these Church-guides are 4. What immediate Commission from Christ may be for that 's the medium or third Argument 1. This Ecclesiastical Power is not that Universal and Supream Power which is in Christ nor the extraordinary Power of extraordinary Officers as Apostles and others It 's an ordinary Power of a particular Church and the same as Universal and Independent in respect of such a Church It 's a Power in foro exteriori for outward Government It 's a Power supream of making Canons constituting Officers and passing Judgment without Appeal or from which there lies no Appeal 2. The Question is concerning the Subject of this Power which Subject may be primary or secondary here the primary must be understood 3. Church-guides as they understand them are ruling and preaching Elders 4. Immediate Commission from Christ is when Christ immediately gives power to any person and by that Donation designs him without any act of Man intervening Thus Paul was designed an Apostle not of Man not by Man but by Jesus Christ this immediate Commission is extraordinary These things premised make it evident 1. That the Terms of the Syllogism are more then three because the words are so Ambiguous 2. Suppose the words to be clear and the terms but three yet the Minor is denied 1. Because by Church-guides are meant Elders who are ordinary Officers of particular Congregations and therefore can have no immediate Commission in proper sense 2. Though they should be immediately commissioned as they are not yet the premises are insufficient to infer the conclusion Their drift and design is to prove that they have all their power from Christ alone and not from the Church But they must know that as they have their Office so they have their Power They have their Office from the Church immediately from Christ mediante Ecclesia For they are chosen tryed approved by the Church and so designed to such an Office by the Church and can exercise the power of Discipline as Officers in no Church but where they are Officers Again the conclusion it self might be granted if by Ecclesiastical power they meant Official power and yet nothing to purpose because the thing in question is not proved nor so much as mentioned in the conclusion Yet they endeavour to prove the Minor from 2 Cor. 10.8 where the Apostle speaks of the Authority which the Lord had given them But 1. What Authority was this Interpreters say it was Apostolical and so extraordinary 2. Whether Apostolical or not yet it was their Authority to Preach the Gospel as appears verse 16. This is not the power of Discipline the thing in question The rest of the Scriptures alledged to prove the Minor speak either of the power of Officers and power extraordinary or of the power as Ministers Only Matthew 18.17 18. is to be understood of the power of Discipline yet that place determines the Church not the Elders to be the primary subject and this is directly against them as shall be shewed hereafter section 8 A second argument is this All those whose Ecclesiastical Officers for Church-Govenment under the new Testament are instituted by Christ before any formal visible Christian Church was gathered or constituted they are the first and immediate subject of the power of the Keyes from Jesus Christ. But the Ecclesiastical Offices of Christs own Officers were so instituted Therefore they are the first subject of the Keyes Cap. 11. p. 183. of the second Edition Answer 1. I find in this Syllogism four terms For in the Major according to their own exposition the Officers were such as that not only their Offices were instituted but that at the same instant made Officers by Christ before any Christian Church had being or existence These Offices and Officers were extraordinary p. 184. In the Minor they include not only these Offices and Officers but those of future times which were not extraordinary 2. If they rectifie the Syllogism and understand the Minor only of such Officers as were actually in Office before there was any Christian Church and then they argue a specie ad genus and infer a general from a particular 3. How will they prove that ruling Elders distinct from preaching Presbyters were instituted by Christ or the Apostles by vertue of a special precept of universal Obligation 4. The Question is not of Official Power either Ordinary or Extraordinary 5. Upon perusal of the Scriptures alledged to make good this argument it will appear they confound Officers and power Extraordinary and Ordinary the Church in fieri facto power universal and particular section 9 Hitherto I have enquired into the nature of Presbytery and examined whether it can be the primary subject of Church-power in foro exteriori it remains I say something of the English Presbytery which was 1. Intended 2. Upon the advice of the Assembly modelled 3. Now in some parts of the Nation practised according to the book of Discipline For this end we must observe 1. The Nation was formerly and of old for civil Government divided into Counties and the same division now retained for Discipline For the Parliament thought it not good to follow the division of Provinces and Diocesses The Knights of the several Counties chose certain Ministers for the Assembly who with some Members of both Houses give their advice in matters of Doctrine Worship and Discipline which was so far effectual as the Parliament should approve The discipline approved is made probationer for three years declared and published in nine Ordinances The first whereof was agreed upon about Aug. 28. 1644 The last Aug. 28. 1646. 2. Before this model could be finished there was much debate and contention especially between the dissenting brethren and the Assembly For though by the Covenant the Discipline ought to be reformed according to the Word of God and the best reformed Churches yet there was not the agreement which ought to have been For both parties pretended to make the Word of God the Rule yet some thought the government of the Kirk of Scotland some that of new-New-England to be the best and nearest to the Word and most conformable to that infallible Rule So that though at the instance of our English Commissioners that clause according to the Word of God was inserted yet it proved not effectual to determine the Controversie because their judgments were so different 3. In this Model the first work is to make Officers and determine their power 4. The first Offices were called Tryers who upon the division of several Counties into a certain number of Precincts called Classes which consisted of certain secular and Ecclesiastical persons whose names were certified to the Parliament by the Parliament were allowed and from the Parliament received their power 5. These were Extraordinary Officers and their first and chiefest work was upon Election Examination and Approbation to constitute Congregational Eldership 6. These once constituted were invested with power for the exercise whereof the
and expedient aecording to the general Rules of order decency unity and edification according to that distinction of Laws into declarative and constitutive section 8 After Laws are made and established they must be put in execution otherwise though they be both wisely and justly enacted and in themselves very excellent yet they are in vain and to no purpose This cannot be done without Officers therefore there must needs be a power of making Church-Rulers Under this Head we must comprehend Election Examination Ordination Suspension Degradation and whatsoever concerns the making reforming or disposing of Offices When Canons are made Officers with power of jurisdiction be constituted yet all is to no purpose except they proceed to hear and finally determine all Causes and Controversies within their Spiritual jurisdiction Therefore there must be Jus jurisdictionis cum ultima provocatione Hitherto appertain all Ecclesiastical Tribunals Judges judicial proceedings the discussion of all causes within their Cognisance sentences of Authoritative admonition Suspension Excommunication Absolution and Execution of all Besides all these because the Church whilest on Pilgrimage towards her Heavenly City hath need of these earthly and temporal goods neither can the publick Worship of God or her Officers be maintained nor her poor Saints relieved without them therefore every particular Church should be furnished with a Revenue and have a kind of publicum aerarium of her own which is not to be disposed of according to the will and pleasure of any private person or persons But there must be a power as to make Officers for other things so for this particular to receive keep and dispense the Church's Treasure this of themselves without publick consent they cannot do Therefore though the making of Deacons belong unto the second part of this Independant power yet jus dispensandi bona Ecclesiae publica is a distinct power of it self Christ and his Apostles had a common purse Joh. 13.29 so had the Church Act. 6.1 2 3 c. For this end they had their Collections at set times 1 Cor. 16.1 2. This Treasury belonged to the Church not to the State and did arise from the free gifts of such as were of ability and well disposed before there was any Tenure in Franke Almoigne as afterwards there was section 9 Before I conclude this Point concerning power lest instead of a well-composed body I make an indigested lump of heterogeneous stuff I will enquire how far it doth extend what be the limits wherewith it 's bounded what measure and degrees thereof a particular Church as such by Scripture-Charter may challenge For this purpose we may take notice of the subject of Power which is primary or secondary In the primary it 's primitive total supreme In the secondary it 's derivative partial and subordinate The power in both is the same essentially yet in the one as in the Fountain in the other as in several Channels This seems to be intimated by that submission required by the Apostle unto the King as supreme or unto Governours sent by him 1 Pet. 2.13 14. The King is Emperour who was the immediate subject of Supremacy Governours were Presidents and Vicarii Magistratus who are the instruments of the supreme as principal in government Coincident with this seems to be that distinction so frequent with Mr. Parker inter statum exercitium According to which he defines the government of the Church quoad statum to be Democratical because the power of the Keys is in the whole Church which with him is a Congregation as in the primary subject But quoad exercitium to be Aristocratical in the Rulers who derive their power from Christ by the Church This shall be examined hereafter This difference of the primary and secondary subject is to be observed lest we make every one who hath power and is trusted with the exercise thereof the prime and immediate receptacle of Church-power from Christ which is not to be done section 10 In the second place we must repeat a distinction taken up in the beginning of this Treatise which may briefly be contracted in this manner Ecclesiae Regimen est Internum Externum Vniversale Particulare formale Objectivum The Internal is Gods. The external Universal as such Christ doth justly challenge The external particular formally and properly Ecclesiastical is committed to particular Churches The external particular materially considered is the Christian Magistrate's due because the matters of the Church in this respect are an object of his Civil Power That distinction of Cameracensis potestas est ordinis aut Regiminis the same with that of Biel and many other Schoolmen hath some affinity with this For the power of Order with them is the power of a Minister as an Officer under Christ of the Universal Church and is exercised in foro poenitentiali or interiori The power of Government and Prelation which Defensor pacis saith the Bishops had per accidens is the same with this external Government of the Church as exercised in foro exteriori Mat. 18. 1 Cor. 5. Rev. 2.2 or judiciali as they term it All the power of a particular Church is confined to matters Ecclesiastical as such in that particular community and is exercised only in foro exteriori This must needs be so because the internal Government of the Church which by the Word and Spirit immediately rules the conscience so as to cast the impenitent both soul and body into Hell belongs to God as God. The external government of the Universal Church as Universal is purely Monarchical under Christ in which respect all particular Churches are meerly subjects and no ways independant no nor governing section 11 Yet in the third place if this be not so manifest and satisfactory the point may be illustrated if we parallel the Government of the Church with that of Israel As that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Theocratie of Israel God was pars imperans and the absolute Monarch and reserved to himself the jura Majestatis For he made their Laws appointed their chief Officers Generals Judges he anointed their Kings proclaimed their Wars concluded Peace and received last Appeals Yet in many petty causes and matters of State and that often he trusted their Elders Officers and Princes and committed to them exercise of power and actual government And their Kings were but a kind of Vicarii Magistratus under him So Christ hath retained to himself the government of the universal Church as such as also the Legislative power of particular Churches in all Essentials and Necessaries and hath enacted general Statutes for Accidentals and Circumstantials He hath the principal power of making Officers for he determines how many kinds of necessary Officers there should be limits their power prescribes their qualification sets down their duty and gives them their Commission Their judicial proceedings run in his name and their sentence is so far valid on earth as he shall
had already sworn could have found as many reasons against it as against the Covenant especially if it had been new as the Covenant was Many wise men at the first did scruple it and some suffered death for refusal Amongst the rest Sir Thomas Moor a learned and a very prudent man could not digest it and though he might have an high conceit of the Papal Supremacy yet that might not be the only reason of his refusal but this because he knew the Crown had no Ecclesiastical power properly so called Though this was not thought to be the true but only the pretended cause of his death For in his Vtopia he seems to dislike the Indisputable Prerogative which was a Noli me tangere and to touch it so roughly as he did might cost dear as it did Yet I have taken the Oath of Supremacy in that sense as our Divines did understand it and I was and am willing to give to Caesar the things that are Caesar's section 4 That which hath been said in this point in brief is this That though the Civil Powers have a right to order matters of Religion in respect of the outward part and so far as the Sword may reach it according to Divine Law yet they have no power of the Keys which Christ committed to the Church For if we consider all the power exercised in matter of Religion by David Solomon and the pious Kings of Judah by the Christian Emperours and Princes by the Kings of France and England it was but civil Neither is the power of our Parliaments any other For though they make Acts concerning the publick Doctrine and Discipline yet these are but civil They are not Representatives of the Church but of the State whether the Convocation was an essential part of the Parliament or a full representative of the Church I will not here debate I find some great Lawyers which deny both And if their denial be true then England had no general Representative of the Church in latter times As for Erastians and such as do give all Ecclesiastical power of Discipline to the State and deny all power to the Ministers but that of dispensing Word and Sacraments it 's plain they never understood the state of the Question and though a Minister as a Minister have no power but that of Word and Sacraments yet from thence it will not follow that the Church hath not a power spiritual distinct from that of the State in matters of Religion CHAP. XI Whether Episcopacy be the primary subject of the Power of the Keys section 1 THE Prelate presumes that the power of the Keys is his and he thinks his title very good and so good that though he could not prove the institution yet prescription will bear him out For he hath had possession for a long time and Universality and Antiquity seem to favour him very much Yet I hope his title may be examined and if upon examination it prove good he hath no cause to be offended except with this that I of all others should meddle with it But before any thing can be said to purpose we must first know the nature and institution of a Bishop which is the subject of the Question Secondly Put the Reader in mind that the Question is not in this place whether a Bishop be an Officer of the Church either by some special or some general Divine Precept but whether he be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primary subject of the power of the Keys For he may be an Officer and yet no such subject Concerning a Bishop the subject of the Question two things are worthy our consideration 1. What he is 2. How instituted at the first The Definition and Institution seem rather to belong unto the second part of Ecclesiastical Politicks where I shall entreat of Ecclesiastical Officers and the constitution of them Yet I will here say something of both in order to the Question though I be the briefer afterward section 2 What a Bishop is may be difficult to know except we do distinguish before we do define For we find several sorts of Bishops in the Church Christian. There is a Primitive a Prelatical or Hierarchical and an English Bishop distinct and different in some things from both the former for whom I reserve a place in the end of this Chapter The Primitive Bishop is twofold 1. A Presbyter 2. A President or Superintendent 1. A Presbyter in the New Testament is a Bishop For the Elders of Ephesus were made by the Holy Ghost Bishops or Superintendents over God's flock Acts 20.28 And the qualification of a Bishop 1 Tim. 3.1 2 3 c. is the qualification of an Elder Tit. 1.5 6 7 c. For whatsoever some of late have said to the contrary yet Presbyter and Bishop were only two different words signifying the same Officer And this is confessed by divers of the Ancients who tell us that the word Bishop was appropriated to one who was more than a Presbyter in after-times 2. A Bishop signified one that was above a Presbyter in some respects as a Moderatour of a Classis or President of a Synod But such a Presbyter might be only pro tempore for the time of the Session and after the Assembly dissolved he might return to be a bare Presbyter again For to be a Moderatour or President was no constant place The word in this sense we find seldom used if at all 2. A President was a kind of Superintendent with a care and inspection not only over the people but the Presbyters too within a certain precinct and this was a constant place and the party called a Bishop and by Ambrose and Austine with divers others called primus Presbyterorum and these were such as had no power but with the Presbytery joyntly and that without a negative voice And the Presbytery might be a Representative not only of the Presbyters strictly taken but of the people too For we may read in Cyprian and other Authours that these Bishops in more weighty matters of publick concernment did nothing without the counsel and consent not only of the Presbyters but the people This I call a primitive Bishop not only because he is ancient but also because the place or office is agreeable to the rules of Reason of Government and the general Rules of the Apostles concerning Order Decency Edification There is also an Hierarchical Bishop who may be only a Bishop or an Archbishop and Metropolitan or a Patriarch and these challenge the power of Ordination and Jurisdiction and in Jurisdiction include and engross the power of making Canons This kind of Episcopacy is ancient as the former This last Bishop is he upon whom Spalatensis and many others do fix and though they grant that he should do nothing without the Counsel of the Presbytery yet they give him full power without the Presbytery which they joyn with him only for advice The English Bishop is in
it only at the second hand as he himself confesseth I will not examine his many arguments because there is none of them ad idem and to the purpose or point in hand and they all and every one as he misapplies them presuppose an errour For they all should be limited to the Fundamental Power in Constitution but here Power of Constitution and of Administration are confounded as also the power of the Church with the power of Officers section 2 After the examination of all these Titles I proceed to deliver mine own judgment and to make good the Title of my Mother the Church For I believe this to be the truth in this point That the primary subject of the Power of the Keyes is the whole Church For order sake I will. 1. Explain the proposition 2. Confirm the same In the Explication I will inform the Reader 1. What I mean by the power of Keyes 2. What by the whole Church 3. How and in what manner I understand the whole Church to be the primary subject of this power 1. This power is not the power of Civil Soveraigns nor of Officers as Officers Civil or Ecclesiastical in foro exteriori or of Ministers as Ministers nor the Universal Power of Christ nor the Extraordinary power of Apostles or any other Extraordinary Officers but it is an Ordinary power of making Canons of constituting Officers of Jurisdiction and other Acts which are necessary for the outward Government of an Ecclesiastical Community committed unto and conveyed upon the Church by Christ. 2. By the whole Church is not to be understood the Universal Church militant and triumphant nor the whole Church mystical nor the whole Church militant and visible of all times nor of the visible Church of all Nations existent in one time but a whole particular Church visible in some certain place and Vicinity that shall be fit to manage the power of the Keyes independently as the Church of Jerusalem of Antioch of Corinth of Ephesus of Smyrna c. Those who determine the Series or order of appeals to ascend from a Congregation to a Classis from a Classis to a Provincial Synod from a Provincial to a National of one Nation to a National of several Nations or from that unto an Oecomenical or General Council extend the whole Church far further than I do As for the Papal party they presuppose all particular Churches to make but one visible Church not only for Doctrine and Worship but for outward Discipline too and the Church of Rome must be the Mother and Queen of all other Churches in the World yet they differ about the primary subject of the power of the Keyes Some determine the Pope as Peters Successour to be the visible Head and Universal Monarch of this Church Others as the Councils of Constance and Basil Cameracensis Gerson and the faculty of Paris give this power to the whole Church to be exercised in general Councils Mr. Ellis doth charge some of our own who affirmed this power to be in the Universal Church with Popery and Mr. Hooker conceives he hath demonstrated Learned and Judicious Mr. Hudson to be guilty of the same but he is mistaken as since is made evident These two cannot possibly be reconciled whilest they proceed upon contrary principles Mr. Hooker of New-England understands by a visible Church such a Church as is under a form of external Discipline and subject unto one independent Judicatory but neither Mr. Hudson nor others of his mind understand any such thing There is an Universal visible Militant Church on Earth this Church is truly Totum integrale and also an Organical body the Head and Monarch is Christ all Ministers Officers all Believers Subjects the Word and Sacrament priviledges and every Christian either by Birth or Baptism according to Divine Institution is first in order of nature a Member of this Universal or Organical Body before he be a Member of any particular Church or Congregation and is so to be considered And many if not all the places of Scripture alledged by Mr. Hudson are truly understood to speak of this Universal Church though some of them seem to be affirmed only of the Church mystical as such yet so that in divers respects they may agree to both This cannot be Popery neither doth it presuppose any point of Popery or other errour The grand errour of the Papist in this particular is to affirm that one Church particular is above all Churches in the World not only in dignity but in power so that all particular Churches must be subject unto her and her Bishop invested with universal Jurisdiction To subject the Universal Church Militant in one body to Christ can have no affinity with this And to subject every particular Church to the Universal exercising her power in a Representative is no such errour nor so dangerous as that of the Soveraignty of Rome And though there be no such thing because the distance is so great that the Association is impossible yet the Pope and his party did abhor to think of it That Question about visible and invisible is but a toy to this The Church therefore which is the subject of the Question is a Church a particular Church a whole particular Church Yet there is a particular Church primary and secundary primary is the Church considered as a community and a secondary Church by way of Representation The primary is the proper subject of real power the Representative of personal Whether this Church be Congregational or of larger extent shall be examined hereafter 3. Thus you have heard 1. What the power is 2. What the subject is Now 3. We must consider in what manner this power is in this primary subject It s not in it Monarchically nor Aristocratically nor Democratically or any pure way of Disposition but in the whole after the manner of a free State or Polity For there Universi praesunt singulis singuli subduntur universis so it s here All joyntly and the whole doth rule every several person though Officer though Minister though Bishop if there be any such is subject to the whole and to all joyntly And in this Model the power is derived from the whole to the parts not from the parts to the whole though this Community should consist of ten thousand Congregations This power is exercised in the highest degree by a Representative general in an inferiour degree by Officers or inferiour Assemblies Upon this principle though in another manner the Councils of Basil and Constance did proceed against the Pope as being but a part though an eminent part as the times were then of the Church Yet this proposition is not so to be understood as though this Church were the first Fountain and Original of this power for she is not she derives and receives it from Christ as Christ from God. But she is the primary subject in respect of her parts and members section 3 For the confirmation of this
