The Lawfulness of the Oath of Supremacy, Digression

The Lawfulness of the Oath of Supremacy · Digression

p. 41A DIGRESSION.

1. Of Independentiſm, Name and Thing. 2. Its conſiſtency with the Kings Supremacy.

THis State of a particular Church, namely, their equality in reſpect of Juriſdiction or coercive Power one over another, was wont to be expreſſed by INDEPENDENCY, which though now it be a term of Raproach, yet formerly made uſe of by good Authors, as very fit and ſignificant, to ſet forth this Priviledge of each particular Church compleat and intire: namely, their not Dependency or Subjection, to the Juriſdiction of another Church, as their Head and Superior.

Dr. Jackson in his learned Treatiſe of the Church, Cap. 15. Cap. 119.uſeth this term frequently, Unity (ſaith he in one place) of Diſcipline, or of INDEPENDENT Judicature, is eſſential and neceſſary to the Church, as viſible. Hence there be as many diſtinct viſible Churches, as there be INDEPENDENT Judicatures Eccleſiaſtick. Dr. Sibbs thus,Goſpel-anointings, pag. 94. Particular viſible Churches are now God's Tabernacle. The Church of the Jews was a National Church, but now God hath erected particular Tabernacles. Every particular Church under one Paſtor is the Church of God, a ſeveral Church INDEPENDENT. The Church of England (ſaith the ſame Author) is called a particular Church from other Nations, becauſe it is under a Government Civil, which is not dependent on any other Foreign Prince. Each Church, ſaith Voctius, Deſp. Cau. Pap. lib. 3. § 3. c. 4.as it hath its proper Form of an Eccleſiaſtical Body or Society, ſo its endued with its proper Government and Juriſdiction; which it exerciſeth DEPENDENTLY upon Chriſt, his Word and Spirit, but INDEPENDENTLY in reſpect of all other Churches. Mr. Bates, One Company of Men aſſembled,Treatiſe printed Anno 1613. hath no Authority to impoſe things upon many Churches. 1. None now have Apoſtolick Authority. 2. Each Congregation is a Body INDEPENDENT of any Eccleſiaſtical Power. There is no Ordinance of God for this, (ſaith Mr. Banes) that Churches within a circuit ſhould be tyed to a certain Head-Church for Government, pag. 8. and pag. 13. We affirm that p. 42no ſuch Head-Church was ordained either vertually, or actually, but that all Churches were ſingle Congregations, equal, INDEPENDENT each of other in regard of Subjection. Every true Church (ſaith one) now is an INDEPENDENT Congregation, A Collection of ſundry matters, Anno 1601.and in another place, The Congregational Body Politick ſpiritually INDEPENDENT, is Chriſt's Divine Ordinance in the Goſpel. One ordinary Congregation of Chriſtians, is a ſpiritual Body Politick INDEPENDENT. That is, it hath the Right and Power of ſpiritual Adminiſtration and Government in it ſelf,Confeſſion of Faith, p. Anno 1601. and over it ſelf, by the common and free conſent of the People, INDEPENDENTLY and immediately under Chriſt.

This was the Opinion generally of N. Conformiſts, as is obſerved by one of themſelves in the Name of the reſt, as alſo by B. Downam, Sermon at Lambeth, p. 5.They (that is the N. C.) ſay, that every Pariſh by Right, hath ſufficient Authority within it ſelf, immediately derived from Chriſt, for the Government of it ſelf in all Cauſes Eccleſiaſtical. To the Pariſhional Presbytery conſiſting of their Pariſh-Biſhop and his Elders, they do aſcribe that ſufficient, immediate, and independent Authority for Eccleſiaſtical Government for every proper viſible Church.

