Against the Revolt to a Foreign Jurisdiction, Part 2 · Chapter 9
Chap. IX. Whether the Instance of the Apostles Church Government prove an Vniversal Soveraignty in the Bishops, further considered.
§ 1. THE pretence of all the Bishops in the World to the Government of all the Church on Earth, as one Aristocratical Senate, College or Court, is so monstrous a fiction, that were it not for that shadow of an Argument which they fetch from the instance of the Apostles and their pretended Succession, I should think it would expose the pretenders to be taken for distracted men: And therefore whether this instance will prove them in their wits, let us further try.
§ 2. The Apostles Commission is contained in Matth. 28.18, 19, 20. All power is given to me in Heaven and in Earth: Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you; and loe I am with you alwaies even unto the end of the World.
Here, 1. Christ's proper Universal Power is both the cause of their Commission, and the matter which they must Preach. 2. Their appointed work is, 1. To make Nations Christ's Disciples, 1. By Teaching: 2. By Baptizing them. 2. To Teach them when they are Disciples. That which they must teach them when they are Disciples is, To observe all Christ's Commands. These Laws or Commands are but what Christ himself commanded these Disciples. To the performance of this Commission he promised them to give them the Holy Spirit to bring all things to their remembrance, and to lead them into all Truth, and to be with them even to the end. The Spirit thus eminently given for this special work, was Christ's promised Substitute, or as Tertullian calls him his Vacarius and Agent, so that what the Spirit so commanded Christ commanded: Christ's Commission to them contained much proper to themselves viz. By this extraordinary help of the Spirit to Remember what Christ had commanded them, and what they had seen him do, and to deliver it with special Power, and seal it with special Gifts and Miracles, and to Record it Sufficiently and Infallibly as his History, Doctrine and Law, for the use of the whole World unto the end. And so he was with them to the end of their Age, and is with their recorded Word to the end of the World. And his Commission contained much common to others, that is, To Preach the same Christ, and gather Disciples, and Baptize them, and to teach the Disciples all those Commands which Christ had delivered to his Apostles by his Mouth or Spirit; And with these also in this Work Christ will be to the end of the World.
§ 3. Here we must first consider what was the Apostles Power and Work. 2. And then whether all Bishops have the same. 3. And what the extent of their Work was, when they are sent to all Nations, or all the World.
§ 4. 1. It is plain that [All Power] is not theirs but Christs: They are but his Ministers.
2. They are not Authorized to be Legislators themselves, so as to make any Universal Law as their own; But only to be Teachers of the Laws of Christ, even such only as they received from him.
Accordingly they never made any Universal Law as their own; But only told the World what Christ Commanded by his Word and Spirit.
3. They were not made an Aristocratical College to do this by the authority of a Major Vote: For as the same Spirit of Truth was given to every one of them singly, so singly they were herein as Infallible as altogether.
4. Accordingly they Preached abroad the World the same Gospel by the same Infallible Spirit. Paul did not so much as speak or consult with any Apostles before he Preached, as receiving his Gospel not from Man but from God, Gal. 1. and 2.
5. The Universal Laws Promulgate by them, are the matter of the several Books of the New Testament: And there is not one of all these, written in the Name of the College or Senate of the Apostles, but every one of them by that single person whose name they bear, or imply. If Christs Law had been to have been made or delivered by the authority of a College as such, some one of the Gospels or Epistles would have been so written.
6. Yet while they abode together at Jerusalem no doubt they lived in Concord, and held the Unity of the Spirit in the Bond of Peace, and believed and spake the same things; And so they did when they were dispersed abroad the World. And no doubt but their consent was more useful to convince others that they spake Truth, than themselves who otherwise knew it.
7. In cases not revealed by the Spirit, they had the same use for consulting and reasoning the case and learning of others, as all other men: In this case reasoning was to help them to know: But in case of Inspiration Reasoning did but express and exercise their Knowledg.
8. As that Act. 15. was no more a General Council, than the other Sacred Converse of the Apostles till they dispersed themselves, so in their determination they lay it upon the Holy Ghost: And Paul and Barnabas had before by the same Spirit accordingly determined: But because they were not of the men that had received their knowledge from Christs own works and mouth in converse with him on Earth, no wonder if the Jewish Christians desired fuller satisfaction.
§ 5. II. From hence it is apparent, 1. That ordinary Pastors or Bishops who have not the same Commission, nor the same Inspiration or promise of it, nor the same gift of Tongues and Miracles to confirm their Doctrine, have none of the extraordinary Apostolical work to do. The Commands which Christ gave his Apostles to teach the World, are already told us and recorded by the Apostles. They left not part of that work undone for others after them to do. If they had, how could the Bishops have known but from the Apostles themselves what Christ Commanded? And what means have they to know it but what all other men have? The Scripture now (added to the Law of Nature) containeth all that can pretend to be an Universal Law: For no Law but of a Universal Lawgiver, can be Universal. And if all Bishops pretend to Apostolick Inspiration, they must prove it by Miracles or pass for Fanaticks: And methinks those among us, who deride even the pretence of Praying by the Spirit, when it meaneth no Enthusiasm, but the illuminating, quickning and sanctifying influx of the Spirit, should hardly believe that all or most of the ignorant and erroneous Bishops of the World have Apostolick Inspiration. If they have, are not their Decrees and Writings God's Word, and equal to the Scriptures?
