Apostle speaks as well in respect to the one as the other And both being from God they are also both Powers under God that is under his Designment and Limits as also his Direction and Guidance for his Glory as the ultimate and the good of Mankind as the penultimate end of both 3. This Power of Princes is termed spiritual Ratione objecti because it hath to do with Spiritual Persons and Causes In such like a sense and manner of Speech if it had the stamp of vulgar Use the Church-Power may be termed Civil or Temporal because all sorts of Persons and Causes without Difference are under the Power of it That as the secular Power is Custos utriusque Tabulae matters of Holiness and what 's opposite to it Blasphemy Heresy Perjury c. as well as Righteousness so Church-Power is Custos utriusque Tabulae Righteousness and second-Table-Duties and what is opposite as Rebellion Sedition Lying Stealing if any Man that is called a Brother be a Fornicator or a Drunkard or an Extortioner c. In all these and such Cases the Church-Power is applied in an Ecclesiastical or Spiritual way as in a Civil and Secular way the Magistrate deals with what are Duties of the first Table The Powers do mutually further each other and so ordained by God from whom they are both originally as they sweetly comply and agree being kept in their just Bounds each with other as Moses and Aaron David and Nathan Zerubbabel the Son Shealtiel and Joshua the Son of Josedech Jungamus Gladios said the Emperor to his Bishop let us joyn our Forces and purge the Land of Wickedness And our Senators in Parliament speak thus of these Stat. 20. Hen 8. c. 12. Both Authorities and Jurisdictions joyn together and the one helps the other § 3. Their Differences are in these Particulars 1. Though both have in their respective way to do with both Tables yet the Civil Magistrates Work lyeth most over Persons with respect to the Duties of the second Table as in matters of Justice and Righteousness in the managing whereof the very being of a Common-wealth principally consists its wel-being only as he hath to do in Spiritual or Ecclesiastical Causes So the Church-Power is chiefly and principally exercised in the ordering of Persons with respect to the first-Table-Duties and which appertains to Piety Wherein is the Being and constant Employment of Churches The other that is matters of Righteousness Justice Sobriety and the like are occasionally only and in ordine ad spiritualia under Church-Power and Censures 2. The Power of Churches is not only spiritual Ratione objecti because it s over spiritual Persons and Causes but ex natura rei a spiritual Power having Spirituality and its Denomination from more intrinsick Considerations as the Matter Form Subject Rule End c. and not from the Object only as that other Power which though it be in spiritual things yet it is not properly spiritual Power the Sword which it bears is not the Sword of the Spirit Rev. 1.16 Ephes 6. which is the Word of God and this Word is eternal not temporal it endureth for ever the Power and Soveraignty of it is from Christ out of his Mouth went a sharp two-edged Sword his Sword and Power being spiritual it pierceth runs deep Heb. 4. even betwixt the Soul and the Spirit there comes no such Sword or Law from Civil Authority that Power in its greatest Efficacy reacheth not the Inner-Man though to be submitted unto for Conscience sake Indeed this Power is over spiritual Persons but not immediately and directly over their spiritual part By these Powers we are given up to a Prison to Banishment to Death but not to Satan It is not for cruciating the Souls and perplexing the Consciences of Men as is Church-Power where there is Cause 3. That of Secular Magistrates even in Spiritual Affairs and having to do primarily with the outward Man is more Authoritative it is Jurisdictio propriè dicta Legislative Coercive and in all respects the same as in Civil Matters what he doth in his own Name And truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church-Power is not properly Jurisdiction or Authority as in the Church but as in Christ the Head of the Church as seated in the Church or Caetus fidelium it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium not Deminium and acts all in the Name or Authority of Christ 4. They differ in Extension in respect to both Persons and Causes 1. Church-Power is limited to a particular Congregation as Family-Power to those of our own Houshold But this other Ecclesiastical Power seated in the same Person or Persons extends it self throughout a whole Kingdom yea sometimes to more than one But in some one Province or Kingdom you read in Scripture of many Churches This cometh to pass from another Difference between these Powers The Manage of Ecclesiastical Affairs as in Civil Magistrates may be delegated to other hands by way of Commission or Deputation they may ordain under them subordinate