That Independency of Churches was aſſerted (by thoſe learned men of a former Age) in relation only to a ſuperior Church-power properly ſpiritual, and ſuch as is claimed jure divino; and not in relation to that Eccleſiaſtical Power which is in, or exerciſed from, the Civil Magiſtrate. Some of them have thus deſcribed a particular Church; It's a Body Politick ſpiritually independent, or independent in relation to a ſpiritual Superiority: which is expreſſed fully, by him that wrote Church-Government with the Peoples conſent, pag. 115. Though we affirm the Church-Government is independent, and immediately derived from Chriſt; yet we affirm alſo, that the Civil Magiſtrate is even therein (that is, in Eccleſiaſtical Matters) Supreme Governor civilly. And though nothing may be impoſed on the Chriſtian Churches againſt their Will, by any ſpiritual Authority (for ſo only we intend) yet we affirm withall, that the Civil Magiſtrate may impoſe on them ſpiritual Matters, by Civil Power, yea, whether they like or diſlike, if it be good in his Eyes, that is, if he judge it within his Commiſſion from God.

p. 43And ſuch an Independency hath been pleaded for alſo, and argued by them to be much more conſiſtent with His Majeſties Supremacy, than a DEPENDENCY or Subordination of Churches, to any ſpiritual Power. And it was their profeſſed Judgments, That no External Power ought to be exerciſed in ſpiritual Matters, any where (within that ſpace betwixt a particular Congregation inſtituted by Chriſt, and the Catholick Viſible Church) by any perſon but the Civil Magiſtrate, or by his Appointment.

Take their own Words. They that make claim Jure Divino, of Power and Juriſdiction to meddle with other Churches, than that one Congregation of which they are Members, do uſurp upon the Supremacy of the Civil Magiſtrate, who alone hath, and ought to have a power of Juriſdiction over the ſeveral Congregations in his Dominions, &c. A Proteſtation of the King's Supremacy made and publiſhed in Anno 1605. §. 27. and in §. 28. The King himſelf is to be General Overſeer of all the Churches within his Dominions, and ought o employ under him, fit perſons to overſee the Churches in their ſeveral Diviſions, viſiting them, and puniſhing whatſoever is amiſs in any of them.

Mr. Bradſhew in the Ʋnreaſonableneſs of Separation, againſt Johnſon, writes thus: It's their principal Honour (ſpeaking of Archbiſhops and Biſhops) to be Commiſſioners and Viſitors in Cauſes Eccleſiaſtical under the King, over the Paſtors and Churches of Provinces and Dioceſſes. In his Anſwer to Johnſon's firſt Reaſon: And in his Anſwer to his ſecond. He queſtions him thus: 1. Whether the Supreme Magiſtrate hath not Power to overſee and govern all the ſeveral Churches within his Dominion, yea, whether he be not bound ſo to do. 2. Whether for his further help and aſſiſtance herein, he may not make choice of grave, learned, and reverent men, to aſſiſt him in the ſame Government. 3 Whether by vertue of his Power theſe perſons thus called, to aſſiſt the Supreme Magiſtrate, may not lawfully try the Gifts of Miniſters within his Dominions, convent them before them, examine how they have behaved themſelves in their places, and puniſh the blame-worthy.

In a Petition alſo to King James for Tolleration, That your Highneſs would afford us, and aſſign to us ſome perſons qualified with Wiſdom, Learning and Vertue, to be under your p. 44Highneſs our Overſeers, for our more peaceable orderly and dutiful carriage of our ſelves, both in our worſhiping God, and in all other our Affairs, at your pleaſure. To whom with all Readineſs and Subjection we are willing to be accomptable and anſwerable, always.

