the Twelve he was the Minister of the Gentiles and as these were a kind of Proselytes to the Jewish Church so he was a kind of Proselyte or super added Apostle Himself expresses it That he was one born out of due season 1 Cor. 15. 18. And for the Offices of Apostleship and Episcopacy I have shewed in my former Letter how much they differ 'T is true you say that Bishops are sometimes called Apostles and that too by the Fathers but you may remember I acquainted you they were not stiled so by any Fathers of the first Century or till towards the latter end if then of the Second Else that Bishops are sometimes called Apostles I know and Dr. Cave hath many Citations to that purpose to which you have added some and might have added more but the Sense in which they were called Apostles is that only which is of any concern to us And certainly notwithstanding all that you have said to the contrary it doth not as yet appear that those Bishops that were called by the Antient Fathers Apostles were Diocesan Bishops for they might be and really for all that glorious Denomination they were but Congregational Prelates who because in a sense they were Successors of the Apostles and the same in some Proportion unto particular Churches that the Apostles themselves were to the general even for that reason they were called Apostles and all as well as any Diocesans That the Bishops compared to the Apostles by S. Cyprian who is one of the first that compares them so were only Presbyterical and Congregational Bishops is evident in that even there where he so compares them he doth plainly Contradistinguish them to the Deacons for even there he mentioneth but Two Orders as S. Paul to Timothy doth and therefore must be understood to mean as he doth the one of the Bishops and Praepositi which he compares to Apostles and the other of the Deacons who he saith were appointed by the Apostles as indeed they were Acts 6. to be their and the Churches Servants Meminisse autem Diaconi debent quoniam Apostolos id est Episcopos praeposiâ—os Dominus eligit Diâ—conos autem post assensum domini in Coelos Apostoli sibi constituerunt Episcopatus sui Ecclesiae ministres And 't is plain in that Citation which I made before from S. Cyprian that his Bishop or Praepositus for both in him are Expressions of one and the same Office was a Preaching Minister ordained unto a certain People ed eam plebem cui Praeposiâ—us ordinatur c. Again that the preaching Ministers or Pastors of Congregations were considered as in a Sense Successors of the Apostles and compared to them on that Account is farther evidenced from the Testimony of Nilus who in his Book of the Primacy of the Pope of Rome hath these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what then may one say is not the Pope entirely the Successor of Peter Yes he is but 't is as he is a Bishop and is no more than what every Bishop that was ordained by Peter may easily challenge But there were may that by his namely Peters Hand received this Grace of Episcopacy Ay every Priest this way is a Successor of that Apostle from whom by Tradition he received Priesthood and thus there are many Successors as well of Peter as of other Apostles but in other Respects they have no Successors Thus he speaketh plainly That Bishops and Pastours succeeded the Apostles but not in the Apostleship of this there is no Succession and Dr. Reinolds is fully of the same Opinion and speaks home Indeed it is a Point saith he well worth the noting that as you do notoriously abuse the Church of Christ speaking to Hart for you perswade the Simple and chiefly young Scholars who trust your Common-Place Books that Chrysostom spake of Peter and Peter's Successors in the same meaning That the Pope doth when he saith That Peter and Peter's Suceessor is the Head of the Church and bindeth by solemn Oath to be obedient to the Bishop of Rome the Successor of Peter whereas S. Chrysostom meant by Peter's Successors them whom Christ doth put in Trust to seed his Sheep as the Master of the Sentences and Thomas of Aquin do give the Name of Peters Successors to all Priests and Prelates as they term them that is to all Pastors and Doctors of the Church as S. Augustin teacheth That it is said to all when it is said to Peter Dost thou love me feed my sheep As S. Ambrose writeth That he and all Bishops have received the Charge of the Sheep with Peter as the Roman Clergy apply it to the rest of the Disciples of Christ and the Clergy of Carthage too Thus Dr. Reinolds But I stay too long on a matter that in no degree deserves it for to inferr that all Bishops are properly Apostles because they have the Name of Apostles is to imply That Identity of Names will inferr an Identy of Offices at which Rate Ioseph the Mittendary in Epiphanius whom he calleth an Apostle would have the Honour of being a Bishop and indeed on that Account his Title is all as good as Bishop Epaphroditus's 'T is true you tell me you believe as S. Hierome likewise did That Epaphroditus was really the Bishop because he is called the Apostle of the Philippians Phi. 2. 