or for him and that is loosing The former is called binding because it more strictly doth bind him to suffer that punishment to which he was liable upon the Transgression of the Law. There was an Obligation upon him 1. To Obedience 2. Upon Disobedience there follows a Guilt which is an Obligation to Punishment 3. Judgment doth continue this Obligation and makes the Punishment unavoidable The latter is a loosing because upon some condition performed it frees him from the punishment and the bond of guilt Of this binding there be several degrees For as in a Civil Government there be several degrees of punishment according to the several degrees of the offences so it 's in the Church One of the highest punishments and degrees of binding is to make one as an Heathen and a Publican These words are differently understood and expounded Grotius thinks that our Saviour in them did not intend Excommunication Many take it for granted that to be censured and judged an Heathen and Publican is to be cast out of the Church and excommunicated And from these two words Heathen and Publican divers and amongst the rest Quinquecclesiensis and D. Andrews do observe a twofold Excommunication The one is the greater and that is to be as an Heathen the other the less which is to be as a Publican The Heathen was out of the Church the Publican was not The Heathen might not the Publican might come into the Temple the Heathen were strangers to the Common-wealth of the Israel and were Loammi the Publican being a Jew was in the Church but like a scandalous Brother Whether this distinction be here intended or no it 's certain 1. That there are degrees of Ecclesiastical as well as Civil Penalties 2. That by this being as an Heathen and Publican is meant an Ecclesiastical not a civil punishment in matter of Religion 3. Both were deprived of Ecclesiastical Communion In the text If he will not hear the Church let him be to thee as an Heathen and a Publican Three things are to be observed 1. The Penalty and the Execution 2. The Sentence to be Executed 3. The Crime or Cause The Execution is to account him as an Heathen and a Publican which is not to take away his House Lands Goods Civil Liberty Life but to separate from him and have no Communion with him in matter of Religion and Spiritual Society and to testifie their dislike of him by shunning his company 2. The sentence is the judgement of the Church whereupon this Separation and Non-communion is grounded For the Church must judge and pass the sentence before we can have any sufficient warrant for refusal of society 3. The crime or cause must be made evident before the Judge pass Sentence and it is not only the trespass or offence but impenitence manifested to the Ecclesiastical Judge Not to hear the Church is for the guilty Brother not to confess and reform upon the Churches publick admonition This puts him in an immediate capacity of condemnation and punishment But more of Ecclesiastical censures in the second Book section 8 The Ratification of this sentence of the Church which is the sixth thing followeth in these words Whatsoever ye shall bind on earth shall be bound in Heaven c. which are added as Hillary saith well in terrorem metus maximi to strike a terrour into the hearts of all such as shall make themselves liable to the censures of the Church Yet they are not only for terrour but for the sweetest consolation of the penitent absolved by the Church and so also for the encouragement of the Church to proceed in Discipline against the greatest For though she hath not the sword nor any coactive force to imprison fine banish put to death and the prophane and worldly wretches do not fear her censures yet her censures shall be executed from Heaven and be more terrible than any punishments inflicted by sword of civil Sovereigns This Ratification includes two things 1. That when this judgment is once past according to the Rules of Christ the supream Judge doth approve and decree it to be irrecoveverable 2. That he will by a Divine and never failing power execute it so that neither can any appeal or complaint of a nullity make it void nor any contrary strength or force hinder the execution In this respect Hillary saith its Judicium immobile and cannot be reversed Hierom that it s corroborated and cannot be infringed Tertullian that its Prejudicium ultimi judicii and stands good as that ever shall section 9 The means whereby this Ratification is obtained and the manner how it is effected come in the last place to be observed The means is their consent and prayer For if two of them shall agree on earth as touching any thing that they shall ask it shall be done for them by my Father which is in Heaven which words do signifie that they should agree upon the sentence and pass the same with prayer The manner how it comes to pass to be effected is that when two or three of them are gathered together in Christs name he will be in the midst of them ver 20. For it s not to be done in their own name or by their own power but they must assemble and proceed in Christs name and in his name give the definitive sentence According to this Law the Apostle gave direction in Christs name to gather together and with the power of Jesus Christ to deliver the scandalous person to Satan 1 Cor. 5.4 So that Christ will be present with them direct them and assist them and the work shall be more his than theirs section 10 Having 1. Examined two places not pertinent 2. Enlarged upon the words of the Institution I will thirdly confirm the proposition from such places as treat of the exercise of this power 1. These are such as speak of Legislation 2. Of making Officers 3. Of Jurisdiction The first of Legislation and making of Canons concerning matters controverted As for Canons concerning things not controverted we find single Apostles especially Paul and he most of all in his first Epistle to Timothy declaring and delivering them without any other joyned with them The exercise of this Legislative power we find in that famous Synod held at Jerusalem Acts 15. The difference of the interpretations of this text is no less than of the former For some question whether it was a formal Synod having power to bind or only an Assembly for advice Some make it not only a Synod invested with a binding force but judge it to be a most excellent pattern for all Synodical Assemblies in time to come yet these are not certain whether it was general in respect of all Churches then extant But let it be a Synod having a binding force it s doubted how the Canons could bind other Churches who sent no delegates to represent them and Act for them Whether did they bind because it was a general Council in
gathered out of every Nation This can be none of Mr. Parker's Congregation section 6 His third Argument is taken from Matthew 17.18 and from 1 Cor. 5. In the first place 1. Christ saith Tell the Church 2. This Church is the primary subject of the power of the Keys But 3. He doth not say this Church is Congregational in his sense neither can any wit of man prove it out of that place 4. The word Church in that place is indefinite and signifies first a Christian community without any determination of the number of persons greater or less 5. Though this Community and whole Body be principally meant yet it s here signified as exercising her judicial power by her Representatives who may easily meet in one place when the whole Body cannot and that place may be capacious enough to receive them yet far too narrow to contain the whole Church and all the Members and every one of them represented in that place As for 1 Cor. 5.4 which is the second place quoted by him he argues from these words when ye are gathered together that a Church is a Congregation consisting of so many as ordinarily meet in one place Answ. 1. It 's granted that according to the Apostles directions the incestuous person must be Excommunicated in a publick Assembly of persons meeting in one place But 2. The Church may assemble personally or virtually in their own persons or by and in their Representatives That this Church did meet virtually in her Representatives at least no Man can doubt but that all and every one of that Church were personally present in that Assembly no man can prove for it was a meeting as he confesseth for the Exercise of power of Jurisdiction 3. Suppose all the Church of Corinth could and did meet in that Assembly how will it follow that every other Church as that of Jerusalem could do so to or that if any Church was so numerous that they could not ordinarily meet but in several places will it follow that therefore it could not be the primary subject of this power But something more to this hereafter section 7 To reserve his fourth Argument to the last I proceed unto his fifth which is drawn from Communion in Word Prayer Sacraments and his sixth in watching one over another In that of Communion he confounds Worship and the Exercise of Discipline which are two very different things and also he grosly equivocates in the matter of identity which even fresh-men know to be three-fold in genere specie numero For he conceives there can be no Communion but amongst those who meet in one place to exercise those heavenly duties Answ. 1. It 's true that if the number of persons in one Church exceed they cannot all be edified and enjoy a sufficient Communion in Worship by one man Officiating at one time in one place where they cannot all assemble But what 's this to purpose It 's nothing to Government Communion in Worship is one thing in Government another The Communion of one particular Church in this latter respect is political and consists in this that they have the same Supream and Independent Judicatory according to certain Laws as they are subject to the same independent Judicatory in the same Precinct Communion in Word Prayer and Sacraments is rather Moral then Political and may be had and is enjoyed many times in many places where there is no external Discipline setled or exercised The end of Word and Prayer is first to make Christians and then to edify them and these are no sooner made and multiplied but they must hear pray participate the Sacraments before any Form of Discipline be instituted and if every one would constantly do his duty in these things both privately and publickly there would be no need of Discipline 2. Whereas he conceiveth that there can be no such Communion and Edification but one and the same individual Assembly he is much mistaken and besides his words are very ambiguous For the better understanding hereof we must know that the end of Communion in Word Prayer Sacraments is Conversion and Edification as before 2. These ends may be attained as well in several Congregations under one Supream Judicatory for Discipline as in one Congregation Independent or several Congregations having their several Supream Judicatories for both of them depend upon the Ministry as Instrumental and upon the Spirit as the principal Agent which caeteris paribus may be as effectual in several Congregations not Independent and every one of them severally as in one though Independent and at the same time And though Discipline may further Edification in a Congregation yet it may be furthered as much when it s Exercised by one Independent Power over several Congregations as when it 's Exercised by one Supream Power of one Congregation over it self Experience doth clearly evince this and might satisfie us But I have wondred at the design of some men who go about to bind Men to the individual participation in the same Ordinances if they will be of the same Church as though that could be no Church where all the Members could not or did not thus individually participate For few of their own Congregations are so ordered as that all the Members Communicate at one time but some at one time before the rest some at another after the rest That which is required of all Christians is no such thing but that they all Worship God both in private and publick according to the same general rules of the Gospel As for mutual watching one over another that 's the duty of all Christians as Christians and as fellow Subjects and Brethren under the same God and Lord Jesus Christ though there never were any Discipline setled And this is done far better by them who cohabit and constantly or for the most part converse one with another then by them who live ten twenty thirty miles distant one from another as some of the Congregationals do nay Members of one and the same Congregation bound to this watching one over another live one at London another at York one in Ireland another in Scotland and their Pastour and most of their Brethren in England section 8 To return unto his fourth Argument from the form of Apostolical Churches as of Jerusalem Antioch Ephesus Corinth c. which is the same which the dissenting Brethren insisted upon in the Assembly I might refer him and them to what the Assembly hath Learnedly answered The Argument is to this purpose The first Apostolical Churches were only Congregational yet the primary subject of the power of the Keys Therefore all other Churches should be Congregational and as such they are the primary subject of the power of the Keys Whether this be that which is intended let every one judge who is acquainted with the Controversie The Argument is that of induction taken from example That which they assume as clear out of Scripture to them is that all and
Politica Sacra Civilis Or A Model of Civil and Ecclesiastical GOVERNMENT WHEREIN Besides the positive Doctrine concerning STATE and CHVRCH in general Are debated the principal Controversies of the TIMES concerning the CONSTITUTION OF THE State and Church OF ENGLAND Tending to Righteousness Truth and Peace By GEORGE LAWSON Rector of More in the County of Salop. The Second Edition LONDON Printed for J.S. and are to be Sold by T. Goodwin at the Maidenhead over against St. Dustans Church in Fleet-street 1689. THE EPISTLE TO THE READER Reader IN the time of our divisions and the execution of God's Judgments upon the three Nations I set my self to inquire into the causes of our sad and woful condition and to think of some Remedies to prevent our Ruine Whilst I was busie in this search I easily understood that the Subject of our Differences was not only the State but the Church This gave occasion to peruse such Authors as write of Government and to study the Political part of the Holy Scriptures wherein I found many things concerning the Constitution the Administration the Corruption the Conversion and Subversion of Civil States and Kingdoms with much of Church-Discipline There I observed certain Rules of Government in general and some special and proper to Civil or else to Ecclesiastical Polities All these according to my poor Ability I reduced to Method and applyed them to our own Church and State severally I further took notice of our principal differences both Civil and Ecclesiastical and did freely deliver mine own Judgment concerning the particular parties and their Opinions yet so that I endavoured to be of no Party as a Party And tho' in some things I differ from them yet it was not out of singularity or an humour of opposition but out of an unfeigned desire of Truth which in many things I found so evident that whosoever should not acknowledge it must needs be wilful and blinded with partiality or prejudice Whilst I go on in this work I easily perceived that as our sins and impenitency brought God's Judgments upon us so our ignorance and errours in matters of Government with prejudice partiality pride obstinacy and want of charity were the causes of our divisions which gave great advantage to our Enemies and Foreign Polititians who as formerly so now especially at this time fear our union and agreement more than ever because we are become a Warlike Nation and furnished with Gallant Men both by Sea and Land therefore their great Work is to continue our Differences amongst our selves as subservient to their Interest These causes once discovered the Remedies were obvious if men were in any capacity to make use of them For sincere repentance and a real reformation private and publick with the punishment of crying sins are very effectual to avert God's Judgments And to renounce our Errours to be informed in the Truth to lay aside all pride partiality prejudice obstinacy self-interest to put on humility and charity which is the bond of perfection and to let the peace of God rule in our hearts are the only way to quench the fire of Contention and firmly to cement us together Yet though good men may propose clear truths dispel the mists of Errour perswade to repentance and pray yet there seems to be little hope of peace and settlement For after so many fearful Judgments executed upon us and severe admonitions given us from Heaven pride covetousness injustice oppression malice cruelty and abominable hypocrisie continue and nothing is reformed This is the reason why God's hand is stretched out still many persons have suffered many great Families have been ruined many feel God's heavy hand to this day but who shall suffer most and last no man knows Men of the same English Blood and of the same Protestant Profession continue obstinate in their Errors rigid and high in their Opinions resolved in their different Designs admire their own Models of Government in Church and State will not abate of their Confidence and refuse to recede from their supposed Principles Some are for a boundless Liberty and will not be confined by the rules and dictates of Reason or the common Faith revealed from Heaven these have no Principles but seem to have abandoned not only Christianity but their own reason Some are for Peace yet only upon their own terms though not so reasonable at they should be Some complain they are wrong'd and must be satisfied Others are very high and must be revenged Every party must reign or else they will be Enemies Many men of great Estates and excellent Parts who as yet have suffered little or nothing look on as Strangers and will do nothing whilst Church and State lye a Bleeding ready to breathe out their last And what can be the issue but that either we shall be brought very low made a poor and base people and willing of peace upon very hard terms and yet hardly obtain it or we shall be made a scorn and derision to the Nations round about us a prey unto our Enemies and they who hate us shall rule over us To prevent so sad a condition my humble request to all true hearted English Protestants is seriously to consider 1. What our Condition was before the Scots first entered England with an Army 2. What those things were which then the best and wisest desired to be reformed both in Church and State. 3. What Reformation we are capable of at this present time 4. Where the guilt of so much blood as hath been shed especially in Ireland doth principally lye 5. What our duty is as we are English as we are Christians as we are Protestants which amongst other things is to deliver the Gospel to our Posterity as we received it from our Fathers 6. What may be the most effectual means according to the rules of Reason and Divine Revelation to promote the publick good without respect of Persons or Parties that so no wicked men but onely such as fear God may have cause to rejoyce This is all I thought good by this Epistle to signifie unto thee at the present for the rest referring thee to the Book and remaining Thine to serve in the Lord George Lawson In opus politicum viri clarissimi Georgi Lawsonii popularis mei QVis tandem augustas regnandi digerit artes Et solidam sceptris commodat Author opem Instituit magnas subtilis pagina Gentes Dat populis pacem principibusque fidem Publica privatâ sudantur munia dextrâ Quod multi curant unius ecce labor Tam benè regna locat potuit regnâsse videri Heu major cathedrâ quà m fuit ille suâ Stant secura brevi subnixa Palatia chartâ Nec facilè amoto cardine regna labant Vendicat haec populis leges vim legibus armat Te Themi quae debes plectere sola potes Nil metuas neque jam metuaris Regule demptum est Posse nocere aliis velle nocere tibi Haec succurrisset
nascenti pagina Romae Ne vacet Egeriam consuluisse Numae Nôsset Sparta isthaec duro formata Lycurgo Secula mansisset quot stetit illa dies Nec tibi Parthenope gemino quater amplius anno Mutâsset dominos plebs malefida suos Nec sibi foedâsset fastos tam turpiter Anglus Mille per incertas mobilis usque vices Quam bene Lawsoni magni dignissimus haeres Nominis ille salo jura dat ipse solo Qui regnare doces qui parere libenter Imperium calami cedimus ecce tibi Te tantum genuit vicus brevis angulus orbis Langcliff nascenti conscia terra mihi Eborac invideant vel Athenae debeo plura Jam pro te patriae pro patriâque tibi J. Carr M. D. The Arguments of the several Chapters CHAP. I. THE Propriety of God acquired by Creation and continued by Preservation the ground of God's Supream Dominion and Power which is Vniversal over all Creatures more particular and special over Men and Angels who are capable of Laws Rewards Punishments not only Temporal but Eternal The exercise of this Power over men immediate or mediate Mediate in his Government by men over men is either Temporal and Civil or Spiritual and Ecclesiastical Of the Government Spiriritual before Christ's incarnation and after his Session at the right hand of God. Of the Church Christian Triumphant Militant Mystical Visible Vniversal Particular The particular parts of the Vniversal Church as visible the principal subject of the following Discourse Of our Differences and the Causes thereof of hope of better times and the Author's disposition and intention CHAP. II. Of a Community Civil What Politica is what a Common-wealth the subject of Politica What the parts of a Common-wealth what a Community in general which is the subject of a Common-wealth the name and nature of it Of a Community Civil the matter and the form thereof the Original of Civil Communities the members both natural and naturalized whether they be imperfectly or formally or eminently such The capacity of this Association to receive the form of a Civil Government Liberty Equality Propriety Adjuncts to this Community CHAP. III. Of an Ecclesiastical Community The Definition of it the explication of the Definition The distinction of the Members less or more perfectly such the manner of Incorporation Liberty Equality and aptitude to receive a form of Discipline Proprieties of this Society Where something concerning Children born of Christian Parents whether they be members of the Church or no. CHAP. IV. Of Power Civil The parts of Politica Constitution and Administration what Constitution is and what the parts of a Common-wealth both Civil and Ecclesiastical which are two 1. Soveraign 2. Subjects What Power in general what Power Civil what Supream Power or Majesty Civil the Branches thereof which are called Jura Majestatis the multitude of them reduced to order by several Writers and by the Author The Properties of Majesty which is real or personal What Soveraign real and personal may do The subject of Real Majesty in England the personal Majesty of the Parliament and of the King. CHAP. V. Of the Acquisition of Civil Power and the Amission thereof Civil Power not essential but accidental to any Person It 's acquired in an extrordinary or ordinary way In an ordinary way by consent or Conquest justly or unjustly as by Vsurpation Vsurpation no good Title The Person Vsurping Power at the first by subsequent consent may acquire a good Title Succession and the several ways of Succession Amission of Power by violence or voluntary consent or death Whether any can be made Soveraign by condition Whether Soveraign Power once acquired may be forfeited how and to whom the forfeiture may be made CHAP. VI. Of Power Ecclesiastical The Power is Spiritual not Civil Why it 's called the Power of the Keys as different from that of the Sword. Binding and loosing the same with shutting and opening and both belong chiefly to Legislation and Jurisdiction This Power is Supream and Independent in every particular Church constituted aright according to the Rules of the Gospel The Branches and several Acts of it as making of Canons the constitution of Officers Jurisdiction disposing of the Churches goods Of the extent and also the bounds of the Power Certain distinctions of Spiritual Government as Internal External Vniversal Particular Formal Material or Objective CHAP. VII Of acquiring or losing Ecclesiastical Power The just acquisition of this Power extraordinary in the highest measure as in Christ or in an inferiour degree as in the Apostles How ordinary Churches derive it from Christ by the Gospel-Charter in an ordinary way The Power of the Church and Church-Officers unequal The several ways of Vsurping and also of losing this Power CHAP. VIII Of the disposition of Power Civil from the several manners of which arise the several forms of Government General Observations premised The several ways of disposing Majesty or Supream Power in a State. Pure Forms Monarchies Despotical and Regal Pure Aristocracies and Democracies Mixt Governments when the Power is placed in the several States joyntly The Constitution of England Our Kings and their Title Peers Commons Parliaments and the limits of their Power The limits of the King 's personal Majesty Our late divisions and confusions Whether King or Parliament as separate could be justified by the fundamental constitution of England By what Rule the Controversie must be tried Whether Party at the first was more faithful to the English Protestant interest How the state of the Controversie altered The high and extraordinary actings of all Parties The good that God hath brought out of our Disorders and Confusions Whom God hath hitherto most punished What is to be done if we intend a Settlement of State and Church CHAP. IX Of the Disposition of Power Ecclesiastical and whether the Bishop of Rome be the first Subject of it under Christ. The many and great differences about the first subject of the Power of the Keys The Pope the Prince the Prelate the Presbyter the People challenge it as due unto them by a Divine Right Their several pretended Titles examined Whether that of the Bishop of Rome be good or valid His greatness state and pomp The opinions of some Authors concerning him The power he challengeth is Transcendent The reasons to prove his title taken from Politicks Ancient Writers the Scriptures The insufficiency of them though some may seem to prove the possession yet none make good the Title CHAP. X. Whether Civil Soveraigns have any right unto the power of the Keys Their power and advantage to assume and exercise this power Their power not spiritual but temporal The power of ordering Matters of Religion what it is and how it differs from the power of the Keyes Jus Religionis ordinandae rightly understood belongs to all higher Powers The Kings and Queens of England though acknowledged over all persons in all causes both Civil and Ecclesiastical supream Governours yet