The opinions of learned men about Church Matters (Government eſpecially) were collected together, in a Treatiſe which was put into Latin by Dr. Ames, and in an Epiſtle of his prefixed, avouched by him (who was a man much ſtudied in thoſe Controverſies) to be the Judgment of Cartwright, Fenner, Fulk, Whitaker, Rainolds, Perkins, Brightman, and thoſe that were more Ancient: As Wichliff, Tyndal, Rogers, Bradford, Gilby, Fox, Moore, Dearing, Noel, Greenham, Dogmata iſta, &c. Theſe Tenents (ſaith he) were either their Principles, or ſo conjunct with them, as not to be denied, theirs. Chriſt Jeſus (ſaith the Author) hath not ſubjected any Church or Congregation of his to any other Superior Eccleſiaſtical Juriſdiction, than unto that which is within it ſelf — the Civil Magiſtrate alone upon Earth, hath power to puniſh a whole Church or Congregation, Cap. 2. §. 3. and more fully in §. 12. They hold and believe (ſaith he) that the Equality in Eccleſiaſtical Juriſdiction and Authority, of Churches and Church Miniſters, is no more derogatory and repugnant to the State and Glory of a Monarch, than the parity or equality of School-maſters of ſeveral Schools, or Maſters of ſeveral Families. Yea, they hold the clean contrary, that Inequality of Churches and Church Officers in Eccleſiaſtical Jurisdiction and Authority, was that principally that advanced Antichriſt unto his Throne, and brought the Kings and Princes of the Earth unto ſuch vaſſalage under him. And that the Civil Authority, and Glory of Secular Princes and States, hath ever decayed and withered, the more that Eccleſiaſtical Officers of the Church, have been advanced and ſet up in Authority beyond the limits and confines, that Chriſt in his Word hath preſcribed unto them. And in Cap. 6. §. 6. They are ſaid to deny a principal part of the Kings Supremacy, that hold any Jurisdiction or Offices over Churches jure divino, … will and pleaſure of the King and Civil States of the ….

And from what is ſaid, cap. 5. §. 12. It is … that this way is as little prejudicial to the Subjects … expreſly there ſaid, If any Member of a Congregation … p. 45crime, ſhall of himſelf forſake Communion with the Church, that then the Eccleſiaſtical Officers, have no authority, or juriſdiction over him, but only the Civil Magiſtrate, Parents, or Maſters, &c. So that as perſons are free (otherwiſe than from conſcience of duty) to joyn with theſe Aſſemblies, ſo alſo to leave them, remaining always under the Magiſtrates Eccleſiaſticul power and care.

I have made this Digreſſion, not only for the matters ſake, which is very ſutable to our preſent Subject, but alſo to vindicate the Congregational way. 1. That it is not ſuch a Novelty as is pretended. This of the equality of Churches, and thence an Independency (from which we are reproachfully ſurnamed) ſeems to be the worſt of our Tenents: Yet it appears to be no other, but what the reverend and learned of a former age have aſſerted. Nor do I know any other of their opinions or practices, but may as eaſily be remonſtrated, to be the aſſertions of thoſe holy men. Nor ſecondly, inconſiſtent with civil Magiſtracy, or with their Power in Eccleſiaſtical Affairs. And as a further Teſtimony hereof, they take the Oaths both of Allegeance and Supremacy. Profeſſedly aſſent alſo to All the Articles of Religion which concern only the Confeſſion of the true Chriſtian Faith, and the Doctrin of the Sacraments, compriſed in a Book entituled, Articles whereupon it was agreed by the Arch-biſhops and Biſhops of both Provinces, and the whole Clergy in the Convocation Anno 1562. for the avoiding of diverſity of Opinions, and for the eſtabliſhing of conſent touching true Religion, as is required by Stat. 13 Eliz. cap. 12. And do humbly hope, living peaceably under his Majeſties Government, they ſhall obtain their ſhare in that Indulgence his Majeſty graciouſly purpoſed to ſhew to ſuch perſons, as through want of full ſatisfaction, differ in ſmaller matters from the preſent Eſtabliſhment.

A fourth Particular, which ariſeth from the former,4 Inſtance. is this. Families being not ſubordinate one to another, they cannot aſſociate or unite into any large or great Body; and therefore do, and may more conveniently retain their Government (though it be peculiar and diſtinct) in any Common-wealth, of what form ſoever, without prejudice to the Peace and Welfare of it. So is it with Churches, their State and Government (as it is appointed by Chriſt) is ſuch, as is conſiſtent with, and no prejudice unto any civil Powers under whom they are ſituated. And that p. 46upon this account principally: Having no Dependency in Reſpect of Power or Juriſdiction one on another, they cannot in their own Sphere enlarge themſelves by Subordinations, to a political Body of any ſuch Extenſion and Greatneſs, as may render their Obedience or Compliance more doubtful or uncertain. It is matter of Jealouſie with Princes and States, when there is in their Dominions a Body, large and extenſive, firmly joyned and compact in it ſelf, of an intereſt peculiar and not holding of them. Particular Churches are of a ſmall compaſs, ſometimes comprehended in One, ordinarily but of a few Families. So that in this reſpect, though their Intereſt and Government be peculiar, they may retain it, and for ſubſtance the ſame (as Families do) throughout the World. Which will further appear in the following Conſiderations.