25. But as it is true that in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Apostle so it may well be acknowledged That our English Translators do render that Expression very well your messenger since nothing is more evident than this That the Coherence and Connexion of the Text will carry it to that Sense I suppose it necessary to send to you Epaphroditus my brother and companion in labour and fellow soldier but your messenger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and minster of my necessities Which indeed he was as appears by Chap. 4. 15 18. Now the Philippians know that no Church communicated with me as concerning giving and receiving but ye only I am full having received of Epaphroditus the things which were sent from you but my God shall supply all your need c. to wit as you by him have supplied mine That the Apostles exercised a Jurisdiction over particular formed Churches and over those particularly which themselves had founded is as little to your purpose if Bishops are not which they are not either of the Order of the Apostles or else Founders of Churches as these were as in it self it is a Truth and not to be questioned The Jurisdiction of the Apostles over particular Churches undergoes a Double Consideration in neither of which it symbolizeth with the Diocesan or Episcopal for it may be considered either as it was an Appurtenance and Incident to the Office of the Apostleship to wit as the Apostles were Founders of the Church Essential and thus all the Apostles as they had one Commission so they had equal Authority equal Jurisdiction over all the
Ecclesiastical Bishop of a Diocess who was in the same degree with an Imperial Vicar was called by the Greeks a Patriarch and among the Latines was a Primate of Primates as the Bishop of Vienna who had under him two Primates the Primate of Aquitain and the Primate of Narbona Igitur saith Scaliger codem ordine gradu Patriarchs quo Vicarius praefectus Imperatoris uterque enim Diaecosios est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Canones loquintur ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And says Barlaam and indeed the whole Greek Church the Deference and Respect that was rendred to the See of Rome by the Fathers was so in this regard and only in this because that City was the principal Seat of the Empire Mr. Thorndick in his Book De rat jure fin controv c. 22. agrees in this Sentiment and is very particular Regiminis forma saith he quam in Imperium à Constantino introductam diximus in praefectorum praetorio potestate Iuris dicundi supremo loco à principali sita fuit Nam praefecto praetorio Galliarum suber at Galliarum Vicarius qui Treviris sedebat Vicarius Hispaniarum qui ut videtur Tarracone Vicarius Britannarum qui Eboraci proprerea enim concilio Arelatensi primus subscribit Eboracensis c. The sense of which I find in Dr. Stilling fleet now Bishop of Worcester when he says in his Rational Account part 2. ch 5. f. 394 395. For our better understanding the Force and Effect of this Nicene Canon we must cast our Eye a little upon the Civil Disposition of the Roman Empire by Constantine then lately altered from the former Disposition of it under Augustus and Adrian He therefore distributed the Administration of the Government of the Roman Empire under four Praefecti Praetorio but for the more convenient Management of it the whole Body of the Empire was cast into several Jurisdictions containing many Provinces within them which were in the Law called Diocesses over every one of which there was appointed a Vicarius or Lieutenant to one of the Praefecti Praetorio whose Residence was in the chief City of the Diocess where the Pretorium was and Justice was administred to all within that Diocess and thither Appeals were made under these were those Pro-consuls or Correctores who ruled in the particular Provinces and had their Residence in the Metropolis of it under whom were the particular Magistrates of every City Now according to this Disposition of the Empire the Western Parts of it contained in it seven of these Diocesses as under the Praefectus Praetorio Galliarum was the Diocess of Gaul which contained seventeen Provinces The Diocess of Britain which contained five afterwards but three in Constantine's Time the Diocess of Spain seven Under the Praefectus Praetorio Italiae was the Diocess of Africa which had six Provinces the Diocess of Italy whose seat was Millain seven the Diocess of Rome ten Under the Praefectus Praetorio Illyrici was the Diocess of Illyricum in which were