Thrones and inferior Powers acting in their Names which is Lordly and full of Honour and State But Churches may not do so by delegation of Power Representatives or any other Method or Way to stretch forth the Wing of their Authority like that of the Civil over all the Churches of a Nation or over more Congregations than one or a greater than ordinarily partake of all other Ordinances together is not at all suitable to a Church-Condition which is Ministerial not Lordly So Mr. Bradshaw as the Opinion of the Nonconformists We confine and bound all Ecclesiastical Power within the Limits only of one particular Congregation holding that the greatest Ecclesiastical Power ought not to stretch beyond the same And that it is an arrogating of Princely Supremacy for any Ecclesiastical Person or Persons whatsoever to take upon themselves Ecclesiastical Jurisdiction
even to the Churches of Christ And although it should not be a good reasoning to argue from what Power the Princes of Israel exercised in respect of its Extent in Particulars a Chron. 8 14. many of them being Prophets as well as Princes yet the Benefit and Usefulness of such Power may be the same unto us as unto them both in respect of Terror to Evil-Doers and Praise to them that do well Though an Argument from Circumcision applied to Infants will not weigh with some because they deny Baptism to be a Sacrament of that Nature Yet this cannot be denied by them that if an Infant be capable of Benefit by an Ordinance it understands not Infants may as lawfully in that respect be baptised whille Infants as they were then circumcised The Arguments brought from Ecclesiastical Power exercised by Magistrates in the Jewish Government will argue at least that there is a Capacity in Men now to receive Benent and Good thereby even in spiritual Matters as they did then which is all that is aimed at 4. As it is the Duty of each Person Col 2. so of Churches to walk wisely towards them that are without that their Order may be looked upon not only with Rejoycing by Neighbour-Churches but such as may appear amiable and comely in the Eyes of all Men. There are many things common to all Societies which Nature and civil Customs instruct us in and are especially to be heeded by Churches For as the things Moral and Lovely in the Eyes of Men being neglected by Professors the Gospel will suffer so much more if by Churches The outward Beauty of these Christian Assemblies consists very much in what is requisite and comely in all human Societies as Unity Love Peace brotherly Forbearance c. Let all things saith the Apostle Phil. 2. be done without murmuring or disputing Paul charged the Church of Corinth with this that there were Debates Envyings Wrath Strifes Back-bitings Whisperings Swellings Tumults 2 Cor. 12.20 and the like amongst them There may be Wrongs and Oppressions in Churches as in other Assemblies Innocent Persons impeached and censured as Schismatiks Seditious and Disturbers of the Peace and no Remedy but from the Civil Magistrate Paul appeals from the Church to Caesar a Secular Prince expecting from him though a Heathen more Justice then from his Brethren being Parties and in their own Cause For where Parties are Judges the Sentence is passed before the Cause is heard As a Church may be offended so they may 1 Cor. 10 32. and oft-times do give Offence as well as single Persons It 's part of a Christian Magistrate's Care and as a Magistrate to punish open Offenderrs whither single Persons or Assemblies And the Truth is if such Assemblies that is Churches be not under the Magistrates Jurisdiction they are under none and will be at a loss in respect of all those Advantages before mentioned The Vsefulness of this Power being declared so fully it will not be difficult to evince the Necessity if it that is to the well-being of Churches For whatsoever thing is useful in Spiritual Affairs is in the same degree necessary I argue thus If the Ruling and Coercive Power in a Church extends it self no further than its own Members if one particular Church cannot suspend excommunicate or exercise any the like Jurisdiction over another it will then follow vvhatsoever benefit or advantage Churches or their Members are supposed to have and reap by being under any external Ruling Power here on Earth this may and ought to be expected from the Magistrates Ecclesiastical Power and no other His being the only Power that is of such an Extension and Compass as to be over all Persons and Societies without his Dominion For the further Explication and Confirming of what is asserted I shall lay down some Considerations and then answer Objections Purposely enlarging upon this Argument as tending much to a distinct understanding of Ecclesiastical Jurisdiction both as it is in Church and Magistrate The Considerations are these Consid 1 There is no Power or Authority either in Church or Magistrate that doth directly