had not the power of the Keys What meant by those words of the Oath of Supremacy Erastians worthy of no answer because they mistake the state of the Question and do not distinguish between the power of the Sword and the power of the Keyes CHAP. XI Whether Bishops be the primary subject of the power of the Keys The different Opinions concerning the Definition and Essence of a Bishop as also concerning the first Institution of Episcopacy St. Hierom's opinion in this point Spalatensis his Arguments to prove the divine Right of Bishops as invested with the Power of Ordination and Jurisdiction examined and answered Dr. Andrew's judgment in this point After the primitive and also the Hierarchical Bishop which differ much the English Episcopacy different from both the former in some things proper to its self is examined Though some Episcopacy be grounded upon a divine general Precept yet it 's not the primary subject of the power of the Keys neither is Episcopal Government proved to be necessary by any special Evangelical Precept of universal and perpetual Obligation CHAP. XII Whether Presbytery be the primary Subject of the power of the Keys The abolition of Episcopacy and Surrogation of Presbytery in several reformed Churches The nature institution and distinction of Ecclesiastical Presbyters The places of Scripture whereon the Divine Right of Law or Rulong Elders is grounded examined The Reasons why Presbyters cannot be the primary Subject of this Power The Arguments of the Authors of Jus Divinum Ecclesiastici Regiminis insufficient to prove it The English Presbytery as intended and modelled by the Parliament with the Advice of the Assembly of Divines inquired into the perfections and imperfections of the same as modelled by the Parliament without the King. Certain reasons which may be imagined why the Parliament would not trust the Ministers alone with this power CHAP. XIII Whether the power of the Keys be primarily in the People The Opinion of Morellius and the Brownists of Blondel of Parker and his mistake in Politicks applyed to the Church to make it a mixt Government The judgment of the Author concerning the Power of the Keys to be primarily under Christ in the whole Church exercised by the best and fittest for that work The explication of his meaning concerning the Power the Subject of the power and the manner how this power is disposed in this Subject The Confirmation of the Proposition that the power of the Keys is in the whole Church both by the institution and exercise of this power Where is premised a confutation of Mr. Parker's Opinion grounded upon two several places as he understands them The principal places of Scripture concerning Church-Government in foro exteriori explicated to find out where this power is by institution for Legislation Jurisdiction and making of Officers CHAP. XIV Concerning the extent of a particular Church The several extensions of the Church in excess according to the opinions of such as subject all Churches particular to that one Church of Rome of such as subject all to a general Council Whether Mr. Hudson is justly charged by Mr. Hooker and Mr. Ellis and divers others as guilty of Popery in asserting the Vnity of the universal Church The Congregational extent what Congregations are How they are gathered Whether the primary subject of an Independent power The Arguments of Mr. Parker and the Dissenting Brethren from Scripture and Politicks answered A National extent examined What means to be used for to compose our differences and to settle peace amongst us CHAP. XV. Of Subjection Civil What Subjection in general is the degrees of it What a subject in a Civil State is the definition explained What the duties of Subjects be What offences are contrary to this subjection what Rebellion and Treason the several degrees of Treason What Vsurpation is whether any subjection be due to usurped Powers When a power is dissolved How far the Oaths of Supremacy and Allegiance bound the English subject Whether the Civil War did dissolve the Government Whether the late Warlike Resistance made against the King's party and his Commissions was Rebellion or no Something of the Question Whether upon any cause it be lawful for the Subjects to resist or take up Arms against their lawful Soveraign as it 's handled by Arnisaeus Whether after the War said to be between King and Parliament was commenced there was any ordinary Legal power which could induce an Obligation to subjection Whether the Act of alteration or any other Form since proposed could introduce an Obligation Whether it be lawful to submit unto an extraordinary power when no Legal power according to the Fundamental Constitution can be had The distinction division and education of Subjects CHAP XVI Of Subjection Ecclesiastical What Ecclesiastical Subjection is The distinction of Ecclesiastical Subjects The qualification of a Church-member Something of separation from a Church The alterations divisions made and the Errors Blasphemies professed in the Church of England in these late times The manner of admission of Church-Members The ancient and also the modern division of Ecclesiastical Subjects and their subordination The Hierarchical Order The Education of Church-members LIB I. CHAP. I. Of Government in General and the Original thereof section 1 PRropriety is the ground of Power and Power of Government and as there are many degrees of Propriety so there are of Power Yet as there is but one Universal and absolute Propriety so there is but one supream and universal Power which the most glorious blessed and eternal God can only challenge as his due For he contrived all things by his wisdom decreed them by his will and produced them by his Power and to this Day worketh all things according to the counsel of his will Ephes. 1.11 In this respect he is worthy to receive Glory and Honour and Power because he hath created all things and for his pleasure they are and were created Rev. 4.11 By Creation he began by Conservation he continued to be actually the Proprietary of all things for he made them of nothing and gave them being and existence so that they wholly always depend upon him and are absolutely his Therefore he hath power to dispose of them as he pleaseth and to order them to those ends he created them This ordination of them which began immediately upon Creation continueth and shall continue to the end and is either General of all things or Special of some special more noble and more excellent Creatures Such are Men and Angels endued with understanding and Free-will and capable of Laws rewards and punshments both Temporal and Eternal The ordination of these is more properly and strictly called Government which is a part of divine Providence The Government of Angels no doubt is excellent and wonderful though we know little of it because not revealed section 2 That of men is more fully manifested to us as men in that Book of books we call the holy Scriptures the principal subject
whereof is the Government of man as ordered to his final and eternal Estate This Government is two-fold 1. That of strict Justice 2. That of sweet mercy in Christ For it pleased the Eternal Sovereign to bring Man fallen back again and raise him up to an Estate of eternal Glory this was his great design wherein he most gloriously manifested his divine perfections of Wisdom Justice Power and especially of free Mercy this man we find in a two-fold capacity the first is temporal confined to this mortal life the second is spiritual and in both he is subject to his Maker and Eternal King who doth not always exercise his Power himself immediately either in the constitution or administration of these earthly States but as he useth the ministry of Angels so he makes men his Deputies and Vicegerents these are called Higher Powers ordained of God who are trusted with and bear the Sword to protect the good and punish the bad according to certain Laws and Rules of Wisdom and Justice This power may reach the Persons and the goods of mortal man but not the Soul and Conscience which are exempted and reserved to the Tribunal of God who cannot only kill the Body but cast both Body and Soul into Hell and reward Men with Spiritual and Eternal Rewards which the Powers of the World cannot do Of this Government by the temporal Sword something shall be said in the following discourse but with some reference to that which is Spiritual that the generals wherein they do agree the particulars wherein they differ the subordination of the one unto the other may be the better known All men should be of this spiritual Society but are not many excluded through their own fault and just Judgment of God This separation was made betimes for we read of Cain cast out of God's presence and excommunicate of the Sons of God and the Sons of Men before the Flood of Jews and Gentiles after that the World was peopled by the Sons of Noah and the Family of Abraham Isaac and Jacob singled out of all other Nations and this before the Incarnation and the Glorification of the Messias And since then we may observe that there are Christians opposed to Pagans and Idolaters which do not acknowledge one only God to Mahometans who acknowledge the true God who made Heaven and Earth but not God Redeemer by Jesus Christ to Jews who confess God the Creator and Jesus Christ in general but as yet to come to Apostates who first professed the Truth but afterwards denying it are Excommunicated by a Sentence and Decree of Heaven Though these be many and of several and different sorts yet they are reducible to two Societies or Cities the one of God the other of the Devil as the learned Austin did well observe in his excellent Treatise of the City of God this Spiritual Society was governed by God as sole Monarch from the beginning without any Vicar or Deputy universal till such time as Christ having finished the great work of expectation was set at the right hand of God and made the Administrator general of the Church Christian for now that is the name of this Spiritual Society This Church and especially as Christian may be considered under several Notions and distinguished into that which now triumphs in Heaven and is secure of everlasting Bliss and that which is militant aiming at a final Victory and expecting a perpetual Peace 2. This militant Church may be conceived to be either as mystical consisting only of real Saints and such as by a lively Faith have Fellowship with Christ and are living members of his Body or visible of such as acknowledge and profess their Faith in God and in his Son Jesus Christ already exhibited and set at the Right hand of God and because the sincerity of this Profession is known certainly to God alone therefore in this visible Society we find Judas amongst the Apostles Simon Magus amongst Christians Pharisees and Saduces though a generation of Vipers amongst the Disciples of John Baptist yet these are but Chaff upon the Floor mingled with the Wheat and by the Fan in Christ's hand to be separated and burned with unquenchable fire section 3 This Visible Church militant may be considered either as Universal or Particular The Universal is the number of all Christians living on Earth who by their profession of Faith in Christ already come signifie that subjection to Christ and their relation one to another as Brethren In this respect the Government of the Church is Monarchical under one Head Jesus Christ who never appointed any one Vicar Universal or supream Independent Judicatory visible on Earth with plenitude of Power over all Christians of all Nations The Word Sacraments Ministry and the outward means of Conversion belonging to this Church as considered under this notion and every particular person therein is first admitted into this Society and made a Member thereof before he can be a Member of any particular Church Though one baptized in a particular Church under a form of externel Government may be solemnly received both as a member of the universal and also that particular Body at one and the same time yet in order of nature he must be conceived as a member of the universal before a Member of that particular For we are first Christians and subject to Christ before we can be subject to the Power of any particular Church For we are baptized into one Body Universal and in the Name of God the Father Son and Holy Ghost not into the Church of Rome Corinth Ephesus Jerusalem or into the Name of any of the Governours or Officers of these Churches particular visible Churches are parts of the universal and are first so many several Communities denominated usually from some place and after that by association and consent receive a form of Government visible and external This kind of spiritual visible policy and the Government thereof is the principal subject of the ensuing discourse wherein I aim at Peace and Truth desiring not to kindle but to quench or at least abate the flames of dissention which so long and so violently have raged amongst us section 4 The Government of these particular Churches at this present time is the subject of so many Disputes amongst us that some doubt whether there be any such thing or no some presuppose it but know not what it is some make it to be the same with Civil Government and put all the Power in the Civil Magistrates hands and only except the Word and Sacraments which they grant to Ministers some take those from the Ministers and make this administration common to others with them and because there is no certain order established amongst us therefore many are our divisions and fanatick Sects are multiplyed Some are subtil and politick agents and divide the Church that they may disturb the State these care not much what the Doctrine is so they can separate those
Seventy two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only there but in other places which I forbear to mention And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind is sometimes to govern or exercise the acts of coercive power So Psal. 105.22 to bind his Princes compared with Psal. 2.3 where bands and cords are the Laws and Edicts of Christ. And the same word in the Chaldee is obligavit ad obedientiam aut poenam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6.7 8 9. is Translated by the Seventy two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Decree obligatio interdictum It 's also remarkable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut up signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver into the hand of enemies or to destruction Job 16.11 Psal. 78.48 Hence that phrase of delivering up to Satan 1 Cor. 5.5 1 Tim. 1.20 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate or exclude Lepers out of the holy Camp as Numb 12.14 15. and in other places which was a Typical adumbration of that act of Jurisdiction which we call Excommunication section 4 This Power of the Keys is spiritual because exercised within a Spiritual Community Do not ye judge them that are within saith the Apostle I have nothing to do to judge them without For what have I to do to judge them also that are without God hath reserved them to his own Tribunal But them that are without God judgeth Yet those without the pale of the Church are not exempted from the Civil Jurisdiction of the Christian Magistrate if within his Territories The Power of Hell and Death is not the power of the Sword. The power given to the Church was not given to the State. The power of the Kingdom of Heaven is not the power of the Kingdom of the Earth The power promised unto and conferred upon the Apostles was not estated upon the Civil Magistrate though Christian This power opens and shuts the Gates of Heaven binds and loosens sinners as lyable to eternal punishments which no Civil Sword can do Therefore it 's spiritual section 5 As it is Spiritual so it 's Supreme for a particular Church being a Commonwealth or Spiritual state must needs have a Spiritual Tribunal independent within it self except we will divest it of the very Essence and soul wherewith it 's animated Yet it cannot be such in respect of him whose Throne is Heaven whose Footstool is the Earth Or if by the Divine prospective of Faith we pierce into the Heaven of Heavens and approach that sparkling Throne where Christ sits at the right Hand of God possessed of an universal and eternal Kingdom every particular and all particular Churches must bow and wave the title of independent In a word in all imperial Rights which God and Christ have reserved and not derived by the fundamental Charter of the Scripture all particular Churches with all their Members nay all their Officers even Ministers are but subjects governed in no wise governing Supreme therefore it is both in respect of its own Members within and also of other Churches enjoying equal power within themselves and are not Queens and Mothers but Sisters in a parity of jurisdiction with it but no superiority of Command over it For the parity of them without is not destructive of her Soveraignty over her own within The universal Vicaridge and plenitude of Monarchical power arrogated by the Patriarch of Rome cannot justly depress or take away the Rights of any particular Church This Power was first challenged then usurped after that in a great measure possessed exercised and pleaded for The pretended right and title was invented after they had possession and with a fair colour did for a long time gull the world which at length awaked out of an universal slumber and found it to be a dream section 6 As this Power is 1. Spiritual 2. Supreme so 3. It 's divisible and may be branched into divers particular jura or rights which are four 1. Of making Canons 2. Of Constituting Officers 3. Of Jurisdiction and 4. Of receiving and dispensing of Church-goods Thus they may be methodized Jus Ecclesiasticum duplex 1. leges ferendi exequendi per Rectorum constitutionem jurisdictionis exercitium 2. bona Ecclesiastica dispensandi There may be other petty Jura yet easily reducible unto these And this division though grounded evidently upon Scripture and will by the ingenious be easily granted yet it may seem new to some upon whose understanding the old perhaps hath made too deep an impression For I find the old distinction of this power into two parts The 1. Of Order The 2. Of Jurisdiction to be retained by many unto this day Yet they do not unanimously define what this Clavis or potestas ordinis is Some will have it to be the same with Clavis Scientiae which the Schoolmen understood of that juridical knowledge which was antecedaneous and subordinate unto the Decree or definitive sentence Others say it is the power of Ordination and making of Ministers Others take it to be the power of a Minister ordained to preach the Word and administer the Sacraments In which respect it cannot belong to the external Government of independant Churches For a Minister as such is so a Deputy of Christ as that in the due execution of his Office he is above any particular Church and above the Angels And his power in this regard is rather moral than political As under this notion some give him jurisdiction in foro interiori which the Papists call forum poenitentiale But in foro exteriori he cannot challenge it as a Minister For then it could not be communicated to any other with him as to ruling Elders representing the people This the Bishops formerly assumed to themselves with a power to delegate the same to others section 7 These Keys or Powers in the root are but one and the same power supernatural which is a principle of supernatural acts the first branch whereof is the Legislative This ever was and doth still continue in the Church and is most necessary for to regulate and determine the acts both of Government and subjection For without a certain directive and binding Rule no State could ever long continue And God himself whose Power is absolutely supreme did limit himself by a certain Law before he began to require obedience from his Creatures and exercise his power ad extra For it 's his will and pleasure that neither men nor Angels should be subject unto him but according to a certain Rule This the Apostles Elders and Brethren put in practice Act. 15. And the jus Canonicum Novi Testamenti issued from this Power Unto this Head are reduced the forms of Confession for Doctrine Liturgies for Worship Catechisms for instruction in the Principles of Religion and Canons for Discipline in every well constituted Church In this Legislation Ecclesiastical they either do declare what God before hath determined or determine in things which God hath left indifferent what is profitable
ratifie it in Heaven Yet in making of Canons they have power so far as to declare in Essentials to bind in positive Laws and in Circumstantials In ordaining of Officers the designation of the persons is theirs In Jurisdiction they have power to hear examine take witnesses apply the controversie or cause to the Canon determine and see the sentence executed and all this in a Soveraign and independant manner within the circuit of their own Church And whereas it may be said all this power amounts but to a little and is confined to a narrow compass It 's true it 's but a particle Yet the Church is more happy and the Government more excellent because it depends so little on man so much on Christ. And this power though diminutive yet through God's blessing is effectual and tendeth much unto the preservation of purity piety unity and edification and if well managed is an excellent means to enlarge Christ's Kingdom and further our eternal Salvation The result of all is this that particular Churches are not supreme but subordinate both in respect of the internal Government which is purely divine and also in respect of the external universal which is purely Monarchical under Christ. The Church of Rome doting upon her universal Head and Vicar-general presupposed and took for granted that the community of all Christians in the world were but one visible Church under and subject unto one and the same supreme independant Judicatory This no question is an error For though there be an universal visible Church yet it 's subject only unto one supreme Consistory in Heaven but not on earth either in a Monarchical or Aristocratical or Democratical form as shall be hinted hereafter And suppose the Pope had been an Ecclesiastical Monarch because the Patriarch of the first See in the Imperial City yet he could not be universal but only in respect of the Church within the confines of the Empire which did enclose all the other Patriarchates and was but a little parcel of the world CHAP. VII Of the manner of acquiring Ecclesiastical Power section 1 HAving manifested what Ecclesiastical Power of Discipline is I must search how it 's acquired for this as well as civil is derivative and that from Heaven and in a more special manner It 's not natural but acquired It 's also continued by Succession not Hereditary but Elective not in a Line as the Sacerdotal power confined to the Family of Aaron It 's first in God the Fountain of all power and from him derived to Christ as man and Administrator-general For so after his resurrection he said unto his Disciples All power in heaven and earth is given me some measure of this he by Commission delegates unto the Apostles Yet that power of theirs as extraordinary was not successive or to be derived to those who followed them as ordinary Officers of the Church for it expired with them Yet there was an ordinary power of Discipline derived to them and they never except in ordinary cases did exercise it but with the Church This some say was acquired by those words of Christ to Peter To thee will I give the Keys of the Kingdom of Heaven c. Mat. 16.19 This power was given to Peter many of the Ancients say as representing the Church others think it was given him as Head of the Church others as representing the Apostles from whom it was derived to the Bishops or else as others tell us to the Elders of the Church But of this hereafter But whatsoever power the Apostles might have either severally or jointly considered it 's certain that Christ derived it to the Church whereof the Apostles were Members yet extraordinary Officers The Church acquired it therefore by free donation from Christ when he said tell the Church and afterwards whatsoever ye bind on earth shall be bound in Heaven Mat. 18.17 18. By this Church is meant no Vtopian aerial or notional body but such a society of Christians brought under a form of Government as may and can exercise this power as the Church of Corinth Ephesus Antioch Jerusalem or any of the Churches of Asia section 2 But though I intend in this to be brief yet I will observe some order and this in particular it is Power Ecclesiastical is acquired by lost immediate designation of Christ Apostles mediate institution and that justly unjustly Seeing none hath this spiritual power except given from God therefore it must needs be acquired as it 's derived It 's derived immediately to Christ as man the Apostles as his delegates Christ as man by his humiliation unto death the death of the Cross acquired an universal power over all persons in all causes spiritual And he received it upon his Resurrection and upon his Ascension being solemnly invested and confirmed began to exercise the same The Apostles being extraordinary Officers under Christ received their extraordinary power which was both intensively and extensively great from Christ. And 1. For the lost sheep of Israel before Christs death 2. For all Nations after the Resurrection 3. More fully and solemnly invested after Christs Ascension they began to act and that both in an ordinary and extraordinary way and that in Discipline as shall appear hereafter As they were extraordinary they could not as ordinary they might have successors section 3 As the power is derived in an ordinary way so it 's acquired by the Church mediately This Church did first consist of the Apostles the seventy Disciples and other believers of the Jews After that we find several Churches consisting of Jews and Gentiles After that a Church as taken from a Christian Community is once made up of persons a multitude of persons associated and endued with a sufficient ability to manage the power of the Keys in that visible body politick presently it acquires this power by virtue of Christ's Institution in these words Tell the Church c. as before For in that very Rule he gives to direct us how to deal from first to last with an offending brother he institutes the external government of the Church and both erects and also establisheth an independant tribunal After a Church is once constituted and this power acquired it 's exercised either by a general Representative or by Officers both these must be invested with power before they can act And these acquire their power by delegation or by being constituted Officers By these means the power may be acquired justly section 4 Yet it may be possessed or exercised unjustly It 's usurped when any arrogate it or take upon them to exercise it without just warrant from the Gospel Therefore 1. When a multitude of Christians who have no ability to manage it shall erect an independant judicatory they are Usurpers 2. When one Church challengeth power over another 3. When Presbyters alone or Bishops alone engross the whole power Ecclesiastical both of making Canons and of Jurisdiction and constituting Officers 4. Magistrates who as such take