seventeen Provinces In the Eastern Division were the Ciocess of Thrace which had six Provinces the Diocess of Pontus eleven and so the Diocess of Afia the Oriental properly so called wherein Antioch was fifteen All which were under the Praefectus Praetorio Orientis The Aegyptian Diocess which had six Provinces was under the Praefectus Augustalis in the time of Theodosius the elder Illyricum was divided into two Diocesses the Eastern whose Metropolis was Thessalonica and had eleven Provinces the Western whose Metropolis was Syâ—mium and had six Provinces According to this Division of the Empire we may better understand the Affairs and Government of the Church which was modelled much after the same way unless where Ancient Custom or the Emperour's Edict did cause any variation For as the Cities had their Bishops so the Provinces had their Archbishops and the Diocesses their Primates whose Jurisdiction extended as far as the Diocess did and as the Convenius Iuridici were kept in the Chief City of the Diocess for Matters of Civil Judicature so the Chief Ecclesiastical Councils for the Affairs of the Church were to be kept there too for which there is an express Passage in the Codex of Theodosius whereby Care is taken that the same Course should be used in Ecclesiastical which was in Civil Matters so that such things which concerned them should be heard in the Synod of the Diocess This Adjustment of the Church to the Civil State in those times might happily be furthered by a Consideration That even in the first and best there was something that resembled it for what the Apostles Paul and Barnabas are said to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Church Titus when he did the same is said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City as if to ordain Presbyters in every Church and to do it in every City was but one thing and that Churches at that Time were only settled in Cities and but one Church in one City as indeed at first before the enlarging and spreading of Christianity it seems to have been ordâ—narily But whatever induced it it is certain that Christian Emperours and Kings particularly the famous Constantine and Charles the Great did out of a pious Zeal incorporate the Church into the State strengthen it with Laws and accomodate it and conform it but yet so that notwithstanding that Incorporation the two Jurisdictions were still kept too much divided the Church had Officers of its own linked each to other by a mutual Dependance Courts of its own and Councils of its own too as well as the State I say too much divided for as it is true That the Church at first did hold its Politick Administration in some subordination unto Emperours and Kings that these both called and directed Councils gave Investiture to Bishops and at last claimed Homage from them And that Archbishops that received their Palls from the Pope did yet receive their Ferulae the Ensigns of their Jurisdiction from the Emperours so tho' this were something it seems however to have been an Errour in the first Projectors that they made not this Subordination and Dependance greater since by this Omission Empires and Kingdoms were in a manner put into a State of War by setting up in them divided separate Jurisdictions I acknowledg the Errour though great and pardonable only to the Zeal and unexperience of the Times remained undiscovered for a while to wit till the Church had found its own Legs but then changing Tenure and claiming Iure Divim the Hierarchy began to strike at the Heads of those who had raised and exalted it and then Emperours and Kings themselves must be bearded and threatned too on all Occasions with the Spiritual Sword by Men who but for the Temporal might still have lived upon Alms. In fine the Kingdom and Priesthood every where contended for Superiority and not a Government but had its Guelfs and its Gibellines and then
Ignatius which as I shall shew hereafter was Congregational but by the Express Testimony of Clement who blames the Church of Corinth for raising a Sedition and Stir against their Presbyters and therefore there were many in that Church only upon the Account of one or two Persons so that it is plain there was a College of Presbyters in the Ancient Apostolical Church of Corinth Again in the Presbytery or College which was ordained in every Church though all the Presbyters were equal the Institution making no Difference for Paul and Barnabas are said to Constitute Elders but not to Constitute Elders and a Bishop as a Superiour over them yet it being requisite for Order-sake that some one in every Assembly should have the Direction and that Honour naturally falling on the Eldest Presbyter unless some other Course be resolved it is most probable that at first the Eldest Presbyter as he had the first Place so he had the