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WHereas there are several Parties of Christians in the Nation, who must and will ever differ in their Opi∣nions about the Church and Discipline of it in the Question which is of Christ's Institution, it is not our Disputes about the Church as particular (which are ra∣ther to be mutually forborn, and every party left herein to their own Perswasion) but a common Agreement in what we can agree, and that is in the Church as National, must heal our Breaches.
The Catholicks are for one Universal Organical Church throughout the World, whereof the Pope is Head, according to some, and the Bishops conven'd in a General Council, ac∣cording to others.
That there is a Catholick Church visible on Earth, as well as invisible, whereof Christ is Head, who was on Earth, and is now visible in Heaven, is received also by Protestants: But, that this Church is per integrum Organical, and under the Government either of a Monarchy by the Pope, or of an Ari∣stocracy by a General Council, it seems a thing not possible in Nature, because neither can an Oecumenical Council ever be cal∣led, nor any one man be sufficient to take on him the Concern∣ments of the World.
A Political Church is a Community of Christians brought into an Order of Superiority and Inferiority, by an Head and Members organiz'd for the Exercise of that Government which is proper to it: But the whole Earth is not capable of any such Order: And Councils therefore which are gathered out of several Countries, or of Bishops belonging to more Do∣minions than of one Supreme Power, may be had for mutual. Advice and Concord, but not for Government.
A Nation, Empire, or Kingdom which consists of one Su∣preme Magistrate and People, who are generally Christians, are capable of such an Ecclesiastical Polity, and a National Church Political in England is to be asserted and maintai∣ned
The Church of England then is a Political Society of all the Christians (Conforming or Tolerated) in the Land, united in the King as Head, and organized by the Bishops, for the exe∣cuting those Laws or Government which he chuses for their Spiritual Good and Publick Peace.
There is this difference between a Church National, the Church Catholick, and Particular Churches: The two latter are of Divine Right and Essential Consideration, but the for∣mer is of Human Institution; for, it is manifestly Accidental to the Church of Christ, that the whole People should be Chri∣stian.
Not but it is the duty of all Nations, Kings and People to become Christians, Go and teach all Nations Baptizing them, and that Christian Kingdoms therefore as they consist of Peo∣ple that do meet in Particular Congregations for the wor∣ship of the True God, and Jesus Christ, and do exercise that Government, which the Pastor hath over his flock, by ver∣tue of his Office from Christ, and no other than that, are of Divine appointment: But the Combination of these Churches, or the Pastors thereof in an Order of Superiority, and Infe∣riority for the Exercise of a Regiment, that is National o∣ver the whole body of the Kingdom, by setting Bishop in a Diocess, and an Archbishop in a Province, and then pro∣ceeding no farther as to a Patriarchat and General Council, but making a stop here, and Constituting the Nation thereby one Governing Church independent on any other from a∣board; this appears of no Divine, or Canonical Right, but must derive its Authority from an Act of Parlia∣ment.
Distinguish we here of the Government of the Church, as Internal belonging to the Spirit, and External which be∣longs to Men: And of the External Regiment thereof, which is either Formal belonging to the Ministers, or Officers of Christ; or Objective, belonging to the Magistrate, so call'd because the matters of the Church in this respect, are the Object of his Civil Power: Whether the Community now of Christi∣ans in England may be united into a National Church under a pure Formal Government, we leave to others to dispute that will. But that the main Body of the Nation are, or may be constituted a proper Political Church National, under that Mix'd Regiment, which is both Formal and Objective, and so exercised by the Bishops, as the proper Organs thereof un∣der the King (with Authority as Bishops, as Ministers with∣out Force), is what we hold indisputable, and would lay as a Foundation-stone of Peace in the Matter of Religion, between all Persons in the Kingdom capable of it.