God's Law is not so imperfect a thing, nor Christ so imperfect a Law-giver, as that more and more must be added to it, and no man can tell by whom, nor when it will be perfect. Nothing unnecessary is fit for an Universal Law; And all that is Universally necessary Christ hath done already. An Universal Law-giver is a Christ: If a false pretender, he is a false Christ.
But all Pastors are Successors to the Apostles as ordinary Ministers, in that ordinary part of their work; viz. To Preach Christ, and make and baptize Disciples, and teach them to observe all that Christ commanded the Apostles, as Official Guides of their several Flocks: And to do this in order, decently, and to edification: And being the Church-Guides, it is their Office to judge of their own acts, that is, when, where, in what words to Preach and Pray, and whom to Baptize, and to whom to deliver the Sacraments of Communion, &c.
§ 6. III. But the next doubt is of the extent of the Apostles Office, and next of the Bishops and ordinary Pastors.
And, 1. It is evident that what the Apostles did in delivering Christ's Commands in writing (in the Scriptures) though at first and most immediately it was for the use of particular Persons and Churches, yet was intended for all the Christian World, as being the Word of the Universal Bishop and King.
2. But their Personal Vocal Preaching was confined by natural necessity. Their Mandate or Commission was but indefinite, or limitedly universal. Christ never bound them to go to every Nation or Person in the World; else how greatly had they sinned? They went not into the fourth part of the Earth: And in those parts, not to one person of many hundred or thousands: Yet their Commission had no positive prohibition restraining them from any one place or person: But Natural Incapacity restrained them. They were to go as far as they could, and speak to as many in the World as they could. And this Mandate was given to each one; nor do we read that ever they went abroad all twelve together, nor ever met when dispersed to consult; nor ever judged any cause or persons as a College, after.
It was easie for them to meet when they dwelt together; and easie to govern all Christians when they were all before them or at hand: And easie to record Christ's Laws and Doctrine by which all must be governed to the end, being thereunto inspired by his Spirit. But as the Church grew greater, they increased the number of Pastors; but gave them no Universal Soveraignty.
§ 7. And now what pretence can ordinary Ministers or Bishops have for Universality of Soveraignty, Legislation and Judgment in an Aristocratical Senate or Council? If they were Apostles they must but teach men to observe all Christ's Commands. They may do their proper work as far as they have capacity and ability: If they can Preach at the Antipodes we shall pray for their success: But sure they will not do it as a Senate; or Church Parliament: To leave them no excuse Christ hath left no Universal Legislation or Judgment to do.
The continuance of the Question so oft answered [How shall Controversies be ended? And who shall Judge? When they never attempt to confute our answer, sheweth that they are so full of themselves, that they have not room for the plainest Truth that comes from others. Judgment of Controversies is Private or Publick, that is, either Private Mens Discerning Judgment, or Governors Deciding Judgment: The Private is either that of each single person for himself, and this is every mans as he is a Rational, Moral Agent, who cannot do his Duty undiscerned, or it is for the guidance of Charity to others: And that is either the Judgment of an Arbitrator, or of a private Instructer or Reprover: Hitherto there is no difficulty who shall Judge.
Publick Judgment supposeth a forum, Tribunal, and a Ruling Judge: And every one is Judge in proprio foro, in his own Court: The Magistrates in their several Degrees are Judges in their several Courts, who shall suffer or be Protected by them. And the Pastors in their several Churches, who shall be Baptized, and used as of their Communion; and who not. But there is no Vniversal forum or Court to judge all the World, but Christs: None out of this Kingdom, are publick Judges of King or Subjects. Other Princes and Prelates all over the World, have a judicium privatum whether they will take our King and Kingdom for Christians, and Communicate with them, or not; and such a judgment have we towards any other Nation: But a Ruling Publick Judgment none hath out of the Kingdom Civil or Ecclesiastick. All Controversies shall be ended by Christ at last: It's Madness to think of ending all till then; so that there is no Judgment but Christ's, that is, Vniversal and Final for the ending of Controversies or deciding any Cause by Government.
And were there nothing but a double incapacity. 1. NATURAL, and 2. POLITICAL or Accidental by the restraint of the Princes of the Earth, I have oft shewed here, that a Dream of an Universal Soveraign Council or Senate, yea or Pope, is utterly irrational.