first Direction of Matters But afterwards it being found by Experience that the Eldest was not always the Worthiest and Fittest for that purpose it came to pass that the place devolved not any longer by Seniority but was conferred by Election And in this S. Ambrose if it be he and not rather Hillary in his Comment on the fourth to the Ephesians is plain Vid. Sixt. Senens Bibl. Sanct. l. 6. annot 324. And admitting that all the Presbyters were called Bishops as undoubtedly at first they were it is easie to conceive how the first Presbyter came to be called the Bishop and at last for Distinction-sake to have the Name of Bishop so appropriated to him that the rest retained only the Denomination of Presbyters But all this while the Bishop was but the first Presbyter and had no more Authority in the College of Presbyters than is allowed to S. Peter in the College of the Apostles by all Protestants Even Epiphanius himself if we may believe Danaeus was at last compelled to confess That in the Time and Age of the Apostles no such Distinction as that is which you contend for was to be found between the Bishops and Presbyters Again though all the Presbyters in every Church had like Authority to Preach and Rule both Functions being comprehended in the Episcopacy assigned to them 1 Pet. 5. 2 3. yet some of them being better qualifyed for the one and some for the other it is probable that they exercised their different Talents accordingly some of them more in the one and some more in the other This as strange as you may make it seems plainly intimated in that Injunction of the Apostles 1 Tim. 5. 17. Let the Elders that rule well be accounted worthy of double honour especially they who labour in the word and doctrin For here is a plain Distinction of Elders of which some being better at Ruling and some at preaching they exercised themselves according to the Talent they had those that were better at Ruling in Ruling and those that were better at Preaching in labouring in the Word and Doctrin And since Labouring in the Word and Doctrin had the special Honour no Question but the first Presbyter as most honourable was always of the number of those that laboured that way so that the Bishop was the Pastour also or Preaching Elder that is the Preaching Spiritual Work became appropriated to him at first Eminently but afterwards entirely and then nothing lay in Common between him and the Presbyters but only Rule And this is what I can gather from Scripture of the Apostolical Settlement Upon the whole it is evident That a Diocesan Bishop was unknown in the first Age of the Church and the only Bishop to be found then was the Presbyter which is further confirmâ—d in that the Scotâ— who received the Knowledg of Christianity very early even in that Age had not any Knowledge for many Ages after that appears oâ— any but Presbyterian Jurisdiction Even Bishop Spotiswood in his History of the Church of Scotland tells us out of Boethius and Boethius from Ancient Annals of the Culdees or Ancient Scottish Priests and Monks who he believes were called Culdees not because Culteres Dei as most think but because they lived in Cells their Names as he says being Kele-Dei and not Culdei in old Bulls and Rescripts He says of these Culdees That they were wont for their better Government to elect one of their Number by common Suffrage to be the Chief and Principâ—l among them without whose Knowledge and Consent nothing was done in any Matter of Importance and the Person so Elected was called Scotorum Episcopus a Scots Bishop and this was all the Bishop that he could find in the first Times But Bâ—chaâ—an is plainer who tells us That no Bishop to wit an Order superiour to that of the Presbyters ever presided in the Church of Scotland before Paliadius his Time the Church says he unto that Time was Governed by Monks without Bishops with less Pride and outward Pomp but greater Simplicity and Holiness Thus I have Eâ—idenced what the Sâ—aâ—e of Things was in the first Times of the Christian Churches to wit that those were governed by Presbyteries in which all the Presbyters were equal and all Bishops only for Order-sake there was a first Presbyter who having more Care and more Work had yet no more Authority and Power than any other but as the best Men are but Flesh and Blood and the best Institutions lyable to Rust and Canker so these were not exempted there was a Diotrephes in the Apostles own Times and those that followed him improved upon the Example The first Presbyter soon became advanced into another Order and from being First commenced Prince of the Presbyters We are told by Dâ—naeus who citeth Epiphanius and he might have cited others that this Departure from the Primitive Institution began in Alexandâ—ia and it is very probable That the Appointment of twelve Presbyters