1. It is granted on all hands, That the Lord hath limited his Church to a Government which is perpetual, and for ſubſtance to be the ſame in all places. As alſo that the Nations, from their Civil Government variouſly, and as they judge moſt prudent.

2. Since the Wall of partition by Chriſts Death was broken down: The Goſpel and Chriſtian Churches were by Chriſts commiſſion to be planted in all parts of the World. It ſtands therefore with common reaſon, that the Church Government Chriſt hath left us, is of that Nature, as without any ſubſtantial Alteration may comply with, and not be prejudicial to, any Civil Government.

3. If particular Churches by Union become one body, for extention as large as the Civil State, There will hardly be a due and peaceable accord, and each enjoy its priviledge and Liberties without prejudice to the other; unleſs theſe two great bodies be moulded and formed one with reſpect unto the other. The policy therefore of the Nation and the National Church of the Jewes, were both reſpectively formed by the Lord himſelf.

4. Hence this opinion of States-men, that there is no form of Church Government left by Chriſt, or his Apoſtles; but to be moulded by the wiſdom and diſcretion of Chriſtian Magiſtrates, as may beſt ſute and joynt in with the Civil Government. And of others the contrary, The Commonwealth (ſaith one) muſt be made to agree with the Church, and the Government, thereof with her Government: for as the Houſe is before the p. 47Hangings, therefore the Hangings which came after, muſt be framed to the Houſe which was before: ſo the Church being before there was any Commonwealth, and the Commonwealth coming after, muſt be faſhioned and made ſuitable to the Church: We need none of theſe extteams. The middle way is this, Let not the Churches claim to be National or Provincial Jure divino, but leave ſuch diſpoſements to the civil Magiſtrate, and be numbred with thoſe leſſer Societies, Families, Cities, Colledges, &c. For theſe do retain in themſelves much the ſame form of Government and Freedom therein throughout the World.

5. It is not ſo much a different Form of Government: For in each Republick there are contained leſſer Societies of all Forms; but their Extention and Potency in numerouſneſs of Perſons, by which they are made up. Nor from this Principallity, but the nature of their Ʋnion and Incorporation begets the Jealouſies. If particular Churches become Dioceſan, Provincial, or National by Union from the Law, or Direction of the Civil Magiſtrate, for the better exerciſe of that Eccleſiaſtical Juriſdiction, the Lord hath intruſted him with, and conveniency of ſuch perſons as he ſhall appoint to inſpect the Churches; in ſuch a caſe the Greatneſs of Churches cannot be diſturbent to the Civil Government, being ſo directly under its cognizance.Holy Common-wealth, R. B. p. 2. 220. The Common-wealth (ſaith one) containeth all the people in a whole Nation or more, united in one Soveraign, but particular Churches (diſtinct from the univerſal united in Chriſt) have no general Eccleſiaſtical Officers, in whom a Nation muſt Unite as one Church. How then become they to be termed a National Church? Anſ. As ſeveral Corporations in one Kingdom, or as ſo many Schools that have a peculiar form of Government, but ſuch only as is under (and united in) the Magiſtrates Government in its kind. If this ſhould be claimed as the Law or Priviledge of each Family, that the Governors, be it the Father, or Husband, or Maſter, are thereby inveſted by Nature with the ſame Power, in reſpect to all Families in a Nation; and by ſeveral Correſpondencies and Subordinations raiſe, and Ʋnite themſelves at laſt into a general Aſſembly or Repreſentative. And by Vertue of that Enconomical Authority give Laws to the whole Nation, though not as their Subjects; yet to the ſame perſons under another notion, that is, as Wives, Children, Servants. There is no well Governed State could entertain ſuch a ſpreading intereſt as this, without great p. 48doubtfulneſs, leſt their Authority and Supremacy, ſhould hereby be much Ecclipſed.