something different from all these as shall be made evident hereafter From these distinctions it 's apparent that the word Bishop is equivocal and must be defined several ways according to the several significations which is easily done by that which hath been said already section 3 For the first institution of Episcopacy there is as great difference in that as in the former and that not only in respect of the time when it was instituted but also of the Author of the institution Those that are zealous for Episcopacy must needs have the institution to be Divine whosoever the Author may be whether Christ or his Apostles Some learned and pious men make Christ the immediate Author in that mission 1. Of the twelve Apostles 2. Of the seventy Disciples In which mission they observe 1. An imparity between the twelve and the seventy which imparity they say continued in the Bishops succeeding the Apostles and the Presbyters succeeding the Disciples but these will satisfie no considerate man. For though it be granted that there was some imparity yet 1. The mission of both was immediately from Christ. 2. It was for the same work to preach the Gospel and do Miracles in confirmation of the same 3. They were limited and confined to the Jew 4. There was no imparity of power and jurisdiction of the one over the other both were immediately subject to Christ. 5. That some of the Ancients say the Bishops succeeded the Apostles and Presbyters the seventy Disciples can hardly be true or any ways made good Seeing therefore this mission of both was immediate and for Doctrine and not for Discipline it cannot reach the power challenged grounded upon it The School of Sorbonne was of this mind and say it was a ground of the Hierarchy But if it was a ground it was but very infirm for the Hierarchy was but introduced jure humano non divino as may and will be made evident Others wave this and make the institution Apostolical yet in this they differ For some say it was from the Apostles as Apostles and immediately inspired and in this particular and then it is Divine indeed Others tell us it was from them as acting by an ordinary and Ecclesiastical power Again it may be grounded upon some Apostolick Precept of Divine Universal and perpetual Obligation or upon their Practice and Example The former the Convocation at Oxford in their Scruples against taking the Covenant dare not affirm and indeed no such Precept doth appear Again the Precepts of the Apostles were either General or Special And if there be not some special divine Precept for this institution it cannot be of perpetual Obligation nor necessary Epiphanius confuting the Heresie of Aerius if he be consistent with himself must needs be of this mind because he affirms that the businesses of the Church may be fully dispatched and performed by Presbyters and Deacons without a Bishop Hierome makes Episcopacy an humane Constitution and not Divine In this some excuse him but Spalatensis saith he cannot be excused Medina chargeth him and other of the Fathers with the Aerian Heresie As for those words of his Quid facit Episcopus excepta ordinatione quod non faciat Presbyter they may seem to reserve a power of Ordination as proper to the Bishop and in this Respect Episcopacy may be of a divine Constitution Yet Marsilius understands by Ordination the constitution of the Church not the ordination of Ministers And there is great reason to think so because otherwise his words are directly false and known to be so if meant of Ordination of Presbyters by imposition of hands for long before his time the Bishops did many things which a Presbyter could not do neither could a Bishop Ordain without Presbyters If they had this Power to themselves alone and that by divine Donation Hierome must plainly contradict himself If Hierome meant the Hierarchical Episcopacy which then in many places was the only Episcopacy then it 's most certain that that was not from God but man not from divine but humane Constitution And the Hierarchical subordination seems to be ordained directly to avoid Schism which that learned man saith was the Occasion of that Episcopacy section 4 Though it would take up a full Volume to answer in Particular all those who have asserted and endeavoured to prove the Divine right of this Hierarchical Prelate invested with the Power of Ordination and Jurisdiction and therefore here I might be silent yet seeing the substance of all the rest may be read in Spalatensis therefore I will single him out and consider the force of his Reasons which are insisted upon by others to this day And here we must observe 1. That the Bishop which he maintaineth is Hierarchical and one invested with the Power of Ordination and Jurisdiction 2. That his intention and design is to prove him to be of Divine Institution 3. To this purpose he alledgeth several Scriptures and he seems to find the fundamental Charter in these words of our Saviour As my Father sent me so I send you c. John 20.21 22. Where I will observe 1. His interpretation of the words 2. His supposition of imparity between the twelve Apostles and seventy Disciples 3. Examine whether the Texts antecedent or consequent or the words themselves do favour him 1. Therefore he determines the agreement betwen his Fathers mission of him and his Mission of them to be this That as his Father gave him power to ordain and constitute them in a superior rank of power and Jurisdiction and the seventy Disciples of an inferior Order so he gave them Power likewise to appoint their successors in a twofold rank 1. Bishops with a full Apostolical ordinary power 2. Presbyters without any such power of Ordination and Jurisdiction for so he means 2. In this Exposition he presupposeth an imparity of power but very absurdly For he gives the Power of Ordination and Jurisdiction to the Bishops alone but none at all to the Presbyters And whereas imparity is a difference only in degrees he makes the difference of the Bishops and Presbyters to be essential and specifical But of this before and if any desire to see more let them read the Doctors of Sorbonne concerning this particular in their tract De Ecclesiastica Politica potestate Thus you have heard 1. His Exposition 2. His Supposition Now it follows we enquire Whether either of them have any warrant or so much as colour from the Context Antecedent or Consequent The Antecedent favours him not For ver 19. it 's said not that the Apostles but Disciples were together and the Seventy are called Disciples and some of them might be there and his words directed to them and if this be so the very foundation of the argument from this place is rased Neither doth the words following help him but are point-blank against him For verses 22 23. it 's said He breathed upon them and saith unto them Receive
Pope or Prince if they be the primary subject they must be such either severally every one in his several Diocess or joyntly in a Synod If severally then every one is a Monarch in his Diocess and so the government of the Church is Monarchical and every several Bishop supream and independent And if so where are our Arch-Bishops Metropolitans and Patriarchs And why do we dispute against the Monarchical Government and not grant to Bellarmine and others that it is Monarchical in general though we deny the Pope to be the sole Monarch If joyntly in a Synod or Council provincial or national of one Nation and several Provinces or several Nations or general then they are not such as Bishops but either as members of the Synod or as delegates If as members of the Synod and none can be members but Bishops as Bishops then the government of the Church is purely Aristocratical and then it s worse then a pure Monarchy where there can be but one Tyrant whereas in a pure Aristocracy there are usually many Tyrants or at least it proves an Oligarchy And in this respect neither can a provincial Council be subject to a antional nor a national to a general If as Delegates they have this power as in general Councils they are then they cannot be the primary subject And all these if they will make their cause good they must prove which they can never do that none but Bishops have right of suffrage in Councils 3. If their title be good it must be grounded either upon Scripture or universal and perpetual custom but from neither of these can it be proved as shall appear hereafter For by Scripture its evident that the Church was made by Christs institution the immediate and primary subject and so confessed by Bishops by many great Schollars and by general Councils too The first Church which was made such a subject included the Apostles who in their ordinary capacity were but parts and members though eminent members of the same 4. If any shall say that Bishops as Officers of the Church are the primary subject of this power that implies a contradiction because if the power of all Officers as Officers is derivative and as the Apostles being Officers of Christ derived their Apostolical Power from Christ so if Bishops be Officers of the Church they derive their Power from the Church which is the primitive subject section 10 Though both the Definition and the Institution of a Bishop be uncertain and there is no Universal consent in respect of either yet I think a constant Superintendent trusted with an Inspection not only over the People but the Presbyters within a reasonable Precinct if he be duly qualified and rightly chosen may be lawful and the place agreeable to Scripture yet I do not conceive that this kind of Episcopacy is grounded upon any divine special Precept of Universal Obligation making it necessary for the being of a Church or Essential Constitution of Presbyters Neither is there any Scripture which determines the Form how such a Bishop or any other may be made Yet it may be grounded upon general Precepts of Scripture concerning Decency Unity Order and Edification but so that Order and Decency may be observed by another way and Unity and Edification obtained by other means But there are many in these our days which make Episcopacy invested with power of Ordination at least of that necessity that if Ministers be not ordained by them they are no Ministers They make the being of the Ministry and the power of the Sacraments to depend on them and they further add that without a succession of these Bishops we cannot maintain our Ministry against the Church of Rome But 1. Where do they find in Scripture any special Precept of universal and perpetual Obligation which doth determine that imposition of Hands of the Presbytery doth essentially constitute a Presbyter and that the imposition of Hands if it did so was invalid without an Hierarchical Bishop or a certain constant superintendent with them And if they will have their Doctrine to stand good such a Precept they must produce which they have not done which I am confident they cannot do 2. As for Succession of such Bishops after so long a time so many Persecutions and so great Alterations in the Churches of all Nations its impossible to make it clear Eusebius himself doth so preface unto his Catalogue of Bishops that no rational man can so much as yield a probable assent unto him in that particular But suppose it had been far clearer yet it could not merit the force of a divine Testimony it would have been only humane and could not have been believed but with a probable Faith. Nay Irenaeus Tertullian Eusebius and others do not agree in the first and immediate Successors of the Apostles no not of the Roman Church For Irenaeus makes Clemens the third whom Tertullian determines to be the first from the Apostles Yet they all agree in this that the Succession of Persons without Succession of the same Doctrine was nothing Tertullian confesseth that there were many Churches which could not shew the Succession of Persons but of Doctrine from the Apostles and that was sufficient And the Succession of Persons is so uncertain that whosoever shall make either the being of a Church or the Ministry or the power of the Sacraments depend upon it shall so offend Christ's little ones and be guilty of such a scandal as it were better for him that a Mill-stone were hanged about his neck and he cast into the Sea. The power of saving mens Souls depends not upon Succession of Persons according to humane Institutions but upon the Apostolical Doctrine accompanied by the divine Spirit If upon the exercise of their Ministerial Power men are converted find Comfort in their Doctrine and the Sacraments and at their end deliver up their Souls unto God their Redeemer and that with unspeakable Joy this is a divine confirmation of their Ministry and the same more real and manifest than any Personal Succession To maintain the Ministry of England from their Ordination by Bishops and the Bishops by their Consecration according to the Canons of the Council of Carthage was a good Argument ad hominem yet it should be made good as it may be by far better Arguments and such as will serve the Interest of other Protestant and reformed Churches who have sufficiently proved their Ministry legal and by Experience through God's Blessing upon their Labours have found it effectual But suppose the Succession of our English Episcopacy could be made good since the Reformation it 's to little purpose except you can justifie the Popish Succession up to the time of the Apostles which few will undertake none I fear will perform Divers reasons perswade me to believe they cannot do any thing in this particular to purpose but amongst the rest this doth much sway with me that there can be no Succession without some
distinct and determinate form of Consecration and Ordination and except this form be determined by a special precept of Scripture it cannot be of divine Obligation But any such special precept which should prescribe the distinct forms of Consecration and Ordination we find not at all We have some examples of constituting Church-Officers by Election with the imposition of Hands and Prayer yet this was common to all even to Deacons So that the very forms of making Bishops and Presbyters as we find them both in the English Book of Ordination and the Pontifical of Rome are meerly Arbitrary as having no particular ground but at the best only a general Rule in Scripture which leaves a liberty for several distinct Forms If any notwithstanding all this out of an high conceit of Episcopacy will refuse Communion with such Churches which have no Bishops and yet are Orthodox or will account those no Ministers who are ordained by Presbyters without a Bishop let such take heed least they prove guilty of Schisms The substance of all this is That Bishops are not the primary subject of the power of the Keys CHAP. XII Whether Presbytery or Presbyters be the Primary Subject of the Power of the Keyes section 1 IN divers parts of Europe where Episcopacy hath been abolished Presbytery did succeed and that as it is asserted by many upon such grounds as will prove it as pure an Aristocracy as that of Episcopacy was The parties indeed have been changed and instead of Bishops we have Presbyters and though the former imparity be taken away yet the form of Government which is Aristocratical remains I have formerly heard many complain that the Bishops had cast off the Presbyters and now some do not like it well that the Presbyters have cast off the Bishops yet both do seem to agree to exclude the people as distinct from the Clergy engrossing the whole Power to themselves These pure Aristocratical Forms have for the most part proved dangerous especially in the Church because they do much incline unto Oligarchy and usually degenerate into the same section 2 But to observe some Order I will 1. Examine what these Presbyters are 2. Whether these being known can according to Christ's Institution be the Primary Subject of this power 3. Add something concerning our English Presbytery 1. These Presbyters are of two sorts 1. Some are preaching 2. Some are not preaching but only ruling Presbyters or Elders The former are trusted with the Dispensation of the Word and Sacraments the latter are not Both have the same Name and are Elders yet differ much in respect of their Ecclesiastical being Of the preaching Elder I shall speak more at large in the second Book in the Chapter of Ecclesiastical Officers This word Elder we do not find used either in the Old or New Testament in an Ecclesiastical sense before we read it in the Acts and after that we find it used about fifteen times in that kind of Notion The first place is Acts 11.30 the last 1 Pet. 5.1 Except we add that of 2 John 1. In many of these places the word doth signifie a preaching Elder and Minister of the Gospel and that most clearly and evidently and if in any place it doth signifie some other Elder it will be most difficult if not impossible to define what he should be Yet this Elder which is presupposed to be distinct from the Minister of the Gospel is said to be an Officer of the Church which together with the preaching Presbyter hath power of Jurisdiction in Eccesiastical Causes To prove that there is such an Elder and that of Divine Institution three places are principally insisted upon and these I find discussed and expounded 1. In the London Divines 2. Before them in Gillaspec 3. Before him in Gersome Bucerus and they all go one way The first of these we read Rom. 12.8 He that ruleth with diligence that is let him that ruleth rule with diligence where he that ruleth must be a ruling Elder distinct from the preaching But 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not properly signifie a Governour or Ruler invested with power of Command and Jurisdiction but a prime person set above before over others for inspection guidance and due ordering of Persons Things or Actions 2. Suppose in this place it should signifie one invested with Jurisdiction how doth it appear that it is such a Ruler Ecclesiastical as is distinct from a preaching Elder There is nothing in the place to evince it 3. Seeing a Minister of the Gospel is a Ruler in Discipline as is by themselves confessed how may it be proved that the person here meant is not the preaching Elder though not as a preaching Elder but a Pastor over a Flock For it must signifie him alone or him joyntly with that other kind of Elder For if both be Rulers both must rule well 4. It cannot be demonstrated that the place speaks of Discipline at all For the place speaks of Gifts whereof one person may have many and his Duty is to exercise them all for the Edification of the Church section 3 The second place is 1 Cor. 12.28 Where the word translated Governments must signifie this Ruling Officer distinct from the preaching Elder But first We find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for to signifie a Pilot Acts 27.11 and the same word in the Septuagint used in the same signification Ezek. 27.28 29. and Jonah 1.6 when the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chobel In them also I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tachbuloth six several times to signifie Counsels or Wisdom and translated in four of these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Prov. 1.5 c. 11.14 c. 20.21 c. 24.6 And though it be true that Wisdom and Counsel are necessarily required in a good Governour invested with Power yet always they are essential to a good Counsellor and without them he cannot give good direction But 2. If we parallel the 28.29 30. verses with the 8.9 10. verse of the same Chapter we shall find that Governments signifie such as have the gift of Wisdom 2. Let Governments be Governours and the same Ecclesiastical will it follow that they were ruling Elders distinct from preaching and ruling Elders Are there none other kind of Governours but these 3. This place doth not speak of external Government and Discipline but of the Gifts of the Spirit given for the good of the Church And I never knew rational and impartial Schollars ground so great an Office upon so weak a Foundation and argue from such an obscure place in respect of this Eldership It s far from proving any Divine Institution of such an Office as it doth not so much as imply it section 4 The third place is 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially those who labour in the Word and Doctrine From hence they infer that there are ruling Elders which labour in the
Proposition I will 1. Examine two places alledged by Mr. Parker and many others for to manifest the Original of Church-discipline which I conceive are not so pertinent 2. I will most of all insist upon the words of Institution 3. I will enlarge upon those places which speak of the exercise of this power that from the manner of administration we may understand the constitution The two places are Matthew 16.19 and John 20.22 23. The first is concerning the promise the second concerning the donation of the power of the Keyes as they are by many expounded The words of the promise are these I will give unto thee the Keyes of the Kingdom of Heaven c. Many and different are the interpretations of this place as given by Writers both Ancient and Modern Popish and Protestant The difference is in two things especially 1. What this power should be 2. To whom it was to be given The power with many is the power of Discipline in foro exteriori with others the power of a Minister as a Minister 2. The person to whom this power is here promised no doubt is Peter but under what notion Peter must be considered is here the Question Some will have it to be Peter as a Monarch and Prince above the rest of the Apostles including his Successours the Monarchical Bishop of Rome Some will have Peter here considered as the mouth and representative of the Apostles and in them of all Aristocratical Bishops as their Successours Some will have him to represent the Ministers some the Elders some the Church it self And these again divide and cannot agree whether this Church here meant be the Universal Church or a particular if Universal whether Universal mystical or visible if visible whether this be the Church it self or a Representative of the same if Representative whether it must be represented by Bishops only or by Bishops and Presbyters or by Presbyters alone or by Bishops Presbyters and People If a particular Church whether it be Congregational or Diocesan or some other so that from this pronoun THEE we have Chymical extractions of all sorts of Governments Ecclesiastical pure and mixt Monarchical Aristocratical Democratical of all kind of Churches as Universal National Congregational of all kind of Governours as Popes Bishops Presbyters the People Yet I conceive this place is not meant of Discipline but rather of Doctrine The Church is the Universal against which the gates of Hell shall not prevail the Keyes are the Word and Sacraments accompanied with the power of the Spirit As building is conversion and edification so binding and loosing admission into or exclusion out of this Church The Architect and chief Master builder is Christ as he is the principal Agent in binding and loosing His Servants and co-workers are Apostles and Ministers of the Gospel amongst whom Peter was most eminent amongst the Jews Paul amongst the Gentiles For Christ used Peter first to convert the Jews Acts 2. then to convert the Gentiles Act. 10. And Paul laboured more abundantly than them all The binding and loosing in Heaven was the making of their Ministry by the power of the Divine Spirit to be effectual To this purpose D. Reynolds Spalatensis Causabon Cameron Grotius with divers of the Ancient and Mr. Parker himself who notwithstanding applies this to the power of Discipline intending thereby to prove the power of the Keyes to be Democratically in a Congretional Church Yet let it be supposed that Peter as receiving the Keyes doth represent the community of Believers Or if as such he represent them how will it appear that this Church or community is a single Congregation Or if it be such a single Congregation how will it follow from hence that the power is in this Congregation Democratically Mr. Parker should have considered that there is a great difference 1. Between Peter as professing that Christ was the Son of the living God for as such he was only a Disciple admitted by Christ into his Kingdom and Peter receiving the Keyes for as such he was above a Disciple and hath power to admit others into this Kingdom not as a Disciple but as a Minister of the Gospel section 4 The place for actual donation and performance of the former promise is said to be that of John 20.22 23. The words of Christ the Donour are these Receive ye the Holy Ghost whosoever sins ye remit they are remitted unto them and whosoever sins ye retain they are retained These have been alledged as by him so by others to prove 1. The power of the Keyes in foro exteriori 2. That this power is in the Bishops alone 3. That the Priests have power upon auricular confession to absolve and here they ground their Sacrament of Penance and their sacerdotal power in foro poenitentiali From hence some of ours have endeavoured to prove the parity of Apostles and so of Bishops against the Popes Supremacy for here they find the power promised only to Peter by name given to all the Apostles For to understand these words the better we must observe in them Donation and in it the Donour the Donee the Power the Acts of the Power the ratification of these Acts. The Donour or Person giving is Christ the parties receiving this power immediately are Apostles as Extraordinary Servants and Officers the thing given and received was the Holy Ghost that is Ability and Authority Divine and Spiritual necessary and requisite for the place the Acts were remitting and retaining the same with binding and loosing Mat. 16.19 The ratification of these Acts was the making them effectual by the concurrence of the Divine Spirit For these Acts could not be Spiritual and Divine and so powerful upon the Immortal Souls of Men nor the Apostles so much as Ministerial and Instrumental Agents in this work without a Divine Power and Confirmation of the Supream Judge making their Sentence valid and executing the same Hence that sweetest Joy and admirable Comfort of those who are Remitted and the Terrours and Torments of those that are Condemned These Acts are performed by the Word and Sacraments and the Application of the Promises or Communications to particular Persons which Application is made either more at large to a Multitude at one time or to single Persons upon some Evidence of their Qualification and it may be made infallibly so far as God shall direct infallibly or fallibly for want of clear Evidence in which Case the Sentence must be passed conditionally by Man though absolutely by God. All this is nothing to external Discipline or if it should extend so far the party remitting and retaining are not the Church but the Officers of the Church and the Officers of a Church not under a form of outward Government but under another Consideration An Ecclesiastical external Common-wealth doth presuppose an Ecclesiastical Community and the same consisting of Believers and the same united and associated for Worship and Divine performances tending to Eternal Salvation and