and immediately compel or enforce the Soul Pains Penalties Restraints bodily Punishments or what comes nearer and is more spiritual as Admonition Suspension Excommunication or the like ' When Persons in any of these ways are judged and censured by the Church or Magistrate or both it hath its Fruit and effect in respect of Morals only in a more remote and circular way as by working upon the Judgment and Affections for there is no created Power can reach the Soul to put upon it any immediate Force or Restraint further than by applying such means discovered by the Scripture or Light of Reason as are apt and sutable to set the Soul and Conscience of a Man to work upon it self We term it Coercive in difference from what is only directive and perswasive for according as the Lord hath appointed means to this or that end accordingly he works and so we ought to judg and speak Now besides means appointed for Instruction and Perswasion God also hath added Discipline a means morally coercive which hath Pain and Shame it 's a Punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the Destruction of the Flesh therefore a means morally Compulsive and more than meerly perswasive the Rod and Reproof is more than a single Reproof 1 Cor. 4 21. Prov. 29.15 Prov. 29.19 it is a Correction which is compulsive a Servant will not be corrected with Words To make all but directive is to confound the Keys The Reverend Author should not judg or speak of an Ordinnce according to the Reception of a carnal Heart Mr. B. in his first Dispute p. 6. but according to what is designed by the Lord as his ordinary Drift and Scope in such an Appointment There is the Word read Gospel preached and visible Seals we are to judg a greater and more effectual Exhibition of Christ in the one than in the other yet all alike to a carnal and unbelieving Soul Consid 2 2. There are two great and Catholick Bodies or Kingdoms immediately and invifibly governed by the Lord and his Christ The World and the Church made up each of lesser Corporations as Cities Families particular Churches c. I say invibly and immediately for as God is invisible so what he acts immediately he acts invisibly As the Church is distinguished into visible and invisible so is the Power by which it is governed Invisible as in a secret and mysterious way and immediately from the Lord And thus are all Kingdoms Nations Tongues and Languages united as in one even the great bulk of Mankind as also the Catholick Church that great Body of Saints they are all thus governed by the Lord and by the Lord alone and not by Man Visible as where these great Bodies of Men and Christians come to be cantoned parcelled and formed into Political Bodies governed by Men
no Invention of Man that by contriving Pipes or any other Artifice can make Water freely and naturally run higher than the Spring-Head Tho that Jurisdiction which hath its rise in a particular Church be pumped up into a Classis or Synod it is but the same it was before Synods saith Parker out of Chamier Polit lib. 3. cap. 13 § 9. Disp de Polit. Eccles p. 5. nullam habeant Authoritatem c. They have no Authority but what is derived from particular Churches So Voetius There seems to be a great Emphasis in those Particles of Propriety Children obey your Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to Servants 1 phes 6.1 And speaking of the Relation of Husbands and Wives by which is set forth our Obedience to Christ and his Officers it is more appropriate Ephes 5.24 As the Church is subject to Christ so let the Wives be to their own Husbands it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriis viris not only theirs but their own Husbands It is said 1 Tim. 3.4 One that ruleth well his own House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So of Ministers Know them that labour among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are ever you in the Lord 1 Thess 5.12 and in Heb. 13.17 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duces vestri your Captains Officers in Churches being as exactly limited as in an Army There is no Power in a Superior to command where no Obligation upon the Inferior to obey And therefore the Lord seems by these Expressions to limit both Church and Family-Power within their own Walls This is the Judgment of the Learned of each Persuasion Bishop Davenant Nota est Jurisconsultorum regula c. It is a known Rule of Lawyers A Sentence given by him that is not his Judg is void in Law But particular Churches are not the Judges of private Persons that are of other Churches how much less then over the Churches themselves such Sentences were to be slighted and contemned as of a Judg that presumeth to make Laws out of the bounds of his own Jurisdiction Nec potest De judice cont cap. 16. p. 90. nec debet saith the same Author elsewhere particularis una Ecclesia judiciaria authoritate aliam sibi non subjectam a