6. But a particular Church conſiſting only of a few perſons in it ſelf, and independent on others; is neceſſitated to depend, under God, upon the Magiſtrate for protection. Which if they ſhould not obtain, but be oppoſed and perſecuted; yet have no ability to reſiſt, being as a Family ſingle and alone, not able to defend it ſelf or moleſt others. Nor if they were able, is it lawful for a Church to compel by the Sword, more than the Magiſtrate may by the Keyes, 2 Chron. 26. Matth. 16.19. with 24, 25.2 Chr 26Matt 16:19or what is peculiar to the ſacred Function. Ʋzza erred in the latter, and Peter in the former. The primitive rule and practice was this, being perſecuted in one City to fly into another, and pray that their flight may not be in the Winter. Matth. 10.23.24.20.Matt 10:23Matt 10:24Matt 10:20No nor do we judg that theſe ſpiritual weapons (the Keyes or Cenſures) may lawfully by a Church, or any Eccleſiaſtical Aſſembly be threatned, or drawn forth againſt a whole Nation, and the chief Governors thereof, to urge or compel, eſpecially in State concernment (as the Pope and ſome others have done) though it be truly in ordine ad ſpiritualia.

The fifth Inſtance or particular is this.The 5. Inſtance. A Family of all Corporations or Societies, is the loweſt ſpecies or kind, it's Conſociatio ſimplex & prima, and hath the leaſt of pomp or ſtate in the Government of it. Cottages are built low, Palaces with many ſtories one above another. Thoſe great and extenſive Bodies Empires and Kingdoms, repreſent in their Government more adequatly the myſtical Church, in reſpect to Jeſus Chriſt who is their King and Lawgiver, whoſe Kingdom is with Power and Glory, a Power that is truly Imperial and Princely, having Officers under him (his Kingdom reaching to the utmoſt ends of the Earth) who in his name command reward, and puniſh. But Particular Churches as Governed by his Miniſters, have their porportion rather with the meaneſt and loweſt Societies of men.

The Scripture ſeems to point at more than a ſimilitude and likeneſs betwixt a Family and Church, in the managing of affairs; I mean in the general, and what is it not determined by expreſs Inſtitution. Paul ſpeaking to Timothy about Church affairs, mentioneth their expertneſs in Governing a Family, as a good preparative or qualification for Church adminiſtrations. And this is not only Negatively, 1 Tim. 3.5.1 Tim 3:5if a man know not how to rule his own houſe, how ſhall he take care over the Church of God. But affirmatively, p. 49Theſe things I writ, that thou mayeſt know how thou oughteſt to behave thy ſelf in the houſe of God, which is the Church of the living God, The ſence is full in thoſe words,verſ. 15. the Church of the living God, yet it is added the houſe of God, purpoſed as it were to carry the Eye back to what was written, ver. 5. which ſheweth that there is a great affinity betwixt our Houſes and the Houſhold of God. In a Fathers Governing his Children (ſaith one) there is a lively reſemblance of ſuch Duties of Government, which he is to diſpence towards the Church. There is nothing enjoyned, the Miniſter as a Father of Children, which belongeth not to him as he is a ſpiritual Father of the Children of God.

On the other hand, it may be obſerved, this queſtion being amongſt the Apoſtles,Matth. 18.1:Matt 18:1 who or which of us ſhall be the greateſt in the Kingdom of Heaven? upon ſuppoſition (the Church being termed a Kingdom) there would be places of State, and higher dignity in it, as are in the Kingdoms of the World. Chriſt Anſwers: There ſhall be no ſuch thing, no primacy in one Apoſtle over another, no, the greateſt of you ſhall be the leaſt, and the firſt ſhall be the laſt, Though a Jurisdiction and power truly Imperial, abſolute, and equal to any of the Kings of the Gentiles, belongs to me, and I exerciſe it in thoſe ſpiritual adminiſtrations, yet no ſuch dignity may be aſſumed by you, foreign. Luke 22.25.

1. When the Scripture ſpeaks of a particular Church under the notion of a Family or Houſhold, Government or Ruling is mentioned as that wherein the ſimilitude or proportion is moſt perſpicuous and clear, as hath been ſhewed: But ſpeaking here of a Church under this expreſſion, a Kingdom, how purpoſely are we cautioned againſt an imitation in Rule and Authority?