besides a President for so Eutichius assures us it was there did give occasion to the President who easily took the Hint to challenge to himself the Place and Authority of Christ when the very Number of Presbyters over whom he presided made it manifest that they were an Imitation of the Apostles But whether other Churches took their Pattern from that of Alexandria or no 't is easie to conceive in what manner and by what means the Mistake might gain upon them For after the first Presbyter became elected and consequently was separate by Prayer and Imposition of Hands no wonder he was â—oon taken for an Officer of another Order much Superiour unto that of the Presbyters who was distinguished from them by that Token of a new Ordination and was in place above them Ay it is highly probable That the first Recess from the Primitive Institution even in Alexandria began this way if that be true that Grotius hath observed That the Election of the President Presbyter came not in use there but after the Death
was done by one was done by All All did censure if one did the Expulsion made by one Bishop out of any Church was in effect an Expulsion from all the Churches and so a cutting off entirely from Christianity and all Communion of Saints Thus they aimed in a General Bishoprick at what the Church of Rome doth in a personal in affirming which I do not impose upon you for S. Cyprian is plain Hoc â—rant utique says he in his Tractate de simplicitate Praelatorum caeteri Apostoli quid fuit Petrus pariconsoriio praediti honoris potestatis sed Exordium ab unitate proficiscitur ut Ecclesia una monstretur c. quam unitatem firmiter tenere vindicâ—re debemus maximè Episcopi qui in Ecclesia praesidemus ut Episcopatum quoque ipsum unum utque Indivisum probemus Thence also came the Rails about the Table I mean the Differences of Communions Clerical and Laical to wit to raise the Reputation and Credit of the Clergy and withal to make their Ceusures the more solemn and awful as also that the Clergy who were obliged to a stricter and more exemplary life if they did not live it might have a peculiar Punishment which was to be thrust from the Clerical Communion and be degraded to that of the Laity In fine hence Publick Confessions and rigorous shaming Penances in all the Decrees of them Fletus Auditio Substractio Consistentia had their beginning and also solemn Absolutions by the Imposition of the Hands of the Bishop and of the Presbyters Which things as being only Human and Politick tho' not unnecessary for the Time are all of them alterable and some actually altered Again as Controversies arose in the Churches either about Matters of Doctrin or of Discipline the Apostles while they lived and were in a Condition those especially which founded such particular Churches where they arose did take care to end such Differences and were accordingly repaired unto for that purpose Thus in the Business of Antioch Appeal is made unto all the Apostles and for the Corinthians Galatian c. S. Paul particularly cared But after the Decease of the Apostles or a Failure of the Apostolical Infallible Guidance by other means the Controversies that arose in any Church became determined by the Common Counsel and Advice of other Churches either by their Letters or by a solemn Discussion and Debate in an Assembly of Bishops and Elders in Provincial Councils We do not read indeed of any Rule for this Practice but the Light of Nature or Common Reason directed it and there was something too that did lead unto it in the first Assembly at Ierusalem For as the Apostles and Elders were appealed unto by them of Antioch so the whole Church was convented and the Business considered and debated by the whole and by the whole resolved In sum the Churches of Christ in this separate State subsisted by themselves like so many little Republicks as being only in the World but not of it and therefore concerned not themselves in any Business with the Secular Powers And yet seeing their Members were Men as well as others and in the World as well as others and consequently liable to Passions and Misgovernment to Common Accidents of Providence and to Differences too arising in Worldly Matters it was absolutely necessary that some Provision should be made in all these Respects in the Church it self by Officers on purpose or else since there was no other Remedy all would run to Confusion Hence as the Ancient Christians had Deacons for the Poor so they had Wisemen as the Apostle calls them or Elders who to prevent the Scandal of their going to Law before the Heathen determined Matters by way of Arbitration and likewise restrained and suppressed exorbitant and evil Manners by censuring them Out of the Church to provide for the Poor to end Controversies between Man and Man and to punish evil doing was the