those thus Associated may have Communion in Divine Things and Actions and their Pastors with their Flocks before any form of Discipline be introduced or setled and these Believers may by Word and Sacraments receive Heavenly Comfort and attain Eternal Life without such Discipline and before it can be established amongst them and so I hope it is at this time in this Nation with many a faithful servant of God who by the benefit of a good Ministry with God's Blessing upon their Labours are truely converted and continue and go on in a state of Salvation as happily as many who are under a form of Government And here it is to be observed 1. That though the Apostles were extraordinary Officers infallibly directed by the Holy Ghost which Christ gave them yet ordinary Ministers lawfully called and succeeding them if they preach their Doctrine truly have a promise to convert and save the Souls of sinful Men. 2. That the Work of these ordinary Ministers is not only to feed the Flock of Christ already gathered but to convert and gather Sinners unto Christ and this not by the Rod of Discipline but the Word of God which is the Power of God unto Salvation 3. This gaining Souls to Christ is not the gathering of Churches out of Churches and Christians out of Christians to make a party of their own under pretence of a purer Reformation but it 's a far more excellent Work and of another kind tending directly to an higher end 4. After a Minister becomes a Pastour of a Flock and hath relation unto them as his Flock and they to him as his People he must needs have some Power over them and they must be subject unto him and obey him in the Lord and he hath power to remit Sins to shut and open and what he doth in this kind according to his Commission will be made good in Heaven Yet these Acts of his are not Acts of External Discipline but of his Ministerial Office as he is a Servant to Jesus Christ. This I speak not against Discipline which if agreeable to the word of God is a great Blessing but against all such who under pretence of this or that form of Church-Government disturb the Church and discomfort and discourage many a precious Saint of God. The end of this is to manifest that these places of Scripture Mat. 16.19 John 20.22 23. are no grounds whereon to build Church-Government section 5 Because former places are not so pertinent I proceed in the next place to the Words of Institution of Church-discipline you may read them Mat. 18.17 18. De exteriori foro ibi agitur Exterioris fori jurisdictio illo nec alio loco fundata est That 's the only place for the Institution and no other saith Dr. Andrews in that most learned and exact piece far above his other Works To understand this place we must observe 1. The Parties subject to this Tribunal 2. The Causes proper to that Court. 3. In what manner and order Causes are brought in and prepared for Judgment 4. The Judge 5. The Acts of Judgment upon Evidence of the Cause 6. The Ratification of these Acts and so of the Power 7. How this Ratification is obtained and the Judgment made effectual 1. The party subject to this Tribunal is a Brother If thy Brother offend thee verse 15. This may be explained from 1 Cor. 5.11 But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater c. There are covetous Persons and Idolaters of the World verse 10. and Fornicators and Idolaters which are called Brethren The former are without the latter within the Church The former are subject to the Judgment of God but not of the Church the latter are subject to the Judgment of the Church Do not thou judge them that are within So that the Subjects in this Common-wealth are Brethren Disciples such as profess their Faith in Christ. 2. The Causes are Spiritual and Ecclesiastical and must be considered under that Notion For it 's a Trespass an Offence committed by a Brother as a Brother against a Brother as a Brother whether it be a wrong against a Brother or a sin whereby a Brother is offended grieved displeased For if a Brother be a Fornicator or Idolater c. he must tell the Church and not the State he must be made as an Heathen or Publican if he will not hear the Church this is no Sentence of the State or Civil Judge it 's made good in Heaven so is not the Judgment of the Civil Magistrate It must be the Judgment of a Brother as a Brother within the Church which the Church as a Church must judge and in the name of Christ not of the Civil Soveraign and the Party offending must be delivered up to Satan not to the Sword. Yet one and the same Crime may make a person obnoxious both to the temporal Sword of the Magistrate and the spiritual Censure of the Church and may be justly punishable and punished by both though some of our English Lawyers have delivered the contrary who might ground their Opinion upon Ecclesiastical Supremacy of the King For tho' the Laws of England might determine so yet the Laws of God and Christ do not 3. The manner and order of proceeding is 1. Privately to admonish and if that take effect to proceed no further 2. If upon this the party will not reform he must be charged and convinced before two or three Witnesses and if he shall persist impenitent then he must be convented before the Ecclesiastical Tribunal upon Information and Accusation and the same once made good and evident the Cause is ripe prepared for Judgment section 6 The Judge in the fourth place is the Church Tell the Church where we must know what this Church is The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we find it used in the Old Testament about seventy times by the Septuagint who so often turn the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that name Upon perusal of the places we shall find that it signifies Assemblies and of many kinds as good bad holy prophane greater less festival civil military Ecclesiastical and Religious occasional standing orderly confused ordinary extraordinary It 's observable that very seldome some say but once as Psal. 26.5 it signifies a wicked and prophane Society Sometimes not often it 's a Military body But most of all by far a few Texts excepted it notes an holy and religious Convention or Assembly For sometimes it 's a National Polity of Israel under a sacred Notion and very often a religious Assembly for Prayer Fasting Dedications renewing their Covenant with God Praises Thanksgivings and such like Acts of Worship so that the word seems to be appropriate unto Religious Assemblies and though it signifie other Societies yet these most frequently and principally And this is confirmed from the
New Testament where it s used a hundred and eleven times at least and in all these places signifies an Assembly or Society Religious except in Acts 19.32 39 41. where it signifies both a tumultuous and also an orderly Assembly or Society or Convention as a civil Court of Judgment which signification is here applied by our Saviour to a Spiritual Judicatory for Spiritual Causes Though this be a special signification yet it signifies the number and Society of Believers and Disciples who profess their Faith in Christ exhibited and this is this Church-Christian and the People of God. Yet it signifies this People under several Notions as sometimes the Church of the Jews sometimes of the Gentiles sometimes the Universal Church sometimes particular Churches sometimes the Militant Church either as visible or mystical sometimes the Church Triumphant sometimes a Church before any form of Government be introduced sometimes under a form of Government so it 's taken and supposed by our Saviour here Grotius his Conceit that our Saviour in these words alludes to the manner of several Sects Professions as of Pharisees Sadduces Essenes who had their Rules of Discipline and their Assemblies and Convention for the practice of them may be probable Yet without any such Allusion the place is plain enough from the context and other Scriptures Erastus upon the place is intollerable and most wofully wrests it so doth Bishop Bilson in his Church-Government and is point-blank contrary to D. Andrews who in his Tortura Torti doth most accurately examine interpret and apply the words and most effectually from thence confute Bellarmine One may truly say of that Book as he himself said of Austin's Treatise De Civitate Dei it was opus palmarum For Civil Common Canon-Law Politicks History School Learning the Doctrine of the Casuists Divinity and other Arts whereof he makes use it is one of the most learned and accurate of any put forth in our times By his Exposition of this Text he utterly overthrows the immediate Jus Divinum of Episcopacy in matters of Discipline and Ecclesiastical Jurisdiction He plainly and expresly makes the whole Church the primary subject of the Power of the Keys in foro exteriori Therefore suppose the Bishops were Officers by a Divine Right as he endeavours to prove tho' weakly in his Letters to Du Moulin yet at best they can be but the Churches Delegates for the exercise of that Power And it is observable that divers of our Champions when they oppose Bellarmine's Monarchical Government of the Church peremptorily affirm the Power of the Keyes to be in the whole Church as the most effectual way to confute him yet when they wrote against the Presbyterian and the Antiprelatical party they change their Tone and Tune But to return unto the words of Institution 1. The word Church here signifies an Assembly 2. This Assembly is an Assembly for Religion 3. The Religion is Christian. 4. This Assembly is under a form of External Government 5. This Government presupposeth a Community and Laws and Officers Ecclesiastical These presupposed it 's a juridical Assembly or a Court. 6. Because Courts are Inferiour Superiour and Supream it signifies all especially Supream 7. It determines no kind of Government but that of a free State as shall more appear hereafter 8. Christ doth not say Dic Regi tell the Prince or State nor Dic Petro tell Peter or the Pope as though the Government should be Monarchical either Civil or Ecclesiastical nor Dic Presbytero tell the Elders nor Dic Apostolis Episcopis aut Archiopiscopis that the Government should be purely Aristocratical nor Dic Plebi that the Government should be purely Democratical nor Dic Synodo tell the Council general or particular But it saith tell the Church wherein there may be Bishops Presbyters some Eminent Persons neither Bishops nor Presbyters There may be Synods and all these either as Officers or Representatives of the Church and we may tell these and these may judge yet they hear and judge by a power derived and delegated from the Church and the Church by them as by her Instruments doth exercise her Power As the body sees by her eye and hears by the ear so it is in this particular but so that the similitude doth not run on four feet nor must be stretched too far This being the genuine Sense favours no Faction yet admits any kind of Order which observed may reach the main end For this we must know and take special notice of that Christ will never stand upon Formalities but requires the thing which he commands to be done in an orderly way Yet it 's necessary and his Institution doth tend unto it to reserve the chief Power in the whole Body otherwise if any party as Bishops or Presbyters or any other part of the Church be trusted with the power alone to themselves they will so engross it as that there will be no means nor ordinary jurisdiction to reform them Of this we have plain Experience in the Bishops of Rome who being trusted at first with too much Power did at length arrogate as their own and no ways derived from the Church and so refused to be judged For if the Church once make any party the primary subject of this power then they cannot use it to reduce them Therefore as it is a point of Wisdom in any State to reserve the chief power in the whole Community and single out the best and wisest to exercise it so as if the Trustees do abuse their power they may remove them or reform them so it should be done in the Church If any begin to challenge either the whole or the Supream power as Officers many of these nay the greater part of them may be unworthy or corrupted and then the Church is brought to straits and must needs suffer Some tell us that the King of England by the first Constitution was only the Supream and Universal Magistrate of the Kingdom trusted with a sufficient power to govern and administer the State according to the Laws and his chief work was to see the Laws executed Yet in tract of time they did challenge the power to themselves as their own and refused to be judged Yet in this Institution if Peter if Paul tho' Apostles do offend much more if Patriarchs Metropolitans Bishops Presbyters do trespass we must tell not Peter not Paul not an Apostle not a Bishop not any other but the Church No wit of Men or Angels could have imagined a better way nor given a better expression to settle that which is good and just and prevent all parties and factions and yet leave a sufficient latitude for several orderly ways to attain the chief end section 7 The Judge being known the Judicial Acts of this Judge must be enquired into in the fifth place and these are two the first is binding the second loosing For all Judgment passed upon any person is either against him and that is binding
some consideration or because the Apostles were in it and acted as Extraordinary Ministers of Christ invested with an Universal power over all Churches or because they were received afterwards in every particular Church or because the matter was determined in Scripture and out of it declared to be the mind of God which seems to be implied in these words It seemed good to the Holy Ghost and us ver 28. For all Canons should be so made as to be clearly grounded upon some special or general precepts of Scripture which were revealed by the Holy Ghost for they should bind more in respect of the matter and the reason upon which they are grounded than in respect of the multitude of Votes For one good reason from the Scriptures is more binding than the consent of all general Councils in the World. Another Query there is why this Controversie should be determined at Jerusalem and not at Antioch or any where else whether it was because that was the Mother-Church or because the Apostles were there at that time resident or because other Churches were not so fully constituted or because there might be there representatives from all other Churches or because they who sprang the Controversie at Antioch came from Jerusalem and pretended the Authority of the Apostles and of that Church and because it was agreed at Antioch to refer the cause to the Apostles and Elders at Jerusalem Besides all these there is another doubt concerning the Members which did constitute this Synod whether the Apostles only or the Apostles with the Elders or besides these the Brethren as distinct from them or whether if all these were of the Synod the Elders and Brethren had any decisive voice or no But to leave these doubts It s certain out of the Text. 1. That upon a controversie raised at Antioch by some who came from Jerusalem it could not be after much disputation there ended 2. That it was agreed that Paul and Barnabas with others of them should go unto Jerusalem to the Apostles and Elders about this Question 3. When these Delegates came to Jerusalem they were received of the Church the Apostles and Elders 4. Upon this and them acquainted with the controversie the Apostles and Elders came together to consider of this matter 5. In this Assembly after much disputation both Peter and James gave strong reasons why Circumcision and the Ceremonies of the Law should not be imposed upon the believing Gentiles 6. Upon these convincing reasons it pleased the Apostles and Elders and the whole Church to send special Messengers and Letters concerning the definitive sentence of the Councel unto Antioch 7. The Synodical Letters were written in the name of the Apostles Elders and Brethren in this stile It pleased us and seemed good unto us Divers particulars are here observable as 1. That we do not read that Paul acted any thing as a Judge in this controversie joyntly with the rest of the Synod and perhaps the reason might be because he was considered as a party for no man not an Apostle should be judge and party in the same cause 2. That the Apostles did not act as immediately inspired in this particular and according to any extraordinary but an ordinary Ecclesiastical power for there was much disputation 3. They did not suddenly and instantly proceed to vote the matter but they met to consider of it and debated and disputed much before they determined 4. The determination was not grounded upon the multitude of Votes but upon Divine Revelation and Scripture though not expresly yet by way of consequence as appears both from the words of Peter and of James 5. That which is the principal thing for which this Text is alledged is this that the controversie is not refered to one Apostle as to Paul alone or Peter alone or James alone but to the Apostles joyntly and not to them alone but to the Elders nor to them and the Elders alone but to them with the Bretheren and the whole Church 6. That all these gave their consent for it pleased the Apostles and Elders and the whole Church If Peter alone had been made Judge then the Pope if only the Apostles then the Bishops if the Elders alone then the Presbytery if the Bretheren alone then the People would have challenged every one severally the Legislative power in Synods to themselves alone Lastly by this we learn upon what occasion such great Assemblies are requisite if not necessary we might add that they convened by the permission not commission of the Civil Power section 11 By this you understand how and by whom the Legislative Power was exercised Of the exercise of the second branch of power in making Officers we read Acts 1.15 For 1. Upon the death of Judas one of the sacred Colledge of the Apostles a place was void This was the occasion 2. Peter conceives that another must be surrogated and succeed him in that place 3. In an Assembly of an hundred and twenty as a Chair-man he proposeth the matter 4. Acquaints them with the occasion of a new Election and lets them understand the necessity of it saying There must one be Ordained as a Witness with us of Christ's Resurrection The reason he concludes from these words of Psal. 119.8 His Office Charge or Bishoprick let another take By which words God signifies and commands that upon the death of Judas another must take the Charge with the rest of the Apostles 5. Upon this the Assembly proceeds without any Conge-disler or Lience from any other to the Election and propose two Justus and Matthias both well qualified and in that equality that they knew not whether to prefer 6. Because they could not determine whether was the fitter nor upon a Determination give a Commission to make an Apostle therefore by prayer and lot they refer and commit the cause to God who chuseth Matthias In this Election divers things are considerable 1. That if Matthias and Justus were of the number of the seventy Disciples as it 's very probable if not certain there was an imparity between the twelve Apostles and seventy Disciples in respect of their place yet what this imparity was and whether it should continue in the ordinary Officers of the Church succeeding them is not here expressed 2. That the Election of the highest Officer in the Church even of an Apostle was committed to this Assembly as fit to judge of his Qualifications 3. That none should take upon them to elect a Minister or Officer of the Church who is not able to judge of his fitness for the place 4. That God gives none any power to elect or ordain and constitute any a Minister Officer or Representative of the Church who is not duly qualified for to do the work of the place for which he was elected Justus and Matthias must be able with the Apostles to bear witness of the Resurrection of Christ. 5. The principal thing for the point in hand to be observed
is that neither Peter nor any of the eleven do take upon them to elect or design any person or persons by themselves alone but commit it to the whole Assembly and the whole Assembly elected prayed cast losts 6. That though these persons very eminent and full of the Spirit could and might design the persons but not give the power of Apostleship To this Head belongs the constitution of Decons Acts 6. Where we read of the occasion and in some sort of the necessity of this Office. For 1. The Apostles knew there was a kind of necessity of such an Officer as a Deacon and it was no ways fit to distract themselves in serving of tables and neglect the great business of word and prayer 2. That they call the multitude together 3. They propose the matter unto them and signifie what manner of persons Deacons should be and commit the election of persons amongst them rightly qualified to them 4. They elect persons fit for the place 5. They present these persons 6. The Apostles pray and lay hands on them Whether they used any form of words in this imposition of Hands we do not read The thing principally to be considered in this business is that the Apostles themselves alone do not take upon them to chuse and constitute these Deacons To this may be added that Paul doth not take upon him to send the charity and benevolence of the Corinthians collected for the poor Saints at Jerusalem but refers it to themselves to approve by Letters such as they would use as their Messengers 1 Cor. 16.3 section 12 The third branch of the power of the Keyes is that of Jurisdiction which we find exercised in the Church of Corinth or rather a command of the Apostles binding them as having that power to exercise it reproving them in that they had not done it already in a particular case and giving directions how it should be done Out of the Apostles directions 1 Cor. 5. we might pick a model of Church-government for there we have an Ecclesiastical community under a form of Government and that is the whole Church of Corinth 2. We have the members of this community and they are the sanctified in Christ Jesus and such are called to be Saints 3. We have the relation of these one to another they are Brethren yet every particular brother subject to the whole Church 4. We have the power of Jurisdiction and the same in the whole body 5. We have the power of Excommunication and by consequence of absolution and other Ecclesiastical censures and these in the whole Church which is reproved because they do not exercise it upon so great an occasion and for so great a cause They are commanded to purge out the old leaven and to cast out and put from amongst them that wicked person because they had power to judge 6. The persons subject to this Jurisdiction is every one that is a brother of that Church 7. We have the causes which make these persons and brethren of that Church liable to censure and they are scandals whereof we have a catalogue whereby we may understand by analogy others not expressed 8. We have the form of the sentence of Excommunication which must be solemnly passed in a publick Assembly convened proceeding and passing Judgement in the Name of Christ. 9. In this Judgement we have the Apostle passing and giving his vote by Writing with the rest of that Church 10. We find that neither the Apostle nor they can judge them that are without but they are reserved to Gods Judgement 11. We have the end of Excommunication which here is twofold 1. In respect of the party Excommunicated 2. Of the Church and his fellow-members In respect of the person Excommunicated the destruction of the Flesh by some punishment for a time that the spirit may be saved in the day of the Lord. In respect of the Body of the Church the preservation of the same from infection of the old leaven of malice and wickedness that so not only single persons but the whole Society may be continued pure This is the rule of Excommunication the rules of absolution we find 2 Cor. 2. where we may observe first the person capable of it and it is such an one as having been punished by many and the punishment proves sufficient because by it he is grieved humbled for his sin in danger to be swallowed up with over much sorrow and by Satan to be tempted to despair in a word when the party is penitent and he appears really to be so 2. The nature of Absolution which is to forgive and confirm our love unto him 3. This sentence of Remission and Reconciliation must be pronounced in the Person of Christ. 4. The Persons who must pass this Sentence and see it executed are the same who Excommunicated him who here were Paul and the Church of Corinth 5. The end of this Act of Judgement which is to comfort and restore the party Penitent yet in this you must conceive all this is to be done in an orderly and not in a confused and tumultuous manner both for the Time the Place the Order of Proceeding and the Persons who manage the Business and denounce the Sentence For these things must be committed to some eminent Persons who are fit for such a work For though all must agree yet some must exercise the Power in the Person of the Church We might further Instance in the seven Churches of Asia For Ephesus though reproved for her falling from her first love yet is commended for her severity against the Nicolaitans Rev. 2.6 The Church of Pergamos is blamed for suffering such amongst them as taught the Doctrine of Baalam and the Nicolaitans so is the Church of Thyatira because she suffered that woman Jezabel who called her self a Prophetess to teach and seduce Christs Servants to commit Fornication and to eat things Sacrificed to Idols This was the remisness of Discipline and neglect of the exercise of the Ecclesiastical Jurisdiction wherewith not only though perhaps principally the Angels but the whole Churches are charged section 13 The total Summ of all these particulars is this That the Primary Subject of the Power of the Keyes is the whole Church This appears From the Institution acording to which we must Tell the Church The Church must bind and loose 3. Her Judgment shall be ratified in Heaven Exercise thereof in Legislation by the whole Church Constitution of Officers by the whole Church Jurisdiction by the whole Church If any shall say that the power is in the Apostles or Bishops or Superintendants lawfully constituted its true if that its in the Presbyters it s so if that its in the Brethren or People it cannot be denied Yet if any will argue from these places that its in the Bishops alone or in the Presbyters alone or in the Brethren alone or in the Officers or Representatives of the whole Church primarily it cannot be true If