2. We may further obſerve that Ambition after greatneſs in thoſe that manage theſe great things, Hoſ. 8.12: 1 Pet. 1.4.Hos 8:121 Pet 1:4is an infirmity almoſt unavoidable. For if 1. Such perſons, the holieſt men on the earth, they who had forſaken all to follow Chriſt. 2. And theſe ſo often relapſe into this folly after they had been reduced from it by Chriſt. 3. And at ſuch times, immediatly after Chriſt had minded them of his Death,Matth. 20.19, 20. Luke 22.21, 24. & 19. with 24.Matt 20:19Matt 20:20Luke 22:21Luke 22:24Luke 22:19 and that one of them ſhould betray him, when alſo they had newly been at the Communion with him: What great cauſe is there that every man be very jealous of his own heart?

3. It is not unevident alſo from the Diſciples often Diſputes about their greatneſs; that moſt of our controverſies and contentions p. 50about Church-Government, if traced home, will be found to ariſe from hence, namely: The having our Eye fixed ſo much upon the lofty ſtate of a Kingdom as our pattern in ſuch managements, rather than that familiar and humble way of a Family. For indeed this was the only breach and conteſt that we read of, amongſt thoſe holy Men, the Diſciples of Chriſt.

4. And where ſuch differences are, a Reconcilement will be found more difficult, becauſe where the mind is bent on worldly greatneſs, we are very dull and ſlow in underſtanding whatſoever ſhall be ſpoken (though from Chriſt himſelf) that ſeems to croſs thoſe thoughts; as appears alſo in that ſtory, Mark 9.32.

A Parent or Maſter would not eaſily have been tempted into ſuch an Error, or make this queſtion, who or which of us ſhall be the greateſt? that is, have a paternal power over other Parents and their Families, &c. And had the Diſciples looked upon Miniſterial power under ſo low and humble a notion as what is Economical, James and John would never have thought it congruous, that they ſhould have an Apoſtolical power over the other Apoſtles, Hoc Papatum fefellit, &c. (ſaith Cartw.) This deceived the Papacy, which governs throughout after the form of worldly **Plurimorum conſenſu Eccleſia. à repub. formam illam magna parte mutuata eſt Eileſac.Empires. The Pope he is as the Emperor himſelf, the Cardinals as his Deligates or Repreſentative, the Arch-Biſhops as the Governors of Provinces, &c. Hence John calls the Church of Rome, the Image of the Beaſt, the Vizard of the Roman Empire.

For further confirmation of this fifth particular or Inſtance, let it be conſidered, how ſeldom and ſparingly a particular Church in the N. T. is termed a Kingdom. Although 1. Its Government be derived as a Branch of Chriſts Kingly Office. 2. Church Ordinances are the moſt effectual means by which he exerciſeth his ſpiritual Soveraignty in each mans ſoul. 3. His Myſtical Kingdom on earth, thus by parcels, comes to be wholly under an external ſpiritual regiment, and 4. His Church when National was managed in the Glory and State of a Kingdom. Yet notwithſtanding all theſe leading occaſions, how ſparingly, and not without ſpecial Caution is a particular Church thus termed? Whereas not only the Society, but the Government, Officers, Ordinances, Cenſures, and other Church matters, are univerſally and frequently delivered unto us by Chriſt and his Apoſtles, in terms apt to mind us of this low and humble policy. To give ſome Inſtances thereof.

p. 511. A particular Church or the Society it ſelf, is repreſented unto us as the Houſe of the living God, 1 Tim. 3. His Houſhold, Matth. 24, 45. over which he hath ſet Rulers (therefore to be underſtood of a particular Church, for the univerſal is immediately under the rule of Chriſt.) A Brotherhood, 1 Pet. 2.17. and the Members of it Brethren and Siſters (as the Paſtors Fathers) 2 Cor. 7.15. Jam. 2.15. 1 Tim. 5.2. and it is given as a title of Dignity, 1 Cor. 5.11. Epheſ. 4.21. Rom. 16.1, 23. 1 Pet. 5.12. yea to the Poor as well as to the Rich, and to thoſe of low as high degree, Jam. 1.9.