Catholica abscindere quaelibet enim Ecclesia filios suos ad consensionem in Doctrina publicè stabilita censuris adigit Sed fratres Ecclesiarum externarum monet pro officio charitatis non punit pro imperio potestatis Dr. Field Of the Church lib 5. as a common Resolution of Divines tells us That if a Bishop ventures to do any Act of Jurisdiction out of his own Diocess that is his particular Church so cap. 30. as to excommunicate or absolve or the like all such Acts are utterly void and of no force The same thing saith Dr. Crakanthorp cont Spal cap. 28. pag. 177. Jue divinum Regim p. 230. Every Congregation say our Brethren hath equal Power one as much as another according to the trite and known Axiom Par in parem non habet imperium An Equal hath no Power over an Equal Ecclesiae institutae parochiales integrae sunt Disp de Polit. Eccles p. 3. inter se collaterales potestate Ecclesiastica aequales saith Voetius Which you may English out of the English Puritanism thus Particular Churches are in all Matters equal and are entrusted by Christ with the same Ecclesiastical Power and Authority Cap. 2. § 3. Jewel Reynolds Whitaker and most of our Divines against the Papists are large in their Disputes for a parity of Churches and Mr. Parker hath written a whole Chapter de paritate Ecclesiarum De Polit lib 3. cap. 21. Some make a particular Church to be of larger Extension as a Diocess a Province c. but that altereth not the State of the Question A DIGRESSION 1. Of Independentism Name and Thing 2. It s consistency with the Kings Supremacy THis State of a particular Church namely their equality in respect of Jurisdiction or coercive Power one over another was wont to be expressed by INDEPENDENCY which though now it be a term of Raproach yet formerly made use of by good Authors as very fit and significant to set forth this Priviledge of each particular Church compleat and intire namely their not Dependency or Subjection to the Jurisdiction of another Church as their Head and Superior Dr. Jackson in his learned Treatise of the Church Cap. 15. Cap. 119. useth this term frequently Unity saith he in one place of Discipline or of INDEPENDENT Judicature is essential and necessary to the Church as visible Hence there be as many distinct visible Churches as there be INDEPENDENT Judicatures Ecclesiastick Dr. Sibbs thus Gospel-anointings pag. 94. Particular visible Churches are now God's Tabernacle The Church of the Jews was a National Church but now God hath erected particular Tabernacles Every particular Church under one Pastor is the Church of God a several Church INDEPENDENT The Church of England saith the same Author is called a particular Church from other Nations because it is under a Government Civil which is not dependent on any other Foreign Prince Each Church saith Voctius Desp Cau. Pap. lib. 3. § 3. c. 4. as it hath its proper Form of an Ecclesiastical Body or Society so it s endued with its proper Government and Jurisdiction which it exerciseth DEPENDENTLY upon Christ his Word and Spirit but INDEPENDENTLY in respect of all other Churches Mr. Bates One Company of Men assembled Treatise printed Anno 1613. hath no Authority to impose things upon many Churches 1. None now have Apostolick Authority 2. Each Congregation is a Body INDEPENDENT of any Ecclesiastical Power There is no Ordinance of God for this saith Mr. Banes that Churches within a circuit should be tyed to a certain Head-Church for Government pag. 8. and pag. 13. We affirm that no such Head-Church was ordained either vertually or actually but that all Churches were single Congregations equal INDEPENDENT each of other in regard of Subjection Every true Church saith one now is an INDEPENDENT Congregation A Collection of sundry matters Anno 1601. and in another place The Congregational Body Politick spiritually INDEPENDENT is Christ's Divine Ordinance in the Gospel One ordinary Congregation of Christians is a spiritual Body Politick INDEPENDENT That is it hath the Right and Power of spiritual Administration and Government in it self Confession of Faith p. Anno 1601. and over it self by the common and free consent of the People INDEPENDENTLY and immediately under Christ This was the Opinion generally of N. Conformists as is observed by one of themselves in the Name of the rest as also by B. Downam Sermon at Lambeth p. 5. They that is the N. C. say that every Parish by Right hath sufficient Authority within it self immediately derived from Christ for the Government of it self in all Causes Ecclesiastical To the Parishional Presbytery