some Congregations in some cases may be the subject of this power in this degree nor whether every well constituted Congregation may not have and exercise Discipline within themselves for some particulars For this will be granted them For both the Presbyterian and also the Parochial Congregations and Vestries did so under the Bishops But whether their Congregations gathered in their manner be this primary Subject and this according to any precept of Christ Or if we leave out that restriction of being gathered in their manner whether by any Institution and precept of Christ the independent power of Discipline doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily belong unto a Congregation For if it do then it belongs in this manner to them and them alone as single Congregations and to no other Association of Christians And if any other Association do assume it they transgress a precept of Christ which is of universal and perpetual Obligation For to prove the affirmative Mr. Parker makes use of the words Synagoga and Ecclesia as most commonly taken in Scripture And the dissenting Brethren instance in the first Apostolical Churches Mr. Parker's first Argument is taken from the signification of the words Ecclesia and Synagoga in Scripture And 1. He presupposeth that these signifie a Congregation 2. That a Congregation is an Assembly meeting in one place 3. Hence he infers that nulla Ecclesia prima quae non Congregatio His meaning is that if the people of any Precinct as of a Diocess or Province exceed the bounds of a Congregation so that they cannot conveniently and ordinarily meet in one place they are not that first Church to which the power of the Keys doth primarily and originally agree And he alledgeth for this purpose Dr. Reynolds saying That in every place of the Old and New Testament Synagoga Ecclesia est and as well Synagoga as Ecclesia when they are said to speak of a Congregation political signifie only an Assembly meeting in one place Polit. Eccles. lib. 3. sect 3. For answer hereunto it will be sufficient to examine the signification of these words as used in the Scripture and by that we shall see whether the Argument from the signification of the word be good or no. To this end it may be observed that the word Synagoga is used by the Septuagint a hundred seventy times if not above in the Old Testament under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find it an hundred and twenty times and in the first eight places it signifies the Congregation of all Israel which consisted of six hundred thousand fighting men besides women and children as Exod. 12.3 6 19 47 verse and chap. 16.1 2 9 10. Judges 20.12 It 's an Assembly of four hundred thousand at least The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 37 turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation and in the three first places an Assembly or Congregation of Nations as Gen. 29.3.35.11.48.4 Cyrus his Army gathered out of many Nations is Kahal Synagoga Jeremy 50.9 So the vast Army of Gog and Magog is Synagoga a Congregation Ezek. 38.4 Again as Synagoga may signifie a Congregation of many thousands and a far greater number than Mr. Parker's Congregation so the word Ecclesia is used under the word Kahal seventy times as formerly upon another occasion was noted and in the first place it signifies the Congregation of all Israel both in Levit. 8.3 and also Deut. 18.16 It many times signifies the Assembly of Israel sometimes a general Representative In the New Testament Heb. 12.23 it 's the general Assembly of the first-born which are written in Heaven Eph. 4.22 it 's that body whereof Christ is Head and Chap. 2.20 that building whereof the Apostles and Prophets are the foundation and Christ the chief corner-stone From all this it 's clear that the words Ecclesia and Synagoga signifie besides Civil and Military Ecclesiastical Assemblies and the same either political or local and the place is either particular or special or general in which sence a whole Region and vast Country may be one place So that one fallacy 1. is in the word place 2. another in the word Assembly meeting in one place For 1. The Assembly and Meeting may be rare and extraordinary as the words do divers times signifie as is evident and this cannot agree to Mr. Parker's ordinary and convenient Meeting 2. They signifie Assemblies meeting in far greater numbers than in his Congregation For the number of persons which made up divers of these Assemblies were thousands nay hundreds of thousands as four hundred thousand five hundred thousand nay millions and whole Nations And if so then they who stand for a National Church will desire no more the Provincial and Diocesan party will be content with fewer Again the words sometimes signify a political Society consisting of such persons as shall never meet together in one place except at Christ's right hand and in the place of Glory So that if the former distinction used in stating the question be remembred and the question be understood thus That some Congregations such as Mr. Parker describes the Church to be may sometimes in some respect be the subject of an independent power of the Keys then these places are not much against him But if he understand it so that if any Church exceed the bounds of his Congregation of so many as may ordinarily and conveniently meet together it 's not of Christ's Institution nor can be the primary Subject of this power then his Argument a nomine ad rem from the word to the thing is no Argument But suppose the words should always signify one Congregation which may ordinarily meet in one place which yet they do not how will it follow from any of those places that such a Congregation and none other is this primary subject section 5 His second Argument is taken from the description of the Church as represented to John the Divine Rev. 4. For he takes it for granted that the Church there mentioned consisting of twenty four Elders and the four Beasts was a congregational Church or rather that the Church there was a Congregation in his sence Answ. But 1. Let it be granted that there is a description of a Church and the same Christian visible yet it will no ways agree to his Congregation For 1. There is an allusion made to the Congregation of Israel pitching in four Squadrons under four several Ensigns as the Ensign of Judah was a Lion and three Tribes under every Ensign with the Priest and Levites encamping next the Ark between it and the Squadrons This was a Congregation as you heard before of 600 000 Men besides Women and Children 2. This Congregation of the four Beasts and twenty four Elders sing a Song of praise unto the Lamb Christ and acknowledge that he was slain and had redeemed them to God by his blood out of every kindred and tongue and people and nation Rev. 5.8 9. This is a Congregation
every one of the first Apostolical Churches were Congregational and only Congregational and none of them Parochial or Classical or Synodical or Diocesan or National or had any Presbytery above a Presbyter That which they would hence infer is that only a Congregational is the first Church agreeable to the first institution and the first subject of the power of the Keys The Argument in form may be this All rightly constituted Churches ought to be like the first Apostolical Churches But all the first Apostolical Churches were Congregational Therefore all rightly constituted Churches are Congregational The Major is very doubtful and admits of many restrictions The Minor is denied The conclusion as inferred from these premises is not to purpose 1. The Major presupposeth that all good examples are to be followed and that they are equivalent to a binding precept But this is certain whatsoever they or others may say that examples as examples though good do not bind to imitation for they only bind by vertue of some Precept or Divine Institution The Apostles in the first plantation of Churches did many good things which we cannot imitate and if we could yet if their practice in those things was not grounded upon a precept of universal and perpetual obligation it doth not bind us They did many things by vertue of some particular precept binding them as Apostles and no ways else and some things in extraordinary Cases upon extraordinary Occasions In this respect the first Churches planted by them might differ in many things from all other Churches in future times Therefore if the Major should be to purpose it must be understood so that all Churches rightly constituted are bound and that by some Divine Precept of Universal Obligation and perpetual force to be like unto the Apostolical first Churches in all things and especially in this that they were Congregational How they will prove this I know not and if they prove it not clearly they do nothing to purpose 2. The Minor is denied both by the Episcopal and Presbyterian and in particular by the Divines of the Assembly who more particularly and distinctly answer all the proofs brought by them to affirm it Their proof is by way of Induction as the Church of Jerusalem Samaria Damascus Antioch and so of the rest were Congregational Where 1. The term Congregational must be understood 2. We must enquire whether the induction be sufficient or no. 1. A Church may be said to be Congregational in respect of Worship or Discipline In respect of Worship two ways 1. Of Prayer and Word 2. Of the Administration of the Sacraments either of Baptism or the Lords Supper as the Assembly doth well distinguish Now how will they prove that the whole Church of Jerusalem with all the Members thereof did constantly meet in one place to administer and receive the Lords Supper where is the Text that expresly or by consequence saith any such thing Again a Congregational Church may be in respect of Discipline and that several ways For 1. A Congregation may signifie a Community of Christians as the primary subject of the power of the Keyes 2. This Community exercising in this power and that either by a Representative of the whole or some part If they understand them to be Congregational in respect of the exercise of Discipline so that their Representatives of part or the whole might all of them congregate and meet at one time in one place as ordinary or extraordinary occasion should require in this sense it will be granted that even the Church of Jerusalem in its greatest extent was Congregational but this is not their sense For they mean by Congregational such a Community and Vicinity of Christians as that all and every one of the Members may ordinarily and conveniently meet at one and the same time in one and the same place not only for Discipline but Worship and so that if any multitude of Christians exceed this proportion they must divide and erect a new Independent Judicatory and they were bound so to do if they did not they ceased to be such Churches as Christ did institute and could not be the primary subject of the power of Discipline How they should prove the Minor in this sense I do not understand They who first took up this Congregational Notion perhaps had a design to overthrow Diocesan Bishops and this was thought an effectual means for that end and if this conceit had not first possessed their minds they would never have imagined any such thing to be so much as implied in these examples But suppose some such thing to be implied at least for expressed it is not in these places the Induction may be said to be imperfect For there were many Churches planted by the Apostles and far more than are mentioned in the Acts of the Apostles For Paul upon his Conversion went into Arabia and then returned again to Damascus Gal. 1.17 Other of the Apostles no doubt went into Aegypt Aethiopia India Persia Armenia Spain France Germany Yet none of these Churches are mentioned in the Scripture-History Therefore it might be said there is not a sufficient enumeration of particulars to make up a general But suppose these Churches to have been Congregational at first it 's certain they enlarged and multiplied to far great numbers in after times and though this be certain yet it 's no ways certain that upon this multiplication they did divide into independent Congregations and erected independent Judicatories in every particular Congregation and were bound so to do and that by a Divine Precept And I wonder much at Mr. Parker that he should argue so much against a Diocesan Church and yet grant that all Israel consisting as he himself confesseth of many Myriades should be but one Congregation which was of a far greater extent than a Diocess Whether this Congregation was as now it is by many managed amongst us be not formally Schism as it is charged by some Learned Men I will not here debate But this I must needs say that such Congregationals as by this notion go about to unchurch all other Churches which are not cast in the same mold must needs be guilty of some such crime It was first set up to oppose Diocesan Churches and now to oppose Presbyterian Classes But there is another thing which I wish all Wise and Judicious Men to consider whether this doth not tend unto or at least give occasion of Schism and also to inform themselves what effects it hath had hitherto yet so as to distinguish between these effects of it which are per se and flow from the nature of it and such as are per accidens Yet in the mean time Charity Meekness Humility Pity of weak Brethren becomes us all who profess our selves Christians and we ought to stand well affected towards all who seem to us to look towards Heaven Let us further consider how far rational and pious men agree and according to those things
man was made 3. When Nations who knew not Christ should come unto him These I say were not fulfilled in the Apostles times 4. Many of the Primitive Christians after their conversion continued for a certain time without any set-form of external Government or perfect Rules of New-Testament-worship except to Word and Prayer were setled Hence those words of the Apostle The rest will I set in order when I come 4. Even within the compass of that time which the Scripture-History reacheth there was a great inequality in the Apostolical Churches for the number of the persons which was far greater in one Church than in another and in the same Church fewer at the plantation and far more numerous afterward For the Kingdom of God was like leaven which did spread and diffuse it self and to a grain of Mustard-seed which did grow mightily 5. After many of these became formal Polities they encreased so much that without divisions and subdivisions they could not be well ordered so as that every part should be subjected to the whole This Ecclesiastical History testifies 6. Seeing 1. That the inequality of the first Churches planted by the Apostles was so great in the former respects 2. That some of them were incompleat not fully formed not grown up to their full stature 3. That most of them did mightily encrease and enlarge afterwards 4. That the Prophesies of the glorious Enlargement of the Church began but to be fulfilled in the times of the Apostles therefore those first Churches as in the Apostles times could be no obligatory examples to us for matter of extent except with admission of some great latitude From all this it follows that the Rules whereby this Controversie must be decided must be the generals of decency and order so far as they may prove most efficaciously conducent unto the preservation and edification of the Body Yet we must have a special care to observe the Institution and the Examples agreeable thereunto And that Church which is ordered according to these Rules and most effectually tends unto these ends is the best and most approved of Christ. He doth not respect and value Churches as they are Congregational Presbyterian or Episcopal nor as of more narrow and larger compass nor as of less or greater number but as so ordered as to discover false Brethren reject Hereticks purge out the old Leaven cast out scandalous persons free from the Doctrine of Nicolaitans and Jezabel and keep themselves in Unity and Purity And surely as our Christian Profession is disgraced so is God highly displeased because we so miserably distract God's people and urge upon them such accidentals with so great importunity though they be neither essential nor necessary to good Government section 10 I might instance 1. In the Church of Israel which no doubt was National from the times of Moses till the Raign of Jeroboam all which time it continued entire in one body adequate to the State and was never divided into independent Congregations This example is not to be slighted as it is by some For this Church was modeled enlarged and confined by God himself neither was it in this particular any Type or Shadow of something to come which upon the coming of Christ and the Revelation of the Gospel was to vanish And this at least will prove that a National Church under one supream Judicatory is not unlawful in it self 2. I might add that it 's no where prohibited in the New Testament 3. That it 's agreeable to the Rules of Decency and Order 4. That it 's not contrary to the Institution 5. If the State be Christian it may have much help and many advantages from the State especially when the divisions of Church and State are the same But 6. If a Congregational Church may be lawful then a National may be so too And the reason of the consequence is because a National may be as easily and as well nay more easily and better governed than a single Congregation much more than thousands of independent Congregations in one and the same State. That the multitude of Christians in one Nation associating and uniting in one body and subjecting it self to one supreme Judicatory may be better ordered than many independent Congregations in the same Nation is evident For 1. they may be far more firmly united and far more free from Schisms and Separations 2. Order which is the life of Government may far more easily be established and observed 3. It will be far stronger to preserve it self from all opposition both within and without 4. It will be furnished with far more excellent persons endued with excellent qualities for to make Officers and Representatives 5. It will be of far more Authority 6. It will be far more able to reform and reduce into order the greater Multitudes and whole Congregations and the greatest persons 7. It will be far more able to receive Appeals to make Canons give Advice hear and determine the most difficult Causes and to execute their highest Judgments One reason of all this is because so many Gifts of the Spirit may be united in one To clear this more fully we may consider a difference 1. Between a single Congregation independent and a national Community under one and the same power of the Keys 2. Between a multitude of these independent Congregations supposing all the Christians of a Nation made up their several Polities and all the Congregations of a Nation united severally for Worship and some acts of Discipline yet all subject to one supreme Judicatory Ecclesiastical For the first difference it 's two-fold 1. In the number of persons 2. In the distance of place in respect of the parts and members of these Bodies both which if they be too great are thought to be impediments of Government As for the number of persons 1. They must not be too many as they ought not to be too few 2. They are far more for number in a National than in a Congregational Church 3. As for this great multitude of a Nation if not too vast reason and the same confirmed by experience will tell us that by distinction and a wise division with a co-ordination of parts equal and a subordination of the less to the greater and all the several parts unto the whole a multitude though of millions may be united into one organical Body and governed as one Man. And by the way we may take notice of a mistake in Mr. Hooker of New England who thinks that a Church or Community of Christians cannot be an organical Body till Officers be made whereas the making of Officers is an act of Administration and presupposeth the Constitution whereby it 's properly and formally organical before any act of Administration But to return that whereby so many are made one is order which unites Heaven and Earth and all things therein in one Body much more a petty multitude of Christians of one Nation This is apparent in all
be so much reason and wisdom in their Determinations as that they will bind more by vertue of the matter than the authority and votes of their persons We might add that in these Independent Congregations there is neither any conveniency or necessity that all the Members should meet either for Juridical or Legislative Acts though it be expedient that all should know what is done They call women and children together for Worship but not for matters of Judgement and Discipline It 's sufficient if such as are rational and judicious have suffrage in the same matters Marsilius in his Defensor Pacis determines the Power of Legislation to be in Populo aut civium universitate Yet he grants that the Laws may be made Per valentiorem partem or their Trustees and that what is so done by them is done by all But in this particular he excludes women children servants strangers though inhabitants if not incorporated likewise Mr. Parker who gives the whole and independent Power of the Keys into a Congregation under a Democratical form yet will have the exercise of this power in the Officers in an Aristocratical mode Seeing therefore that neither multitude of persons nor distance of place nor impossibility of a vertual and sufficient Convention of all the Members being the differences between a National and Congregational Church and conceived to be the impediments of good Government are no impediments I know no reason but that all the Christians of a Nation may be as well governed by a subjection to one supream Judicatory as a Congregation independent section 13 But let us oppose this National Community under one supream Tribunal to a thousand or more Independent Congregations as hitherto we have compared it with one single Congregation and then that which was affirmed will be more apparent For 1. a National Community Christian may have the same Members the same gifted Men the same Officers and the like Assemblies for Worship as subjected unto one Tribunal which the same number of Christians in the same nature divided into a thousand or more Independent Polities may have And the same gifted Men and Officers may act more effectually for the good of the whole when they are thus united then when scattered and divided like the vital Spirits in so many several Bodies For vis unita fortior and the being more firmly orderly and regularly united may more easily animate and effectually move and direct one body though great then so many bodies independent one upon another and severed though little 2. Again in this National Body every Congregation Classis Province may act order hear and determine matters belonging to their Cognisance and within their Precincts without troubling any general Representative except in the highest most difficult businesses of general concernment which with all extraordinary matters are reserved for that highest Assembly And all this is done according to the Rules of Government allowed by God and practised by the best Polities in the World. 3. The Congregationals grant that any of their single Congregations independent in a difficult point or business may take the advice of twenty thirty forty other Congregations or more yet if the Major part of them or all should agree and give their judgment that one Congregation shall not be bound by their advice but shall have power to judge against it or subscribe unto it seeing in this case no Scripture binds this or other Congregations to be independent or perhaps allow any such thing except in some extraordinary cases it were worth the serious consideration of wise men whether it be more agreeable to the Rules of good Government and the general Precepts of Church-discipline that one of these Congregations alone should have the power to determine and that finally this difficult cause and all the rest only to advise then that joyntly with this one all the rest and most of them as good and some perhaps better should have power not only to advise but determine And whether this determination of all joyntly were not likely to prove better and more effectual and more conducing to the end of Discipline than that Determination of one But against this two things may be said 1. That all those other Congregations may err but this is but to suppose and to suppose a thing both unlikely and extraordinary that forty well constituted Churches may err and that one be free from errour 2. By this it seems to follow that in some difficult cases one National Church may not only take the advice of many others but subject themselves unto them But 1. we are bound only to submit unto the Word of God made clear unto us though it be very likely that many seeking God and making right use of the means are more likely to find out truth and understand the Word of God better than one 2. I staid at a National Church and did not expatiate further because experience hath taught us how prejudicial it hath been even to this State to suffer Appeals to be made either unto Forreign Churches or States Neither is it fit in respect of the Civil Soveraign Christian that the Church within this State should any ways depend upon any other Church whatsoever section 14 I had said before that a national Multitude of Christians associated into one Body and subjected to one supream Power of the Keys may be as easily and as well governed and edified as if they were divided into many several Communities and independent Congregations Now I add that in divers cases they may be more easily and better governed and edified This might be made manifest 1. From the many conveniences which will follow from the Multiplication of Independencies in a national Church and Christian State all which by an internal connexion and subordination may be avoided Histories read with attention and understanding will manifest this and the experience of these times in our Church and Nation 2. From the disproportion and also the difference between the Church and State in respect of the extent and the multitude of independent Polities Ecclesiastical within the bowels of one entire Civil Common-wealth Christian. I do not mean that the Constitution of the Church and State should be the same so that if the State be Monarchical the Church should be such too or if Aristocratical it should be Aristocratical For though God hath determined the model of the Church yet he hath not so particularly defined the Constitution of the State. Neither do I affirm that the Church by any Divine Precept is bound to be co-adequate to the State only this I say it will be convenient advantagious to the Church and agreeable to the general Rules of Decency and Order 1. That it be co-adequate to the State. 2. That there be but one independent Church in in one national State except there be some special impediment But not to insist so much upon these a third and greater reason to prove this is taken from the insufficiency