§ 8. But if the Apostolick Succession prove not such a Soveraignty, will not the Antient General Councils do it? No I have oft enough proved that General Councils were but General in the Empire: While they kept sober and humble they never claimed more; Nor was there any on Earth that had power to call them out of all the World: And when they claimed more, they broke the Church, and by Usurpation brought on Desolation. There is neither Scripture, nor reason, nor obliging example, for extending the Ecclesiastick jurisdiction beyond the Civil, but much of all these against it.
§ 9. And what man can think that a claim is the proof of a title in those Councils which began to transgress the bounds of Civil jurisdiction? The many Councils which have been for Arians, Eutychians, Nestorians, Monothelites, Adoration of Images, Papal tyranny, &c. and the many that have contradicted and condemned them, tell us that the Right of Councils must have a better proof than their own affirmation: And the far greater number of Christians that have approved or received the Erroneous, tell us that they need a better proof than the reception of the greater part. How great a part received Greg. 7th. dictates, and the Councils that Hereticated Royalists as Henricians? But that proved not that these things were just. Pope Vrbans Letter to King Lewis 13th of France 1629. (in the 2d. part of the Cab. p. 213.) saith ["Your Ancestors have ever born as much respect to the exhortations of Popes, as to the Commandment of God.] But do these words prove that this is true? No more doth it that Leo the first was Caput Ecclesiae Vniversalis because he so called himself. The Grand Signiour (in his Defiance of Maximilian the Emperor ibid. p. 12.) calls himself [God in Earth, Great and High Emperor of all the World, the Great Helper of God, King of Kings, the only Victorious and Triumphant Lord of the World, and of all Circuits and Provinces thereof.] And more Persons are Mahometans than Christians (and more Heathens than either, or both) and yet none of this proveth Truth and Right.
§ 10. I have marvelled that Carol. Boverius should think it a fit Argument to move our late King Charles 2d. in Spain to turn Papist, that Monarchy is the best Government in the State, Ergo, the Papal Monarchy in the Church: Did he think the King so dull, that he could not distinguish Particular Kingdoms and Monarchs, from Vniversal? How would the King have taken it, if he had said [Sir an Vniversal Monarchy is the best humane Government: therefore you must subject your self and Kingdom to one Vniversal Monarch.]
But the pretence of an Universal Democracy, Aristocracy, or Church-Parliament is more absurd and worse, as I have proved.
§ 11. Do our Changers of Government think that it is a small matter, of which King and People will take no notice, but be decoyed into by degrees in the dark, to make King, Lords, Bishops and all the Kingdom the Subjects of a Foreigner, and of a Parliament of Prelates who are themselves the Subjects of a Multitude of Foreign Princes, (Mahometans, Heathens, Greeks, Papists, &c.) As the Child said [My Mother ruleth my Father, and I rule my Mother, and my Father ruleth the City: Therefore I rule the City,] So we may then say the King ruleth England; and a Council of Foreign Prelates rule the King; and Heathen, Mahometan, Moscovian, Armenian, Papist, &c. Princes rule most of the Bishops in Council: Ergo these Princes rule the King.
Do they know what it is for Pope or Prelates abroad to be made Judges Ecclesiastical of all persons and causes here; and to have Power to Excommunicate King, and Lords, and depose Bishops, and silence Ministers, and Hereticate Dissenters, and Interdict the Kingdom? &c. Again and again I say, that I wonder if those men that have promoted so many Oaths, and Promises (in the Acts of Corporations, Uniformity, Vestries, Confinement, Conventicles, Militia, (never to endeavour any alteration of Government in Church or State; can possibly blind the Nation to think it no alteration to Subject King, Church and Kingdom to a Foreign (pretended Universal) Ecclesiastick Jurisdiction? Whether it be Perjury or Treason is no debate for me; but I am sure that in ordine ad Spiritualia great temporal power will follow, and Excommunicating and Anathematizing Kings and People, hath not hitherto been a Toothless thing. But quos perdere vult Jupiter hos dementat.
§ 12. And what if they had found Ancient Councils Excommunicate some men without the Empire? What pitty is it that any where Lords, yea Bishops and Clergy men should be bred up in such Ignorance as to think that all Excommunicating is an act of Government? I said before, any Neighbour Prince, Nation or People, any number of Bishops, when they hear another Nation turned notorious Hereticks may renounce Communion with them, and declare the reason of it, because they have made themselves uncapable: Governing Excommunication per judicium publicum, id est, per personam publicam seu Rectorem is one thing; and a declared renunciation and refusal of Communion, per judicium privatum, that is, by an equal or private person is another thing. I am not bound to stay till Turk or Pope is Excommunicated by their Governours, before I renounce Christian Communion with them. Paul's charge, 1 Cor. 5. With such a one no not to eat, and Tit. 3.10. A Man that is an Heretick after the first and second admonition avoid; and St. John's Bid him not good speed, &c. may bind equals that have but judicium privatum discretionis, when no Superior Ruler Excommunicateth the Sinner.