The Government of this Church is by Bishops, and if their Authority be not received and owned, so far as that the generality of the Nation, the Nonconformists as well as others,
yield to it, there can be no Union. Now, when the Govern∣ment of the Land is a Mixt Government, as Politicians tell us on another account, why may not the Government of the Church be Mixt too upon this account, to wit, in that, as the King must be a Mixed Person to be Head, the Bishops must be Mixt Persons too to be his Officers; Mixt Persons in regard to the exercise of both this Objective and Formal Regiment, de∣riving the one from the King, as over other Ministers, and the other from Christ, as Fellows with them; that so those that scruple their Submission to them upon one account, may be sa∣tisfied upon another: which by and by will be explained.
Let the Parliament therefore we have, or any other, be heartily for the Publick Good and Thriving of England, which must be by an entire Liberty of Conscience in opposi∣tion to the narrow Spirit of any single Party or Faction, and when such a Parliament shall sit about the Business of Union to purpose, the Bill should be brought in, entituled, An Act for declaring the Constitution of our Church of England.
A Parliament is the Representative of the whole Nation, and no doubt but by Consent and Agreement they might (upon the account mentioned) Make a new Constitution, and much more may they Declare the Constitution of it.
It should be declared then, in such a Bill or Act, That the Church of England consists of the King as the Head, or Pars imperans, who (in his Legislative Capacity, as incorporated with his Lords and Commons) is to give Laws thereto, and all the several Assemblies of Christians which he shall tolerate, as the pars subdita, or Body.
Some Discrimination between the Tolerable and Intolerable, is indeed never to be gainsaid by any wise and good man, unto whom there is no Liberty can be desireable, which is not con∣sistent with these three things, the Articles of our Creed, a Good Life, and the Fundamental Government of the Kingdom.
It is not for any private Persons, but a Parliament, with a Convocation, to prescribe the Terms of National Commu∣nion; but we would have all our Assemblies that are tolera∣ble, to be declared Legal by such an Act, and thereby Parts
of the National Church, as well as the Parochial Congrega∣tions.
The Church here therefore must come under a double con∣sideration, as the Church of Christ, and as the Church of England. Take the Church as the Church of Christ, and there must be (as we have said at first) endless Controversy about this point, who are the true Members of it (and who the Officers, whether Bishops or no): But take it under the Consideration as National, and there will be none at all, for those must be Members (and those Officers) whom the Head by a Law does allow to be parts of the Body, and the King under this Notion only is made Head of the Church by the Statute, that is, as it called Ecclesia Anglicana.
The Dissenters of all sorts (not excepting the Roman Ca∣tholicks) as well as Conformists, will acknowledge the King to be Supream Coercive Governour over all Persons, and in all Causes Ecclesiastical and Civil, throughout his Do∣minions, and will not stand out perhaps if more be required. Again, the Dissenters of all sorts even the Congregationa∣lists of very Sect, are ready to submit to any Power Le∣gally derived from the King, and upon such an account will admit of a Superintendency of the Bishops, as Ecclesiasti∣cal Magistrates under him, when they cannot own any Au∣thority, that they have over other Ministers, from Jesus Christ; and will not Papists also be Subject to all Authori∣ty that is exercised Legally in his Name, howsoever they may question the Spiritual Title of the English Clergy, and their Succession?
We would have Bishops then (qua Bishops as distinct in Office from Priests) declared no other by Law than the Kings Officers, whose Power is but Objectively Ecclesiastical, and to Act Circa sacra onely, by vertue of his Authority, whether they have any Authority else from the Gospel than so, so long as they have this by Law, it need not at all be toucht.
As Jehosophat did commit the charge incumbent upon him, as Supream Magistrate, in regard to all Matters of the Lord, unto the care of Amariah being Chief Priest, and in regard to the Kings Matters unto Zebadiah, being as the Chief Ju∣stice of the Realm: So should the Diocesan Bishop be in our Ecclesiastical, as the Judges are in Civil matters, the sub∣stitutes altogether of his Majesty, and execute his Juris∣diction.
This is indeed a State-Point, which was throughly can∣vased by Henry the Eight, whose Divines did agree on two Orders alone Priest and Deacon, to be of Divine Appoint∣ment, and that the Superiority of a Bishop over a Presby∣ter, or of one Bishop over another, was but by the Posi∣tive Laws of Men onely, as appears in that Authentick book then put out, entitituled, The Necessary Erudition: And consequently, that the Bishop could not have, or Exert any Jurisdiction over the Subject unless warranted, and derived from the King, without danger of a Premunire; which made Bonner (with others) hold his Bishoprick by Commission. Ambo tenent unum eundem{que} Ordinem, say Elfrick's Canons in Lambard's Saxon Laws.