to be Officers or at the best Representatives and not challenge to themselves alone the Original power of the Keys Let the People not be wronged or any ways deprived of that right which is theirs by the Rules of the Gospel 4. Let us make our Christian associations neither greater nor less than Christ allows us and which may be fittest for a good administration 5. Let 's not impose upon others any form or model of Church Government which is not agreeable to Christs Institution nor assert those things to be of Divine Authority which are not clearly grounded upon some Divine Precept 6. In things not necessary either to Salvation or the good of the Church or not plainly conducing to the edification thereof le ts grant a latitude And in such things though we may differ in judgment yet le ts agree in affection and in charity bear one with another till we be better informed 7. Let the Nation continue divided into Counties as it is and the Divisions of the Church be made accordingly or some other way if any better may be found out 8. Let the primary subject of the power of the Keys to be the whole and exercised by the best in every Precinct but let the highest causes and the most difficult cases with the Nomothetical part be reserved for the general Representative In all this the assistance of the State is to be implored and we must do nothing to the prejudice of their just power nor give them any causes of jealousies or suspitions 9. Some special care must be taken not only for the edification of the more knowing and professing Christians but also for the instruction of the ignorant and reformation of the prophane and scandalous and this latter is the more difficult work This cannot be done so well by Itinerants as by fit persons fixed in their several charges 10. The chief interest of the Nation as Christian is as you formerly heard the substance of the Protestant religion which consists not in Episcopacy or Presbytery or Independency nor meerly in a separation from the Church of Rome as corrupt and parted from the purity and simplicity of the Gospel for this is but negative but in certain positives of Doctrine Worship and Discipline clearly agreeable to the Gospel Neither need we go to lay a new Foundation but consider what the former Doctrine Worship and Discipline was and retain the best reject the superfluous rectifie that which was amiss and supply and perfect the defects When all this is done it were good that some forms of these established by Authority may be made publick yet so that all these may be plain and clear and consonant to the Gospel By doing thus we might testify to the world that we continue Protestants and reformed Christians and that our design was reformation and not confusion and abolition of saving truth amongst us The summ of this Discourse is Christ hath given the power of the Keys the Church to which it 's given is the primary subject and is bound to exercise it by her Officers and Representatives for the Churches good For as the Apostolical so this power was given for edification not destruction 2 Cor. 10.8 CHAP. XV. Of subjection in general and the subjects of a Civil State. section 1 IN the former part I have according to my poor ability declared 1. What the Act of Government is 2. That the subject of it being a Common-wealth both Civil and Ecclesiastical it hath two parts 1. The Constitution 2. The Administration of the same 3. That the matter of a Common-wealth is the Community and the Form and Order of Superiority and Subjection 4. That there are two integral parts of a Common-wealth 1. Pars imperans the Soverain 2. Pars subdita the Subject 5. What the power of a Soveraign is how it is acquired how disposed and that both in a Civil State and Church Now according to order comes in Pars subdita to be considered both in a Civil and an Ecclesiastical notion What a Subject in a Civil State is cannot be known in particular except we know the nature of subjection in general The word in Greek which signifies to be subject is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subordinate For subjection presupposeth order not physical and local but moral of Superior and Inferiour That which makes a Superiour is power and power over another which is not invested with it in which respect he is inferiour in relation to him that hath power over him And so soon as God hath made one Superiour to another instantly the party inferiour is bound to subjection which is a thing due unto this Superiour God hath set him in a place under not above nor in the same rank and by this very placing of him he is made a subject by Divine Ordination And this is the first degree of subjection from which follows an obligation to active and voluntary submission And this obligation ariseth not only from this that the power over him is Gods not as he is Creatour meerly and the Author of Nature as Suarez doth express it nor only as he is a Supream Lord by Creation and Preservation committing some measure of his Power to man but also from this that he commandeth man to submit Actual subjection is an acknowledgment of this power in such a person and a voluntary submission This voluntary submission is a duty and that which God requires in the word honour in the fifth Commandment and the Apostle from God when he saith Let every soul be subject to the higher powers This submission is 1. A resigning up of their own understanding will and power unto the understanding will and power of his Superiour so far as God hath made him Superiour By this submission he becomes his Vassal and Servant and renounceth other Lords and Masters in that kind Upon this submission follows either an obligation to obey just commands or to suffer upon disobedience There are several kinds and also degrees of this objection there is a subjection of Children to Parents Servants to Masters Wives to Husbands Schollars to their Teachers Souldiers to their Commanders People unto their Soveraigns and of all unto God. And because he is Supream and we are wholly both in his power and under it alone therefore subjection in the highest degree and a total and an absolute resignation of our selves unto him and him alone is due And the truth is no submission or subjection is due to any other but all to him For when we submit to other higher and lower lawful powers we submit unto him in them who participate some portion of his power not of their own For there is no power but of God nay there is no power but which is Gods. This subjection is not meerly to be under the predominant force and strength but also under the directing Wisdom and the justly commanding will of another Thus far of subjection in general section 2 The subjection
modo nobiliori minus nobili After the division and distinction of Subjects follows Education and in the very Constitution of a State some special care must be taken of this There is some Education in a Family but more perfect in a Community but the best and most perfect is found in a well constituted and ordered State which in laying the very Foundation provides for the better Institution of the Subjects The end hereof is the good of the people and preparing for the preservation of the Community and the better and more easie administration and Government of the Common-wealth There are few to whom God in the Creation of their immortal Souls and their mortal Bodies hath not given some special power disposition and propension to something more than another The work of Education is to improve those principles and powers so as to bring them to a greater perfection And for such as have the care of Education it 's an excellent piece of Wisdom to discover what the Genius and Disposition even of Children is and what they seem to be made for and so by instruction and example draw it to the height and utmost pitch it 's capable of How many excellent sparks are raked up in the ashes of Sloth and Negligence or else utterly quenched or at least made useless by a diversion of them to other things to which God did not dispose Great is the ignorance imprudence and negligence of Parents Masters and others in this particular This Education is either more noble and excellent or less and inferiour The more noble is that which improves mens knowledge either in Humane or Divine Learning Humane Learning both in Arts and Languages is useful for the State and beneficial to the Church By reason man excels a beast and by learning he excels other men and by divine Learning he is made like unto Angels and to God his Creator For this end wise and good men being of a publick spirit and intending the general good erect Schools Colledges and Universities and endow them with competent Maintenance for to encourage such as shall take the care of them Of the original and progress of these Societies we may read in Hospinian Yet much more we may find then he hath written of them Schools strictly taken as with us are only for the entering of Children and teaching the Rudiments of some Arts and some Languages Colledges and Universities serve for higher improvement neither are they limited to some particular Arts or Languages but according to the Clause in their Charter Licentia generalis Studii They may enlarge to all Learning all Languages Yet this general Study is usually confined to Philosophy Law Medicine Theology The principal design of them should be to breed Gentlemen for the State and Ministers for the Church But there is not any due care taken to furnish the Nation with either of these Some by their constant and diligent pains do much improve themselves Such as are idle and negligent lose the opportunity their time and their very School-learning mispend their days in vanity and learn iniquity and the sons of the Nobility Gentry and Rich-men are much guilty in this Respect It 's pitty that such noble Foundations should thro' our ignorance be so little beneficial and it 's a great sin which God will punish that they are so much abused These places for Learning are great blessings of God if we would make right use of them we should find it to be so But it is a sad thing to consider how both Instruction is neglected and Discipline remitted In this kind of Education the Jesuites are said to excel and to single out the best capacities to direct them orderly in learning both Languages and Arts till they have made them general Schollars teaching them how to make use of their Learning And their Discipline is strict but it 's pitty that all this improvement should be made subservient to a wrong end There is hardly any intelligent People or State that doth not provide some that should be skilful in Religion and know how to officiate in Religious Services and for these they provided a sufficient Maintenance These were anciently Priests and many of them great Schollars and such as did instruct others who should succeed them and direct the people in the Worship of a Deity upon whose favour they conceived the publick Weal and Happiness did much depend Yet many of the Heathen Priests had familiarity with the Devil and were great Magicians There is an inferiour kind of Education yet in reference and that ad Rempublicam Conservandam section 16 Defendendam Ditandam The first is for the preservation of the Common-wealth without which the subjects cannot live or the Common-wealth subsist Husbandry and Trade and Manufactures tend to this end And though this may seem to be an institution proper to Families yet Familes make a Common-wealth and the Governours should take special care of ordering these aright that so the State may have sufficient Commodities both of Growth and Manufacture not only for it self but for Exportation to bring in what the Country wants most Under Husbandry we may comprize not only the Tillage and manuring of the Ground but also the ordering of Cattel These were the first professions in the World for Adam brought up his Children to this purpose Abel was a Keeper of Cattel and Cain a Tiller of the Ground Gen. 4.2 And Noah planted a Vineyard for he began after the Flood to be an Husbandman and planted a Vineyard Gen. 9.20 These are so generally necessary that the wise man saith The profit of the earth is for all the king himself is saved by the field Eccles. 5.9 There are certain manual Trades without which a people cannot well subsist as Cloathing and all such works as belong thereunto which are many Next are such as are for building as Masons and Carpenters For a man must have House and Harbour for this end also such as Tubal-Cain who work in Iron and Brass are useful and are subservient to many other professions Amongst these some are for curious Workmanship as Bezaleel some professions are not much useful and rather hurtful than beneficial for a State as being subservient only to vanities pride and unlawful pleasures Therefore the Magistrates should have a special care to order these to cast out all idle people all lazy beggars and set the poor on work None that can work should be idle but take upon them some honest profession and no professions or persons should be suffered who bring detriment into the Common-wealth section 17 These professions of Husbandry keeping of Cattel Manufactures and mechanick Trades if well ordered tend much unto the preservation of the State for without them it cannot well subsist Yet there is another institution and the same noble and necessary to the defence for there may be raised Rebellions and Seditions within and there may be Invasions from without From both these there
is great danger to the Common-wealth therefore as every thing is armed with some power to defend it self so a sufficient strength is required in every political Body for to continue the safety thereof And this is a Sword not only of Justice but of War. This Sword of War especially cannot be well managed without a sufficient skill which cannot be had without instruction exercise and experience Hence the Art Military is not only useful but necessary in every well ordered State. One thing especially requisite in this profession is to have good Commanders men of valour and prudence able to lead and instruct others God himself would have Israel his own people a Warlike Nation Therefore after that he had given them possession of the Land of Canaan he left some certain Nations unsubdued only that the Generations of the Children of Israel might know how to teach them War at least such as knew nothing before of it Judg. 3.1 2. Those who lived in the times of Joshua were well experienced but the Generation following had no experience neither could they learn any without some Enemies constantly to exercise them Therefore though Wars be heavy Judgements yet it 's the will of God there should be warlike dissentions and that for many ends 1. To punish the wickedness of the World. 2. To let men know how sweet a blessing Peace is 3. To be a Nursery and School of breeding gallant men especially when he by them intends to do some great work In consideration of these things its good that any State in time of peace not only chuse Captains train Souldiers provide Arms but also send some into forraign Wars to learn experience Of this part of Institution as also of that of Learning you may read at large in Contzen Polit. lib. 4. lib. 10. Of the Laws of War Grotius may be consulted That some Wars are lawful especially such as are necessary and undertaken for our defence there 's no doubt and not only defensive but offensive arms may be justified out of the Holy Scriptures and from the Example of Abraham Joshua many of the Judges and David who were excellent Commanders under whom many gallant men served when God intended to ruin Judah he threatens to take away the mighty Man Esay 3.2 It 's a sad presage when the Gentry and Nobility of a Nation become vicious and effeminate and this was one cause of that heavy Judgment of God which many of them suffered in the late Wars Wherein England gained great skill and experience both by Sea and Land yet with the woful expence of much of her own blood And how happy had we been if so much valour had been manifested in the ruine of the Enemies of Christ and his Gospel Whosoever desires to understand more of this Subject as belonging to Politicks let him read Military Books If this be so necessary for the defence and safety of an earthly State how much more is the spiritual Militia necessary for the defence of our Souls section 18 There is another profession and the same useful for many things but in particular for to enrich the State it s that of Merchandise and Traffick These Merchants are of several sorts some deal in petty Commodities and sell by parcels some are for whole sale but the chiefest are such as are great Adventurers and Trade by Sea and Traffick with all Nations These are the great Monyed Men of the World who have great Princes and whole States their Debtors These furnish us with Rarities and Varieties of the Earth and enrich us with the Commodities of East and West South and North and the remotest parts of the World. These make new discoveries and might furnish us with many rare inventions Books and Arts but most intend rather private gain than publick good It were to be wished that our luxurious and wicked expences were turned another and better way to maintain Schollars in those Countries where they maintain Factours for the improvement of Learning and the propagation of Religion The King of Spain and the Jesuites are the only Politicians in this kind though it be a Question whether this profession be not derogatory to Nobility Yet King Solomon and Jehosaphat were Adventurers in Corporations and great Cities these Tradesmen and Merchants have their several Companies and their Orders and are called by some Systemes which cannot be well regulated without some Laws of the Soveraign power CHAP. XVI Of Subjects in an Ecclesiastical Politie section 1 OF subjection in general and subjection to a Civil Power I have spoken and because there is an Ecclesiastical power and subjection due unto it therefore order requires that I conclude the first part of Politicks with the explication of the nature of spiritual subjection and subjects This spiritual relation and duty arising from it presupposeth subjection 1. Absolute to God as Creatour and Preserver 2. To him as Redeemer 3. To Christ as Head and Universal Administratour of the Church and to him as having instituted an Ecclesiastical Discipline and promising to every particular Church using the Keys aright in their judical proceedings to be with them so as to make their judgment effectual and that what they bind on earth shall be bound in Heaven and what they loose on Earth shall be loosed in Heaven So that this subjection is due to the power of Christ in every particular visible Church For when a multitude of Christians associate and according to the Rules of Christ erect an independent Judicatory it s the duty of every one in that Association to submit unto it if he will be a Member of the same and enjoy the benefit of that external Government and by the very institution of Christ though there be no solemn Confederation they are bound so to do This subjection is different from that which is due from the people to their proper Pastours The power external of the Keys as you heard is 1. In the whole Church particular according to the extent as the primary subject of the same 2. In the Representative exercising this power 3. In the Officers The Representative is either general to which every particular person must submit or particular to which the particular Members of that Association and Division are bound to submit and none else Submission is due unto the Officers according to their intensive and extensive power and no further The Rule and Measure of this subjection are the special or general precepts of Christ and his Apostles and if a Church or its Representatives or Officers transgress these precepts they cannot justly challenge any submission as due unto them In this respect its necessary there should be Canons to regulate both the fundamental and also the derivative power and the same agreeable to the Gospel The want of these and the observation thereof may be an occasion if not a cause of separation whereof the Church it self may be guilty and will prove so to be This subjection ariseth from this
that they are Members of such a Church for every single Member is subject to the whole Here is no exemption of any though they should be Bishops Metropolitans Patriarchs The Patriarchs of Rome may challenge a transcendent power to be above all Laws and all Judgments he will command all judge all will be commanded will be judged by none But all this is but an unjust and insolent Usurpation For Christs Institution in those words Tell the Church excludes such powers dethrones such persons He that will sit in the Church of God as God must needs be the Son of Perdition From this subjection ariseth an Obligation to acknowledge the just power of the Church to be faithful unto it and by all means to seek the good thereof to obey the Laws and submit unto the just Judgment of the same section 2 This being the brief Explication of subjection whence a Christian is denominated a subject of a particular Church under a form of Government the next thing to be done is to enquire who are subjects how they may be distinguished and how they may be divided and how educated Subditi enim Ecclesiae distinguuntur distincti dividuntur educantur 1. They are distinguished both from others and also among themselves from others they are differenced for some are within some without some are Brethren some are not This is implied by the Apostle when he saith If any man that is called a Brother and what have I to do to judge them that are without Do not ye judge them that are within 1 Cor. 5.11 12. Therefore there are such as are not Brethren such as are without and cannot be judged by the Church these are no Subjects There are Brethren such as are within and may be judged these are Subjects By this distinction Mahumetans Pagans unbelieving Jews are excluded For none can be a Member of a Church Christian but a Christian who by Baptism is solemnly admitted to be a Subject of God the Father Son and Holy Ghost and a Member of the Universal Church And whosoever shall be such may be a Member and so a Subject of a particular visible Church Yet one may be a Member of one particular Church and not of another for as in civil politicks none can be a subject of two several States civil at one time so in Ecclesiastical Government no person can be a subject of two particular Independent Churches at the same time Therefore when the Apostle saith Do not ye judge them within is to be understood of the Members of that particular Church of Corinth For they could not judge them of the Church of Rome of Ephesus of Jerusalem or any other but their own yet here is to be observed that manifest Apostates though they have been Christians cannot be received into a Christian Church nor such as have been Members of an Heretical Superstitious Idolatrous Church till they have renounced their Heresie Superstition Idolatry Neither must any subject himself to any such Church nor continue in it if formerly he hath been a Member for all sinful Communion is unlawful Yet wherein there is no such thing and God in his Providence casts him upon another Church he may subject and also continue As in a civil State there are sojourners and strangers and also plenary subjects so there may be in a particular Church For all such as are Members and Subjects of one Church and yet either sojourn or inhabit in another for less or longer time they are not Subjects till they be incorporate yet they are Subjects of the Catholick Church in any part of the World. And upon Letters Testimonial or any other sufficient Information they may be admitted to Communion in Word Prayer and Sacraments for these are priviledges of the Universal Church and common to all Christians of Age as Christians But these doth not render them Members of that particular Church for Discipline without Submission and Admission Only if they do offend against the just Canons of that Church where they are Strangers The Rule of delictum in alieno territorio c. holds good and they may be censured where the Offence is committed and where the Scandal is committed Of plenary subjects some are such by Birth some by Election Those by Birth are like the native Jew those by Election are like the Proselite Yet this is to be observed that as one who was an Heathen might be made both a Proselite and a Member of that Church of Israel at the same time and the same Act so one that was of no Church as being no Christian may be made a Christian and a Member of a particular Church visible at once Therefore we must distinguish of such as are incorporated into a Church for as Ephes. 2.11 12. There were such who were Gentiles and so none of God's people and aliens from the Common-wealth of Israel and strangers to the Covenants of Promise who afterwards ver 19. were no more Strangers and Forraigners but fellow Citizens with the Saints and of the Houshould of God and so of no people made a people and more of no Christians made Christians There be others who formerly were Christians and that which is more Subjects of some one particular Church which are made Subjects of another This is so to be understood as that to be a Christian or a Member of a particular Church is not meerly from Birth but from birth of Christian Parents who are Members of the Church Universal and sometimes nay often of a particular Church under a form of Government Neither doth this Birth without Divine Ordination incorporate us into the one or other For to be a Christian is not from Nature but from God's gracious Ordination which requires that even those who are born in the Bosom of the Church and baptized too should when they come to Age be instructed in the Covenant and also own their Baptism by profession of their Faith and promise for to keep the Covenant The neglect of this is the cause why many Congregations have such unworthy Members Yet it 's not necessary by any Divine Precept that all should be excluded whom we do not certainly know to be real Saints And here I will take occasion to debate of two things much controverted in these times 1. Of the qualification of a Member of the Church 2. Of separation from a Church section 3 For the qualification of the Church-member it 's agreed that visible Saints though not real may be Members of a Church But the Question is what a visible Saint is By visible the Congregational party in particular Mr. Hooker of New England understands one that shall appear to such as should admit him to be a Saint This Saintship is as he informs us in knowledge and practise and he grants a latitude in both This visibility is that whereby they appear to us to be Saints in respect of their knowledge and practise And thus they appear and may be