or Censures may lawfully by a Church or any Ecclesiastical Assembly be threatned or drawn forth against a whole Nation and the chief Governors thereof to urge or compel especially in State concernment as the Pope and some others have done though it be truly in ordine ad spiritualia The fifth Instance or particular is this The 5. Instance A Family of all Corporations or Societies is the lowest species or kind it 's Consociatio simplex prima and hath the least of pomp or state in the Government of it Cottages are built low Palaces with many stories one above another Those great and extensive Bodies Empires and Kingdoms represent in their Government more adequatly the mystical Church in respect to Jesus Christ who is their King and Lawgiver whose Kingdom is with Power and Glory a Power that is truly Imperial and Princely having Officers under him his Kingdom reaching to the utmost ends of the Earth who in his name command reward and punish But Particular Churches as Governed by his Ministers have their porportion rather with the meanest and lowest Societies of men The Scripture seems to point at more than a similitude and likeness betwixt a Family and Church in the managing of affairs I mean in the general and what is it not determined by express Institution Paul speaking to Timothy about Church affairs mentioneth their expertness in Governing a Family as a good preparative or qualification for Church administrations And this is not only Negatively 1 Tim. 3.5 if a man know not how to rule his own house how shall he take care over the Church of God But affirmatively These things I writ that thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God The sence is full in those words vers 15. the Church of the living God yet it is added the house of God purposed as it were to carry the Eye back to what was written ver 5. which sheweth that there is a great affinity betwixt our Houses and the Houshold of God In a Fathers Governing his Children saith one there is a lively resemblance of such Duties of Government which he is to dispence towards the Church There is nothing enjoyned the Minister as a Father of Children which belongeth not to him as he is a spiritual Father of the Children of God On the other hand it may be observed this question being amongst the Apostles Matth. 18.1 who or which of us shall be the greatest in the Kingdom of Heaven upon supposition the Church being termed a Kingdom there would be places of State and higher dignity in it as are in the Kingdoms of the World Christ Answers There shall be no such thing no primacy in one Apostle over another no the greatest of you shall be the least and the first shall be the last Though a Jurisdiction and power truly Imperial absolute and equal to any of the Kings of the Gentiles belongs to me and I exercise it in those spiritual administrations yet no such dignity may be assumed by you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.25 1. When the Scripture speaks of a particular Church under the notion of a Family or Houshold Government or Ruling is mentioned as that wherein the similitude or proportion is most perspicuous and clear as hath been shewed But speaking here of a Church under this expression a Kingdom how purposely are we cautioned against an imitation in Rule and Authority 2. We may further observe that Ambition after greatness in those that manage these great things Hos 8.12 1 Pet. 1.4 is an infirmity almost unavoidable For if 1. Such persons the holiest men on the earth they who had forsaken all to follow Christ 2. And these so often relapse into this folly after they had been reduced from it by Christ 3. And at such times immediatly after Christ had minded them of his Death Matth. 20.19 20. Luke 22.21 24. 19. with 24. and that one of them should betray him when also they had newly been at the Communion with him What great cause is there that every man be very jealous of his own heart 3. It is not unevident also from the Disciples often Disputes about their greatness that most of our controversies and contentions about Church-Government if traced home will be found to arise from hence namely The having our Eye fixed so much upon the lofty state of a Kingdom as our pattern in such managements rather than that familiar and humble way of a Family For indeed this was the only breach and contest that we read of amongst those holy Men the Disciples of Christ 4. And where such differences are a Reconcilement will be found more difficult because where the mind is bent on worldly greatness we are very dull and slow in understanding whatsoever shall be spoken though from Christ himself that seems to cross those thoughts as appears also in that story Mark 9.32 A Parent or Master would not easily have been tempted into such an Error or make this question who or which of us shall be the greatest that is have a paternal power over other Parents and their Families c. And had the Disciples looked upon Ministerial power under so low and humble a notion as what is Economical James and John would never have thought it congruous that they should have an Apostolical power over the other Apostles Hoc Papatum fefellit c. saith Cartw. This deceived the Papacy which governs throughout after the form of