Upon this ground, if it should please his Majesty to Chuse some Persons of the Dissenters to this Office, Authorizing them to it no otherwise, than by a like Commission (which they should also hold, with the Judges, Quam diu se bene gesse∣rint): As none of them could scruple then the acceptance, so must a Union from that day forward Commence in England.
We are sensible unto what distress, the Ministers of a Par∣ticular Congregation of all sorts may be brought in the Ex∣ercise of Discipline over some Potent, Turbulent and Re∣fractory Members; and what relief he might find in such an External Ecclesiastical Officer as this: We are sensible how many inconveniences of Congregational Episcopacy, may by this means onely, be salved.
Their work in general should be, to supervise the Churches of all parties in their Diocesses, that they walk according to their own Principles, in due order, agreeable to the Gos∣pel, and the Peace of one another; whether in the Assemblies of the Brethren, or Synods of their Pastors for Mutual Com∣munion. And more particularly in the observance of all Laws and Limitations, Rules or Canons, which the King as Supreme Head shall by advice of a Convocation, and the Consent of his three Estates in Parliament, make on purpose (as the grea∣test work to be considered), and impose upon them all, with respect both to the publick Emolument, and the safety of his own Person. Dignity, and Dominions.
For example: Suppose this to be one Canon or Injun∣ction, That no Young, but such as are Grave men only a∣mong the Sects, be admitted to be Teachers. Not a No∣vice, lest he fall into the condemnation of the Devil. Another this: That all Conventicles be kept open, as the Churches are, for any to come and hear that will, that no Sedition be there hatched or broached. If all prophecy, and there come in one that believeth not, he is convinced of all, he is judged of all, and the Secrets of his Heart being made manifest, he will fall down and worship, and report, that God is with you of a Truth. Another this: That when there is occasion for the Meet∣ings of the Ministers of several Churches for Consultati∣on in any weighty Affair among the Tolerated and Uni∣ted Brethren, the Bishop shall have cognizance of the Cause, to authorize the Meeting. For this cause test I thee at Creete, that thou shouldst set in order the things that are wanting. Another, in regard to the Conformists, this, That Bishop and Ministers shall reside alwaies where their Flock is, unless upon unavoidable occasions. And say to Ar∣chippus, Take heed to the Ministry which thou hast re∣ceived in the Lord, that thou fulfill it. One more, this: That whereas no man can be an Allowed or Licensed Preacher, but he must subscribe the Articles of the Church, and those that do subscribe ordinarily, are men of diverse Judgments such as Arminians and Calvinists, who cannot, and do not, subscribe both of them in the same sense:
It should be declared in a Canon, as allowed by the Church That these Articles are to be sub∣scribed only in a Doctrinal, not the Authentick Interpretation. Let every one be fully perswaded in his own mind. I mention these 4 or 5 things instead of many, to be the Canonical Matter of such Impositions, as may be found fit to be laid, some on all, some on some Persons, not needful for others; and it is Time, and the Trial, and Experi∣ence which must be the Mother to bring them forth, and cultivate them after, to their best advantage.
To the making such Canons we humbly motion a third Clerk for the Convocation, to be added to the two in every Diocess, and chose out of the Dissenters with indifferent re∣spect to all sorts of them, that mutual Satisfaction and Con∣cord may thereby be prosecuted with Unanimity of Heart and Good-will through all the Churches: And the two Provin∣ces of Canterbury and York should unite in this Convocation for the making them one National Church, and not two Pro∣vincial ones, in a diverse Assembly. The continuance of two Provinces with a separate Government in either, is in∣consistent with one National Political Society, and keeps the
Saddle on both, for the French Popery at least, if not the Pope of Rome, to get up again upon us.