represented to us either immediately by examination of their knowledge and knowledge of their practise either from our own sight or their expressions mediately by the testimony of others who are judged by us to be credible By this the grosly ignorant and such as trade and constantly live in sin and are obstinate and refuse to be reformed are excluded To these must be added such as are grosly erroneous and blasphemers and such as deny plain and saving truth with divers others For all these may have sufficient knowledge and for their lives may be blameless and for their outward carriage eminently just honest holy But that which makes the Question difficult is the difference between such as never were born in the Church nor baptized nor admitted for Christians and those who have been either born in the Church baptized lived and continued Christians by profession or such as upon their profession and promise when they were at age were baptized and admitted Shall their Birth give them right to Baptism and their Baptism right to Membership and the gross ignorance of them born in the Church and baptized make them no Members or deprive them of their native and baptismal Right Or shall it not But suppose they have some knowledge of Christ and the principles of Christianity and yet be Idolaters Covetous Drunkards Railers Incestuous Persons for one that is called a Brother and a real Member of a particular Church may be such as is evident from 1 Cor. 5.11 12. Besides such a Brother may deny to hear the Church as is implied Mat. 18.17 Yet these may own their Baptism profess their Faith in Christ and utterly renounce all other Religions The Question therefore is Whether these and such like are not Members of a Church Christian If they be not how can the Church censure judge them and cast them out Yet such owning their Baptism and the Faith whereinto they were baptized may be censured and if they will not hear the Church may be cast out These are neither Pagans nor Mahumetans nor unbelieving Jews they will abhor them God will judge them as Christians as being baptized as having heard the Gospel as owning Christ and professing their hope to be saved by him though he will say unto them Depart from me ye workers of iniquity These if cast forth do not cease to be Brethren till they renounce Christianity These associate with Christians frequent Christian Assemblies for Divine Worship and usually are under the Ministry and if there be any External Government by their very Baptism owned are Subjects to the Power of the Keys Many as bad as these and some worse were in the Church of the Jews and yet not Loammi but reckoned amongst the people of God till God took away both his Word and Spirit from them The Nicolaitans and the Disciples of Jezabel were as bad as these yet they were Members of the Churches where they lived how else could they be cast out as Christ commands The Valentinians and many of the Gnosticks were worse than these and yet many of them were in and of some Christian Church visible These must be either without or within except we can find a third place for them as they of the Church of Rome have invented Purgatory for such as were not good enough for Heaven or bad enough for Hell. They as I conceive do far better who inclose them within the pale of the visible Church and seek to reform them then they who place them in the outward Court and leave them amongst the Gentiles It were but reasonable that they who are so pure and strict in their new invented way would declare in proper terms their minimum quod sic and make the same evident out of the Scriptures But this they have not done they seem to us whatsoever they are amongst themselves to be Scepticks section 4 As there is a Controversie about Qualification so there is about Separation Separation presupposeth Union and Communion Ecclesiastical For as in Nature there can be no Separation but of things some ways joyned and united so it is in Government both Civil and Ecclesiastical For there cannot in proper sense be any Separation from the Church but of such as have been in a Church Members of a Christian Community or Subjects of an Ecclesiastical visible Polity This Communion is either with the whole as the party governing or with the Members amongst themselves as fellow-subjects if a Discipline be setled and it is in Doctrine and Profession or in Worship or in Discipline or in some of these or all But the Communion with the Church in general and with God the Father and Jesus Christ the Son is of an higher kind Communion presupposeth this Separation is either passive or active and voluntary Passive is when any is separated either justly or unjustly from a Christian Society and this may be negative or positive Negative is a non-admission after they had been formerly admitted and this may be done upon sufficient reason or without any just and sufficient cause Positive is a plain ejection of such as are in the Church Separation active is that which is voluntary and as the former so this may be just or unjust and may admit of several degrees according as the Union and Communion is For some separation may be total some partial and of partial some may be greater some less The reason why I take occasion to speak of this subject is because these are times of separation and it were good to know what may be justly done what not either in seperating others by non-admission or ejection or in separating our selves And this is a certain rule that all Union and Communion instituted commanded or approved of God ought to be observed and whosoever shall violate this must needs be guilty there can be no just or sufficient cause to do so The Church of England was formerly a true Protestant and Reformed Church and had the same publick Doctrine the same Form of publick Worship the same publick Discipline Yet because the first Reformation was judged imperfect and many Abuses and Corruptions entered in afterward which did alter it for the worst therefore a further and a new Reformation was thought to be at least expedient if not necessary That the first Reformation in respect of Discipline was imperfect is evident first from the book of Common-Prayer in the Rubrick of the Communion which plainly implies that the ancient Discipline was not and it seems could not at that time be restored and till the restoring of it the Commination must be used Yet it was never restored neither did any seem to seek it Again the imperfection thereof appears by that Book made by the Commissioners in the latter end of the Reign of Edward the Sixth which is called Reformatio legum Ecclesiasticarum Yet that though imperfect was never established nor by the Bishops put in practice The latter Abuses Innovasions Superstitions brought in by the Bishops and
consider the present distractions and examine himself how far he either is or hath been guilty and confess his sin to God desiring pardon and for time to come endeavour peace and supply the defects of understanding which in some things is the cause of difference in judgment with the greater measure of Charity For though we had less knowledge then we have and yet more charity the breaches of the Church might easily be made up Thus far I have digressed and enlarged upon this Subject out of a desire to perswade every Member of a particular Church to submit unto the lawful Power thereof and continue united in the same Body till God shall give a Command and Commission to come out or separate section 5 The end of this Discourse concerning the distinction of the subjects of the same Church is to shew the nature and measure of subjection and the manner how we become subjects and what the Duties of Subjects are Something might be added concerning the manner of Admission which Mr. Parker and so many of the Congregational Way do think was not good and allowable His and their Exceptions I will not here mention but will with them confess 1. That as they be born in such a Parish or forced by the Magistrate they could not be Members of the Church 2. That Baptism without instruction of such as are capable is not sufficient 3. That it 's fit that every one when they are instructed so as to understand the substance of the Covenant should publickly in their own persons profess their Faith and make their Vow 4. That when this is done some care should be taken of their lives that it may be known whether they walk according to their Profession and their Promise Yet this may be said that by good Ministers something to this purpose was done though by others it was neglected And the Church even from the first Reformation required and intended this in the strict command of Catechising and in Confirmation For though Confirmation was no Sacrament nor proper to a Diocesan Bishop by Divine Institution yet the end was good and the effect might have been happy if it had been duly observed For it would have so qualified the Members of the Church that we should not have had so many ignorant so many scandalous in every Parochial Precinct But it was either neglected or abused But because to be a right qualified Member of a visible Church is not sufficient let every one remember that it 's his duty to be a Citizen and Subject of Heaven and to live accordingly For as the Apostle saith Phil. 3.20 Our conversation is in heaven so we turn it though there may be more in the Original For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned Jus municipum aut civium aut municipatus as Hierome Tertullian and Sidonius understands it with Beza à Lapide Musculus Heinsius The sence is that we are Burgesses Denisons and Subjects of Heaven and incorporated into an Heavenly Politie therefore let our life be holy and heavenly and let us converse most and chiefly with God and remember that we are but Pilgrims and Strangers upon Earth and by the observation of the Laws of this heavenly Kingdom we tend to our abiding Mansions above And if our lives and carriage be such though men may persecute us cast us out separate from us refuse to admit us yet we know our God approves us we have fellowship with him and with Jesus Christ his Son whilst we walk in the Light as he is Light and in the end we shall be happy and our Joy will be full section 6 As the Subjects must be divided and subordinated in a Civil State so must they be in a Church The people of Israel were three times numbred and divided the first numbring was by tens hundreds and thousands that Moses might make Officers and Judges for the civil Government Exod. 18. The second which was most exact and purely Ecclesiastical as you may read in the four first Chapters of the Book of Numbers which was so entitled by the Septuagint because of this Numeration and Division of the People They were also numbred the third time Numb 26. The end of the second numbring was that they might according to an excellent order encamp about the Tabernacle and also march in order before and after it The first division upon the numeration was of the Body of Israel into two parts 1. That of the Levites which was subdivided into four parts The second of the other twelve Tribes in one body first separated from the Levites and this was subdivided into four Squadrons and in every Squadron three Tribes which acccording to their Ensigns quartered at a distance East West North South of the Tabernacle the Levites being within them The Description of the Universal Church Revel 4. as learned Men have observed alludes to this order And both these Scriptures teach us that without numeration division and subordination there can be no order in the Worship of God or the Government of the Church And the first thing done upon this division according to God's command was the removing of the Lepers and Unclean out of the Camp which was the more orderly and easily done upon the former division and doth teach what must be in the constitution of a Church and exercise of Discipline section 7 Of the division either of particular Churches of one City and the territories thereunto belonging or of several Churches in one Province according to the Cities of the several Provinces we read nothing at all in the Scripture Neither can any such thing be evidently and certainly proved from the seven Angels of the seven Churches of Asia the less now called Natolia As for the divisions made afterwards in the Roman Empire I shall say something anon The Church of England if we may believe Mr. Brerewood was anciently divided into three Provinces according to the three Provincial Cities York London Cacruske in Monmouth-shire though after that we find Valentia and Flavia Caesariensis added to make five of which divisions we find something in Cambden Yet afterwards we find another division of the whole Island into two Provinces York and Canterbury These were divided into several Diocesses the Diocesses into Archdeaconries the Archdeaconries into so many Rural Deanries the Rural Deanries into Parishes This was an orderly way and did facilitate Government much The Church of Scotland was divided into Provinces and Shires and upon the Reformation as some tell us these Shires into Classical Presbyteries but afterwards reduced in our times under a certain number of Bishops Yet Arch-Bishop Spoteswood inform us out of their publick Records that from the first Reformation they had Superintendents In the Reformation intended in England when Episcopacy was taken out of the way and the Presbytery introduced they divided the Church according to the Counties the Counties into Classes the Classes into Congregations The Subordination was of Congregations to a
Classis of the Classis to a Provincial Synod of a County of these Provincial Synods to a general Assembly section 8 Of the division of the Church within the Roman Empire we may read in several Histories both Civil and Ecclesiastical and in the Acts and Canons of several Councils And from this division Hierarchy which is Ancient derives its Original To understand this you must know that Hierarchy presupposeth Episcopacy For before there were Bishops there could be no Subordination of Inferiour or Superiour Bishops What these Bishops were and how they did first arise and what their power was the Scripture saith nothing much less gives any Divine precept special for the Institution of them or the manner of their Consecration That of Timothy Titus and the Angels of the Churches will not evince any such thing as hath been said before That there were Bishops anciently and betimes in the Christian Church within the Roman Empire cannot be doubted if humane story be of any force After these Bishops whom the general rule of decency and order together with the light of reason might manifest to be convenient were multiplied according to the number of the Cities wherein Christian Churches were planted set up in these Cities and these Cities Subordinated unto others in the same Province these Bishops began to be Subordinate to the Arch-Bishops For as a Bishop is one above a multitude of Presbyters so an Arch-Bishop is one above a multitude of Bishops The Bishop of the chief City and Metropolis in a Province was called a Metropolitan The Bishop of the chief City of a Diocess of the Roman Empire was called a Primate or Patriarch By Diocess you must not understand an Episopal Diocess but a far greater compass For the Roman Empire was first divided into Diocesses the principal whereof were three one in Asia another in Africk as now we understand it another in Europe These greater circuits were divided into Provinces as we read the Empire of Persia was parted into an hundrd twenty seven Provinces in the Reign of Abasuerus And some tell us that the Provinces of the Roman Empire were at first an 120. The chief City of the Asian Diocess was Antioch of the Aegyptian and African Alexandria of the European Rome According to these three Cities where the great Officers of the Empire kept their Residence were set up three Patriarchs one of Rome one of Alexandria one of Antioch and all the City Bishops and Provincial Metropolitans were under these if they were within that division as there were several Provinces out of these Diocesses as that of Carthage in Africk of York in Britain Justiana Prima in Dacia To the three Patriarchates in after-time were added other two as that of Constantinople or New Rome and that of Jerusalem The first division and subordination of the Church was made about the time of the second Century and followed the division of the Empire that then was and as then divided Yet it did not reach the whole Empire though there might be Christians in all the parts thereof and many more far beyond the bounds thereof That there was such an Hierarchical Order before the great Council of Nice is evident from divers Canons of the same and continued after as appears by the Council of Chalcedon and Constantinople and others What the limits and bounds of the first three Patriarchates were we may read in some Authors But you must know that this division of the Empire was several times altered by divers of the Emperours even by Constantine himself so that the Ecclesiastical Division and Model could not be always exactly conformable unto it Of this model Spalatensis saith but little Mr. Brerewood a little more Dr. Reynolds is very brief Dr. Usher is a little more large in his Lydian or Proconsular Asia Yet far more might be discovered of these particulars both out of Humane and also Ecclesiastical Histories section 9 This little may give us some light in the matter of the Ecclesiastical Hierarchy Observe therefore first That supposing Bishops some ways in a large sence to be jure divino above Presbyters yet as Spalatensis affirmeth they by divine Law are equal amongst themselves For if they succeed the Apostles though some grant primatum ordinis yet there is no Primacy of Jurisdiction of one above another For Peter's Supremacy asserted by the Romans can have no sufficient ground in Scripture Ignatius in his Palma Christiana doth maintain the title of Arch-bishop and goes about though very weakly to prove even out of the Scriptures that Primates are jure divino yet he seems to understand by Primacy that only of order but he is hardly worth the taking notice of 2. That yet before the Nicene Council there was an Hierarchy of the Church in some parts of the Roman Empire for there were Bishops Metropolitans Patriarchs 3. This Hierarchy was a conforming of the Church in division and subordination to the Civil State of the Empire For as the State was divided first into greater parts called Diocesses and the Diocesses into Provinces and the Provinces into Cities and their Territories so the Church was divided As the Cities their Officers were subordinate to the Provincial Officer who did reside in the Metropolis of the Province and the Officers provincial were under the power of the chief Officer who kept his residence in the chief City of the Diocess so the City Bishops were subject to the Metropolitan of the Province and the Metropolitans of the Provinces to the Patriarch residing in his Patriarchal City 4. Tho' this was a prudential Order and good for Administration yet it was but humane in the State and also humane in the Church For in neither was it of divine Institution For if it had been such they could not justly have altered it as they did afterwards in several places 5. That therefore the Episcopal Hierarchy though ancient and of long continuance yet is not of divine Authority neither do we find any divine Ordination for it 6. Therefore the Argument from Episcopacy to Hierarchy is gross For a Bishop was before a Metropolitan or Patriarch and though some kind of Bishop should be of divine Institution yet an Hierarchical Bishop may be and is an humane invention 7. It was not thought good to erect one supreme independent Judicatory Ecclesiastical in the whole Roman Empire For they made three Patriarchs independent one upon another and if they had all been put in one yet many parts of that Empire and of the Church within it had been without those bounds 8. Whether the Patriarchs at first had Jurisdiction over the Metropolitans and the Metropolitans over the Bishops and they over the Presbyters is very uncertain And if they had no Jurisdiction according to this subordination there could lie no Appeal from the Bishop to the Metropolitan nor from the Metropolitan to the Patriarch It 's likely that the power was in Synods and men might Appeal
of the Ministers in the Church of the New Testament Thus Dr. Andrews 8. That most Reformed Churches have Bishops or Superintendents and something answerable to Bishops The design of all this seems to be this to prove that Episcopacy and Hierarchy are Apostolical and Universal Yet none of these produce any clear divine Testimony for this much less any divine Precept to make this Regiment to be of perpetual and universal Obligation Neither doth any of them all tell us distinctly what the power of Bishops of Metropolitans of Patriarchs was nor whether they exercised their power as Officers or Representatives or by an immediate Jus divinum derived from Christ unto them All that can be made clear is that some kind of Bishops may be lawful and have been ancient and of good use tho' of no necessity As for the Hierarchy it 's meerly Humane and being at first intended for Unity was in the end the cause of the most bloody Schisms that ever were in the Church and an occasion of intolerable Ambition Emulation and Contention section 10 Subjects Ecclesiastical being distinguished and divided must be educated and so I come to Education and Institution Tho' spiritual Education be far more useful and necessary yet we find most men more careful to improve their Children for this World than the World to come The reason is they seek these earthly things more than God's Kingdom love the World more than God and prefer their Bodies before their Souls we should provide for both yet for the one far more than the other For what will it avail us to be temporally rich and spiritually poor to gain the World and lose our Souls This therefore is a special work of the Church to educate her Children and nurse them up for Heaven and the Magistrate Christian is bound to further her in this work Adam tho' Lord of the whole Earth and one who might give his Chrildren far greater Estates in Land than any man ever could yet brought them up not in idleness but honest labour But his principal care was to teach them how to serve their God and when they were at age to bring their Offerings before him God saith of Abraham I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him Gen. 18.19 Joshua saith As for me and mine house we will serve the Lord Josh. 24.15 It was the command of God that Israel should diligently teach their Childrin the words of God and talk of them when they sit in their houses and when they went abroad and at their lying down and rising up Deut. 6.7 How often doth Solomon exhort to this duty and earnestly perswade all especially Children to hearken unto understand remember and constantly follow the Instruction of their Parents and their Teachers This was the care of Moses of Joshua the Judges and good Kings of Judah For this end the Priests Levites and Scribes were ordained of God and the Schools of the Prophets were erected for this work This was one prime work of the Levite to teach Jacob God's Judgments and Israel his Laws Deut. 33.10 This same commandment of spiritual Education is repeated in the New Testament Parents must bring up their Children in the nurture and admonition of the Lord. This was the great work of Apostles Prophets Evangelists Pastours and Teachers For they must not only pray but teach and labour not only for conversion but the edification of the Churches children Every Christian should help and further one another in this work As Parents in their Families should have knowledge and be able to instruct their Children so all Schools should have a care to inctruct the Schollars not only in Languages and humane Learning but also in the saving Doctrine of Salvation This was the reason why by the Canons of the Church they were bound to Catechise the Children committed to their charge The Universities and Colledges were bound to this likewise and were Seminaries not only for Lawyers Philosophers and Physitians but especially for Divines who though they improved their knowledge in Arts and Languages yet it was in subordination to their diviner and more excellent Profession To this Head belongs correction good example and prayer For the principal Teacher is the Spirit who must write God's truth in the heart and make all means of Education effectual The publick and principal Officers trusted by Christ with this work are the Ministers of the Gospel whose work is not meerly and onely to preach and expound but to catechise In these works we are either very negligent or imprudent For we should plant and water and pray to God for the encrease we should lay the foundation and build thereon yet some will do neither some will preposterously water before they plant and build before they lay the foundation and so do Christ little service and the Church little good Some â—ake upon them the Charge and are insufficient Men may teach by word or writing By word first the principle should be methodically according to the ancient Creeds and Confessions be taught this is the foundation Without this Sermons Expositions reading of Scriptures and Books of Piety will not be so profitable and edifying as they might be People should be taught to believe the saving and necessary truths of the Gospel obey his commands pray for all blessings and mercies and especially for the Spirit that their faith may be effectual their obedience sincere and also to receive the Sacrament aright and make right use of their Baptism Expositions should be plain and clear that the people may not only hear but understand and be moved by the truth understood Sermons should be so ordered as that the Texts proposed and the Doctrines and divine Axiomes thereof may be cleared understood according to the drift and scope of the Spirit And the application should be pertinent to inform the understanding with the truth and remove errours and when that is done to work effectually upon the heart and make it sensible of sin past and pertinent by the precepts the comminations and the promises to comfort and raise up the soul dejected and this especially by the promises of the Gospel and upon motives to exhort to duty and upon reasons restrain from sin This Ordinance and means of divine institution is much abused many ways by instilling of erroneous and novel opinions with which the people are much taken if delivered with good language by impertinencies digressions quaint terms and formalities But of these things I have spoken in my Divine Politicks This institution is so necessary that without it the Church cannot subsist nor the Government thereof be effectual section 11 Thus you have heard that the subject or as some call it the object of Politicks is a Common-wealth the subject whereof is a Community