Business of the Magistrate And this reminds me of the Third State of the Church when Magistrates and Powers becoming Christians the Christian Religion was taken by them into Civil Protection and became incorporated into the Laws as that of Israel was into theirs so that now States became Churches a State professing Christianity being a National Church and a National Church nothing but a Christian Nation in a Word a Holy Commonwealth Great was the Alteration that was made in the Government and Face of the Church in this Condition from what it was before for after the time that Emperours became Christian and that they shewed Kindness to the Church the Hierarchy became a Secular thing it being in this State that That and the Power of Councils attained to their full Growth but yet in several Countries by several Steps and Occasions Lavius in his Commentary of the Roman Commonwealth lib. 1. fol. 22. tells us That the Episcopal Diocesses of the Christian Religion do by many very great Tokens represent the Roman Antiquity and well he might for it is plain the Form of Civil Administration after the Roman Empire became Christian and in some degrees before was imitated in the Church and that both in the Provinces and Bounds of the Empire and in the City it self For as the Roman Empire was divided into several Pretories which Pretories were called Pretorian Diocesses or Sees and these Pretories again were subdivided into Provinces and that in every Pretory there was a Prefect of the Pretory who resided in the Metropolis called Sedes prima to administer and rule the Diocess and under the Prefect in the several Provinces there were other Principal Officers called Presidents to rule and govern them So in the Church there were the Metropolitan Primates or Archbishops who were seated in the Metropolis or Capital Cities and answered to the Prefects of the Pretories and there were Bishops that resided in the Inferious Citie who were called Suffragan Bishops and those resembled the Presidents of the Provinces l and the Parallel holds out further since a Person as Ioseph Scaliger observes might be a Bishop with Archiepiscopal Ornaments and yet not be an Archbishop in like manner as one might be an Officer with Consular Ornaments and yet not be a Consul The same Scaliger in his Epistles hb. 2. ep 184. also acquaints us That in the Time of Constantine the Great there were four Prefects of pretories the Prefect of the Pretorium of Constantionople the Illirian Prefect the Prefect of the Pretorium of Rome and the Prefect of the Pretorium in the Gallia Adding that seeing the Prefect of the Pretorium was of the same Degree that at this Day a Vice-Roy is he had under him Vicars and the Vicar he saith was the Governour of a Diocess or one that had under him a whole Diocess and a Diocess was a Government that contained under it several Metropolies or Capital Cities as a Metropolis had under it several Cities He further adds That the
no wonder if Iure divino for the most part did carry the point especially before the Reformation This Error was the less Excusable because it was a departure from the great and in truth the only Example of a Holy Kingdom which such pious Politicians could propose to themselves I mean that of the Hebrews in which though matters that were purely mattes of Religion were distinguisht from matters purely Civil the matters of God from the matters of the King yet the Jurisdictions that related to them were not Divided the same Senate only in distinct Capacities as it was composed of Fathers as well as of Priests and Levites so it had the Cognizance of all matters nothing distinguished the Court in respect of the Two kinds of Causes Religious and Secular but that it had two Presidents which possibly were to take the Chair as the nature of the Cause required Amâ—ziah was over them in matters of the Lord and Zebadiah in matters of the King and all by an Authority and Power derived from the King as Sovereign and Supream in all Moreover in Ierusalem did Iehosaphat set c. In truth the Church having submitted to receive Incorporation into the Civil State or being favoured with it for you may take it either way it was no longer obliged to continue a Divided Separate Jurisdiction for the Reason of the Churches separate Jurisdiction now failing the Magistrate being become Christian and consequently Ayding the Jurisdiction that it had before must fail with it and so revert to the Magistrate And Reason good it should and that by a reason taken even from the nature of Government for there ought to be and indeed there can be but one Spring and Fountain of Jurisdiction in one Kingdom and Government Besides Ecclesiastical Government cannot reach but to the External Actions of Men and therefore is very improperly called Spiritual since it is not Internal