worldly * Plurimorum consensu Ecclesia à repub formam illam magna parte mutuata est Eilesac Empires The Pope he is as the Emperor himself the Cardinals as his Deligates or Representative the Arch-Bishops as the Governors of Provinces c. Hence John calls the Church of Rome the Image of the Beast the Vizard of the Roman Empire For further confirmation of this fifth particular or Instance let it be considered how seldom and sparingly a particular Church in the N. T. is termed a Kingdom Although 1. It s Government be derived as a Branch of Christs Kingly Office 2. Church Ordinances are the most effectual means by which he exerciseth his spiritual Soveraignty in each mans soul 3. His Mystical Kingdom on earth thus by parcels comes to be wholly under an external spiritual regiment and 4. His Church when National was managed in the Glory and State of a Kingdom Yet notwithstanding all these leading occasions how sparingly and not without special Caution is a particular Church thus termed Whereas not only the Society but the Government Officers Ordinances Censures and other Church matters are universally and frequently delivered unto us by Christ and his Apostles in terms apt to mind us of this low and humble policy To give some Instances thereof 1. A particular Church or the Society it self is represented unto us as the House of the living God 1 Tim. 3. His
Houshold Matth. 24 45. over which he hath set Rulers therefore to be understood of a particular Church for the universal is immediately under the rule of Christ A Brotherhood 1 Pet. 2.17 and the Members of it Brethren and Sisters as the Pastors Fathers 2 Cor. 7.15 Jam. 2.15 1 Tim. 5.2 and it is given as a title of Dignity 1 Cor. 5.11 Ephes 4.21 Rom. 16.1 23. 1 Pet. 5.12 yea to the Poor as well as to the Rich and to those of low as high degree Jam. 1.9 2. Church Ordinances as 1. Col. 3.16 By teaching and admonishing the Word is said to dwell amongst them in all Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Matth. 24.45 The faithful and wise Ruler of Christs Houshold is to give them meat in due season It is a description of a Pastors duty who is hereby admonished to feed with knowledge and to be much in it that the Family may be richly and plentifully and not sparingly niggardly fed The Word dwelling is the Houshold Bread or Food which by the Stewards or Ministers is to be rightly divided 2 Tim. 2.15 and respectively dispensed as milk to the Babes in the Family and strong meat to others Heb. 5.13 14. 1 Cor. 3.2 2. The Sacrament an Ordinance peculiar to this Society it 's represented unto us as the Supper of the Lord a Spiritual repast of Bread and Wine It came in the place of a Family Ordinance the Passover and so termed Churches being now become Gods Family and the Lords Supper their Feast 1 Cor 5.8 but most to our purpose are such expressions as set forth the Governours and Discipline appointed to a particular Church 3. The Officers are as the Stewards and Servants in this Houshold and so termed not in relation to Christ only who is the Lord but to the Church his Family 1 Cor. 4.5 Rom. 16.1 Christ abates of the over-high expectations of his Disciples by telling them that those who are the chiefest amongst them ought to be even as Servants in the House that attend at the Table Luke 22.26 27. There were those in Corinth raised much above their level whom Paul personates in himself and Apollo and Cephas even equal with Christ as having the Fountain of their excellency in themselves 1 Cor. 1.12 13. with 4.6 and communicated unto others of their own as great Princes and Benefactors like Christ 1 Cor. 4.7 c. this being Lordly and Princely Paul tells them they raigned like Kings ver 8. To reduce from this exorbitant height to a just ballance Paul sets down the rate they may value themselves 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ Stewards of the Mysteries of God 4. Discipline and Censures the Keyes that open and shut this expression hath its reference to a House or City most properly And in the first place particularly the Censure of Excommunication which is as the purging out of the old leaven 1 Cor. 5.7 13. this was done by a careful and diligent search into every corner of the house Exod. 12. So the Excommunicate person like Cain is cast out of the Family and droven from the presence of God With such a one not to eat is all one with holding him as a Heathen and Publican This Censure is temed a Rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Correction of our Children is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.9 2 Cor. 12.14 Discipline see Beza The Apostles being Spiritual Parents threaten the Rod that is to censure in a Discipline way cap. 13. 1. In the mouth of two or three Witnesses c. compared with Matth. 