If a temporary Vicar-General were made by the King eve∣ry Convocation, by whose Authority, delegated to him over both Provinces to that purpose, the Members of both were to be convened; and if when any business of moment were on the Anvil, no man but one, herein truly noble, as excelling others in Learning and Virtue, (such a one as Mr. Boyle), might be chosen, by whose Conduct and Moderation things might be carried better than they have sometimes been: Who does not see, but this might be for advantage to the Affairs of Religion? The Council of Nice had not done so well as it did, had not Constantine supervised them.
Government consists in Legislation and Judgment. The Supreme Power of this Kingdom, as to the exercise here∣of, lies not (We know) in the King alone, but in the King and his Parliament. The whole Body of the Nation are to be accounted in their Representatives to meet the Head, and the Laws to be made by the Whole, whereby our Birthright of being a Free State or Free People is maintained. The Absolute Supreme Power therefore of this Kingdom of England must lye in King, Lords, and Commons, as unified in a Corporati∣on; and the House of Lords as virtually so unified is the Highest Judicatory. As for the Supreme Power then of the Church of England, the Power of making Canons, and of judging in Ecclesiastical Causes as to the last Appeal, it does in like manner not lye in the Bishops only, but in the King thus incorporated, and a Convocation. Every Parish-Church in the Land is to be accounted by its Pastor to chuse its Representative in this Convocation. Every particular Church which is tolerated, or shall be tolerated by Law, is thereby made part of the National, and must therefore have the same Right with the Parochial Congregations. Let thus much be declared, and upon this Foundation (whereof of First-stone was laid before) will this great Uni∣on which we do go about to build, be reared, and irre∣fragably upheld. For, if the Persons that represent their Churches are united in one Assembly, then must those
Churches that are represented be supposed as united in one Body. It is, as Members of one National Society that they chuse their Representatives for the making up this Convocation, which is the Church of England in Represen∣tation. If we look into our Antiquaries, and old Historians, we shall find, That before the Conquest (at least under the Saxons) our Parliaments and Clergy were still one Assembly, and no Canons made, but by both together, Which ancient usage manifestly powers the nature of a Parliament to be the measure of a Convocation.
Let me add, as to this Supreme Power of the Keys men∣tioned, That the Subject thereof is the whole Church, as we shall find it proved by our Divines, such as Bishop An∣drews against the Papists, from that only place for the In∣stitution of Discipline (Other Texts speak (say they) of the Keys of Doctrin), Tell the Church; that is, a Particular Church, which a National Church (unless distinguished) is, for the Ʋni∣versal Church cannot be told. Now, the King being one, and the chief one in the Church as National, and the Power ly∣ing in the whole, He, (he in his Vicar) together with the Con∣vocation, representing the whole, must have this Power resi∣ding in him with them: Although, as the Legislative Power of the Kingdom lies in the Lords and Commons with the King, yet the Executive Power lies in him only; so the Legislative Power of the Church lies in him with the Convocation, yet the Executive in the Bishops only. No Church-Execution by the Sword-bearer, but they Key-bearer; and no Penalty by Canon, but Rebuke and Excommunication.
To return; By this means shall one Organ more be added to this great Political Society, for deriving an Influence from the Head to these Parts of the Body as well as others, which now seem neglected, and to have no care taken of them.
The grand and more especial Business of such an equally-modell'd Convocation, should be the revising the Book of Ca∣nons for the reversing the main Body of them, having been fitted to that narrow Scantling, which is unworthy the Church of England, and for the leaving only those, and making new, (as we have exemplified in some for
instance-sake before) which do, or will be made to suit to that larger Constitution thereof, intended by this Paper.
And having said now thus much for Explanation of this Design, we must say some little also in favour of it.
The Design of such a National Accommodation as this, shall advance, not lessen the outward Power and Honour of the Bishop, extending it over those who before had no con∣scientious Regard for their Function; while yet it would case them of the tremendous Burthen of such a Cura ani∣marum they take on them otherwise, as must be of impossible performance.