and the External Actions of Men as such do properly come under the Cognisance of the Magistrate he being ordained to be the Avenger of all evil doing as well as for the praise of them that do well and then nothing can remain for the Church to do unless the same Actions must be subjected to the Cognisance of divided unsubordinate Jurisdictions which should they be would breed a great Confusion which I must insist upon and be a great Injustice Breed great Confusion for that a Person in the same Cause should be absolved by one Jurisdiction and be condemned by another and this without any means of Composure for Example that he should be acquitted at the Assizes by Twelve of the Neighbourhood and yet be Convicted in the Bishops Court which may well happen where the Jurisdictions are divided and then no means is left neither of any Composure if they are also unsubordinated this is Confusion As that he should be twice Condemned and punish'd twice for one Fact would be great Injustice As for single Congregations they are only as so many little Fraternities Gilds or Corporations and consequently may have Constitutions and By-Laws of their own as these have without the least danger or other prejudice that can be thought of to the States that permit or protect them Certainly the Kingdom of Christ the true Hierarchy is a Kingdom that is not Secular or of this World that is it is not an External but a Spiritual Kingdom a Power erected in the Hearts and Consciences of Men in which he Rules and Governs by his Word and Spirit and therefore it doth not it cannot as such pretend to any Jurisdiction properly so called there being no Jurisdiction properly so called without Coercion and Compulsion and Coercion and Compulsion is a way that is not used by Christ. All the Subjects of Christ are Volunteers and Freemen whom as he brings into his Kingdom so he keeps in it only by Perswasions Exhortations Counsels and such like Methods And this Tertullian believed who in L. ad Scap. says Humani Iuris naturalis est unicuique quod put averit colere nec aliis aut obest aut predest alterius religio sed nec religonis est cogere religionem quae Sponte suscipi debeat non vi c. It is the first and chief right of humane nature for every man to worship what he thinks he ought nor does the Religion of one either hurt or profit another nor can it be any Religion to Compel Religion Religion ought to be taken up of Choice and not by force or constraint c. So far gone was that Father for Liberty of Conscience However it must be confessed That if any Persons refuse to observe the Rules of Christian Society and particularly the Rules of that Society of which they are Members it is but reason that they should leave it and if otherwise they will not that they be constrained to leave it But this by the by To be sure the Essential Church hath no one Form of External Government assigned to it in the whole and it was as great wisdom not to settle any in particular for National Churches for seeing the Church must be Extended into all Nations the Government and Policy of it must be of a nature either Ambulatory so as to be accommodated upon Occasion or it must be such an one as without interfering with them can consist with all the several Forms of Civil and Secular Government In my Judgment the Lord Bacon speaks excellently well to this matter when he says I for my part do confess That in revolving the Scriptures I could never find any such thing as one Form of Discipline in all Churches and that imposed by necessity of a Commandment and Prescript out of the Word of God but that God had left the like liberty to the Church-Government as he had done to the Civil Government to be varied according to Time and Place and Accidents which nevertheless his high and Divine Providence doth order and dispose for all Civil Governments are restrained from God to the several Grounds of Justice and Manners but the Policies and Forms of them are left free so that Monarchies and Kingdoms Senates and Signories Popular States and Communalties are lawful and where they are planted ought to be maintained inviolate So likewise in Church matters the substance of Doctrin is immutable and so are the General Rules of Government but for Rites and Ceremonies and for the particular Hierarchies Policies and Discipline of Churches they be left at large and therefore it is good we return unto the Ancient bounds of Unity in the Church of God which was one Faith one Baptism and not one Hierarchy one Discipline and that we observe the League of Christians as it is penned by our Saviour which is in substance of Doctrin thus He that is not with us is against us but of things indifferent and of Circumstance he that is not against us is with us Bacon's Considerations touching Pacification in Resuscit fol. 237 238 This