18. And then vers 2. If I come again I will not spare which is the same with 1 Cor. 4.21 Shall I come with a Rod The sixth Instance The 6 Instance As the Government of a Family is low and humble so it is carried on in the most familiar and affectionate way there is an intimacy and daily converse with our Governours Instruction and Correction are much sweetned from that Fatherly care and Affection we have experienced in other dealings It is thus with Churches though the Power there exercised be some way coercive yet brotherly and submitted unto with much Reverence being administred by those we love honour and depend upon Prop. to the Gen. Assem 1647. as Spiritual Fathers Ecclesiastical Power saith our Brethren of Scotland is indeed furnished with Authority yet that Authority is rather the Fatherly than the Kingly Authority We have said that neither the censures of the Church nor of civil Magistrate morally work upon us further than we work upon our selves Yet there is this difference the weapons of the one being carnal affect the senses and by them the mind coming in upon it more suddenly and strongly Sense and Appetite have now a broad ready and more direct way to the Soul than Reason But Church-censures touch us not or very little in any Bodily concernment So that nothing comes in upon us any way but what we our selves are willing to let in It is a great advantage therefore and much to our Edification that the persons who deal with us in such a way be first let into us that is much in our affections and good opinion and having entertained the persons their ministration will the easier be let in with them and so we come to be taken by Craft as it were as the Apostle expresseth it 2 Cor. 16. that is we are induced by a sweet and attractive Bait to take our selves The Persons therefore that are over us in the Lord being such as we intimately know and daily converse with such as our selves have chosen to be our spiritual Fathers such also as we have experienced their goodness and tenderness in other Gospel-Administrations we more easily subject to their Rebukes and Censures as coming from the same Affection The Ruling power in a Family is you know by those that are intimately known and greatly oblige as Parents who daily care and provide for us for present and to come and therefore though they correct us yea sometimes in Passion yet we give them reverence Hebr. 12.9 Censures in Churches or Church-Chastisements are therefore or ought to be from those that instruct and give us our portion in spiritual Comforts the Rulers of Christ's Houshold gives them their meat in due season We exhorted and comforted Mat. 24.45 1 Thess 2.11 saith the Apostle and charged every one of them as a Father doth his Children Paul can charge them and with greater Authority even in their own hearts who have had experience how in a Fatherly way he Exhorts Comforts and Travels as it were in Birth with them The Apostle urgeth Obedience and Submission upon such a Consideration Obey them that have Rule over you Hebr. 13.7 and submit your selves for they watch for your Souls as they that must give an account That is there is an intimate and affectionate
is by that Author further said If the Brethren or Officers in a Church be perverse Cap. 2. and will not hearken to Reason they that are wronged are to crave the assistance of the Civil Magistrate who alone hath Power and who ought by the Civil Sword and Authority procure to all Members of the Church Governors or others freedom from all manifest injuries and wrongs The manner how the Civil Magistrate is to proceed in Church-causes is there also described to us in the words following Though the Civil Magistrate cannot absolve the Excommunicate person c. or take away this power from the Church yet when they or any of them shall apparently abuse the same he is bound by the Law of God and by virtue of his Office grounded upon the same to punish them severely for it and to force them by Civil Mulcts to rectisy c. THus I have done with that first Consideration upon the account whereof the Vsefulness and Necessity of the Civil Magistrates Ecclesiastical power is affirmed Which is in respect to the well-being of Churches There is another consideration remaining now likewise to be prosecuted shewing the like necessity of this Power in respect and relation to the well-being of the Commonwealth The Knowledge and true Worship of God and the means hereof the word of God is a national gift He hath given his Law to Jacob he hath not dealt so with other Nations Psal 147. It was true then for Israel had this priviledge as a peculiar but now it is otherwise And where the Lord is so bountiful to a Nation thus to give the means of Life and Salvation it is a Depositum Governors must account for The whole Nation becomes peaceable prosperous or otherwise according as the matters of God and his Worship are more or less Religiously attended by the Governors and People thereof This Consideration is urged by Bishop Davenant to this purpose Daven de