2. Church Ordinances as 1.Col. 3.16.Col 3:16 By teaching and admoniſhing the Word is ſaid to dwell amongſt them in all Wiſdom foreign compared with Matth. 24.45. The faithful and wiſe Ruler of Chriſts Houſhold is to give them meat in due ſeaſon. It is a deſcription of a Paſtors duty, who is hereby admoniſhed to feed with knowledge, and to be much in it, that the Family may be richly and plentifully, and not ſparingly, niggardly fed. The Word dwelling, is the Houſhold Bread or Food, which by the Stewards or Miniſters is to be rightly divided, 2 Tim. 2.15. and reſpectively diſpenſed as milk to the Babes in the Family, and ſtrong meat to others, Heb. 5.13, 14. 1 Cor. 3.2. 2. The Sacrament an Ordinance peculiar to this Society, it's repreſented unto us as the Supper of the Lord, a Spiritual repaſt of Bread and Wine. It came in the place of a Family Ordinance the Paſſover, and ſo termed: Churches being now become Gods Family, and the Lords Supper their Feaſt, 1 Cor 5.8. but moſt to our purpoſe, are ſuch expreſſions as ſet forth the Governours and Diſcipline appointed to a particular Church.

3. The Officers are as the Stewards and Servants in this Houſhold, and ſo termed not in relation to Chriſt only, who is the Lord, but to the Church his Family.1 Cor. 4.5. Rom. 16.1.1 Cor 4:5Rom 16:1 Chriſt abates of the over-high expectations of his Diſciples, by telling them that thoſe who are the chiefeſt amongſt them, ought to be even as Servants in the Houſe, that attend at the Table, Luke 22.26, 27. There were thoſe in Corinth raiſed much above their level (whom Paul perſonates in himſelf and Apollo and Cephas) even equal with Chriſt, as having the Fountain of their excellency in themſelves,1 Cor. 1.12, 13. with 4.6.1 Cor 1:121 Cor 1:13 and communicated unto others of their own (as great Princes and Benefactors) like Chriſt:1 Cor. 4.7, &c.1 Cor 4:7 this being Lordly and Princely, Paul tells them, they raigned like Kings. ver. 8.To reduce from p. 52this exorbitant height to a juſt ballance, Paul ſets down the rate they may value themſelves, 1 Cor. 4.1. Let a man ſo account of us, as of the Miniſters of Chriſt, Stewards of the Myſteries of God.

4. Diſcipline and Cenſures, the Keyes that open and ſhut; this expreſſion hath its reference to a Houſe or City moſt properly. And in the firſt place, particularly the Cenſure of Excommunication, which is as the purging out of the old leaven, 1 Cor. 5.7, 13. this was done by a careful and diligent ſearch into every corner of the houſe.Exod. 12.Exod 12 So the Excommunicate perſon, like Cain, is caſt out of the Family, and droven from the preſence of God. With ſuch a one not to eat, is all one with holding him as a Heathen and Publican. This Cenſure is temed a Rod, foreign, as the Correction of our Children is termed foreign,Eph. 6.9. 2 Cor. 12.14.Eph 6:92 Cor 12:14 Diſcipline, ſee Beza. The Apoſtles being Spiritual Parents, threaten the Rod, that is to cenſure in a Diſcipline way, cap. 13. 1. In the mouth of two or three Witneſſes, &c. compared with Matth. 18. And then verſ. 2. If I come again I will not ſpare, which is the ſame with 1 Cor. 4.21. Shall I come with a Rod?

The ſixth Inſtance: The 6 Inſtance.As the Government of a Family is low and humble, ſo it is carried on in the moſt familiar and affectionate way; there is an intimacy, and daily converſe with our Governours. Inſtruction and Correction are much ſweetned from that Fatherly care and Affection, we have experienced in other dealings. It is thus with Churches; though the Power there exerciſed, be ſome way coercive, yet brotherly, and ſubmitted unto with much Reverence, being adminiſtred by thoſe we love, honour, and depend upon,Prop. to the Gen. Aſſem. 1647. as Spiritual Fathers. Eccleſiaſtical Power (ſaith our Brethren of Scotland) is indeed furniſhed with Authority, yet that Authority is rather the Fatherly, than the Kingly Authority.