judu cont ca. 16. p. 91. Regis potestas judiciaria se extendit ad ea omnia sancienda quae rem publicam florentem conservant atque ad ea tollenda c. The Kings Legislative power extends to the establishming of whatsoever may preserve a Commonwealth in a flourishing State and the taking away of all such things as may prejudice or ruine it But the Religious Worship of God is granted of all even of the very Heathens as of concernment to the well-being of the Republick and the neglect of it to the eversion of it The careful and orderly management of Religious affairs being a special means and way to make the Republick prosperous the care whereof lieth upon the Magistrate It is necessary that he both judge of and put forth his Authority in the procuring and preserving such a means or conducement the further prosecution of this second Argument together with other particulars requisite to the resolving this Case I shall leave to a second Part of this Discourse in which after the clearing and vindicating the former part of the Oath as lawfully to be taken The two great doubts arising from the latter part of it shall more largely be insisted upon The words are these I shall to my Power Assist and Defend all Jurisdictions belonging to the Kings Highness or united to the Crown c. The Doubts hereupon are 1. The Jurisdiction Priviledges c. granted and united to the Imperial Crown are unknown unto us and some of them Controverted How can we swear in judgment Jer. 4.2 Answ Though there be not a distinct knowledge in respect of each particular yet an Oath may be taken in Judgment and how 2. There are some Jurisdictions Priviledges c. in Spiritual matters granted and united to the Crown the lawfulness whereof are scrupled and we may possibly believe they do not belong to the Civil Magistrate How can we swear to assist and defend him in such and Swear in Righteousness Answ In a Federacy or Allegiance to assist and defend another against a common Enemy if the things be just and lawful in His opinion though doubted of or thought otherwise in ours It is no unrighteousness in us to give assistance according to our Oath These Resolutions and Assertions I doubt not will be made evident in what is to follow and be the other part of this Discourse POSTSCRIPT HAving satisfied divers Friends that were scrupled about the Oath of Supremacy I was desired by my Brethren in the Ministry and others knowing my unhappy leisure to publish something this way wherein accordingly I made entrance but finding this Oath not so much pressed and the Subject such as is capable from me especially of a various reception I laid it long aside with purpose to make no further progress afterwards understanding some Persons of Honour judged such a Work to be useful and seasonable it was re-assumed In the Prosecution hereof I have stated something of Ecclesiastical Jurisdiction as claimed by Churches and Churchmen of each perswasion and how it stands in habitude and relation to His Majesties Supremacy in these Affairs Not with any purpose to reflect upon the judgment or practice of others whom for their Learning and Holiness I shall ever greatly reverence but that I might the more fully and distinctly lay down what is asserted by those of the Congregational way And upon these Considerations 1. It being now a season for us humbly to apply for the Liberty of our Consciences in the Worship and Service of God upon the encouragement of His Majesties most Gracious Declaration exhibited on that behalf wherein we understand our selves to be fully comprehended And finding our Way and Principles represented by some in Print though we fully agree with this and other Reformed Churches in all the Articles of Religion concerning the true Christian Faith and Doctrine of Sacraments Printed Anno 1658. which is evident by our Confession of Faith as inconsistent with and destructive to the Peace of Civil Government This if believed cannot but be a sufficient Block in the way of our Liberty I thought it necessary for the removing all Prejudices in order to the obtaining of our aforesaid Liberty to give some further account of our Way and to represent more distinctly and particularly our Principles that it may appear whatsoever hath been said to the contrary that there is nothing in them but what is consistent with and most agreeable to the Civil Government or that should render us in any sort uncapable of receiving the fruit and benefit of the King's Majesties Favor and Indulgence promised to Tender Consciences 2. We find Ecclesiastical Power where claimed Jure Divino Secret Walsingham's Letters to Critoy and immediately from the Lord by their Churches or Officers hath always been a matter of Jealousie as derogating from the King's Supremacy I. The Jurisdiction we pretend to as appears in this Discourse and avouch as the appointment of Christ is the lowest for kind and of narrowest extention