We have ſaid that neither the cenſures of the Church, nor of civil Magiſtrate, morally work upon us further than we work upon our ſelves. Yet there is this difference, the weapons of the one being carnal, affect the ſenſes, and by them the mind coming in upon it more ſuddenly and ſtrongly. Senſe and Appetite have now a broad, ready, and more direct way to the Soul than Reaſon. But Church-cenſures touch us not, or very little in any Bodily concernment. So that nothing comes in upon us any way, but what we our ſelves are willing to let in. It is a great advantage therefore, and much to our Edification, that the perſons who deal with us in ſuch p. 53a way, be firſt let into us, that is, much in our affections and good opinion, and having entertained the perſons, their miniſtration will the eaſier be let in with them, and ſo we come to be taken by Craft, as it were, (as the Apoſtle expreſſeth it) 2 Cor. 16. that is, we are induced by a ſweet and attractive Bait, to take our ſelves. The Perſons therefore that are over us in the Lord, being ſuch as we intimately know, and daily converſe with, ſuch as our ſelves have choſen to be our ſpiritual Fathers, ſuch alſo as we have experienced their goodneſs and tenderneſs in other Goſpel-Adminiſtrations: we more eaſily ſubject to their Rebukes and Cenſures, as coming from the ſame Affection. The Ruling power in a Family, is you know by thoſe that are intimately known, and greatly oblige, as Parents who daily care and provide for us for preſent and to come, and therefore though they correct us, yea, ſometimes in Paſſion, yet we give them reverence, Hebr. 12.9. Cenſures in Churches, or Church-Chaſtiſements, are therefore or ought to be from thoſe that inſtruct and give us our portion in ſpiritual Comforts: the Rulers of Chriſt's Houſhold gives them their meat in due ſeaſon. We exhorted and comforted, Mat. 24.45. 1 Theſſ. 2.11.Matt 24:451 Thess 2:11(ſaith the Apoſtle) and charged every one of them, as a Father doth his Children. Paul can charge them, and with greater Authority, even in their own hearts who have had experience, how in a Fatherly way, he Exhorts, Comforts, and Travels as it were in Birth with them. The Apoſtle urgeth Obedience and Submiſſion upon ſuch a Conſideration, Obey them that have Rule over you, Hebr. 13.7.Heb 13:7and ſubmit your ſelves; for they watch for your Souls, as they that muſt give an account. That is, there is an intimate and affectionate relation between them and you, being ſuch, as Faſt, and Pray, and Mourn, and Rejoyce, yea, Eat and Drink with you daily at the ſame Table of the Lord, and are intruſted with the Care of your Souls from the hand of Chriſt.

This cannot be where the Paſtoral or Miniſterial Work is divided, and the Keys of the Church hung apart. Thoſe that inſtruct us not, nay, are Strangers to us, Rule over us; Rebukes and Chaſtiſements in this ſpiritual way, are from thoſe whoſe Faces we never ſaw, or know ſo much as by name. It's true, we may argue thus, They are ſtrangers, expect no favour therefore, or mercy from them, if you offend: this procures Obedience indeed, but it is in a ſervile way. The mind of Chriſt is, that as our Submiſſion to himſelf, ſo to his Miniſters (who even in Cenſures p. 54act in his Name) be affectionate, filial, and drawn by the cords of love.

Thus have I gone through with the Inſtances promiſed, with what brevity the nature of the matter would permit. By which it is not intended to parallel theſe Societies in reſpect to the intrinſick Form of Government peculiar to each: (for that, in a Church is from the Inſtitution of Chriſt, rather than the light of Nature) but the more general ſtate and habitude of Eccleſiaſtical Government as Churches ſtand diſpoſed to the Civil Magiſtrate, or one to another, and what the light of Nature and common Reaſon contribute hereunto, being ſo much inſiſted upon. What hath been ſaid, I hope tends to Union and Accommodation. Thoſe that hold any ſpiritual Government Jure Divino, and by the appointment of Jeſus Chriſt, do not deny it to a particular Church: And thoſe that hold none, yet are at a leſſer diſtance from ſuch who claim ſo-little.