This Design (which is supposed to find us in our Divisions, and not to make any) shall by little and little (with God's Blessing on it) cool Animosities, and enkindle Charity and Holiness among all Parties, which now is so much wanting, while those that are Catholicks, and those that are Prote∣stants, and much more those that are Conformists, and those that are Nonconformists, do agree in the Substance of one Christianity, having the same Scriptures, the same Articles of Faith in the three Creeds, and the same Rule of Manners in the Decalogue. There is one Body, one Spirit, one Lord, one Faith, one Baptism. They cannot indeed have all Communion in the same External Worship, but they can have it in the Internal Adoration of the same Blessed Trinity, and in one Hope of our calling unto Eternal Life, through Christ Jesus. They must separate into several Congregations, but there shall be no Schism in the Body by this means, for all that.
For, as while the Supreme Power allowed only Parochial Meetings, as established by Law, it hath been accounted Schism to go to separate Assemblies: So the Scene being al∣tered, and these separate Congregations also made Legal, this Schism, or Mens being called Schismaticks, in that Fe∣gard, must vanish, and be at an end. Indeed, these di∣verse Congregations will accuse one another as guilty of Sin and Schism before God, for each separating from the others Communion, and threaten His Judgment: But so long as there is no separating from the Church whereof
the King is Head, while he tolerates the Meetings of both, and makes them Parts of it as National, there shall be no Prosecution of Law against any, but all quiet, as Fellow-Members upon that account.
Only, as to the Catholicks, (as they call themselves) we must consider, there are many of them that have received such Principles, as that they cannot swear to the Suprema∣cy of the King, and so are uncapable of this National Or∣der with others (it being an inconsistent thing to disown the Head, and yet be of the Body) and these are to be ac∣counted therefore as without, that is, out of the Church, who yet (as the Jews do) may live in the Land: And there are many, it is like, that can swear to the Oaths of Allegiance and Supremacy (it being rational to think they may do that now, which in Henry the Eight's Reign they one did) and will submit too to every thing else required to the rendring them tolerable, and these are to be dealt with as within, who yet are not to imagin for all that, that a Protestant King and Parliament should allow of their Mafs in Publick, as they do the Service-Book. This were not to tolerate the Papists, but to set up Popery; whereas the determining what is to be permitted to one Party, and what to another, so as no Detriment may be brought to the Church or State, and no Sin or Guilt upon the Nation by that Permission, is a nicer thing, and requires the weighty Debate of a Con∣vocation (if not more than one) before it be handed to a Parliament.
There is one Motion farther should be added, and that is for another Bill also to be brought in for the preventing, and taking away two things, which are the Pests of the Conforming Clergy; the one is Simony, and to be done ef∣fectually by the imposing only the Simoniacal Oath on the Patrons of all Benefices, as well as on the Incumbents. The other is Pluralities, we mean both of Livings and Dignities, impartially, to this end, that the King may have where∣withal to engage those he receives into the Church thus enlarged, and consequently restores to their Labours by this
Accommodation, for that is a thing will make the Favour in∣deed significant to such persons.
We will conclude with one Argument for what we have proposed. There is no Power given upon Earth for any man to command that which he in his Conscience does judge to be Sin: Non datur potest as ad malum. But to Conform in all things to the present Church according to Law, is Sin in the Judgment of Dissenters, Catholicks, and others, and the late King was a Dissenter of one sort himself. The King therefore that was so lately, could not really put the Ro∣man Catholicks upon Conformity, and if he would appear equal to all People, he could not put any other Dissenters on it neither, for the same cause. That which the Law re∣quires, was both in his Conscience and in theirs, a thing prohibited of God. He could not therefore put the Laws in execution being against God. And if he could not do it acting only but as an honest man, that abides by his Princi∣ples, we have no reason to apprehend, that the King and Queen we have now should be ever brought to do it, maugre all the Enticements of the Church of England, or Frowns of the Church of Rome.
Interpretatio est triplex, Authentica, quae fit authori∣tate illius, qui potest legem condere: Ʋsualis, quae fit consuetudine: Doctrinalis, quae fit per doctrinam, & au∣thoritate interpetrum. Suar. De Legibus, l. 6. c. 1. There are many conscien∣tiously learned, who, be∣cause they are scrutinous into some points, more than others, they cannot subscribe them so easie as others, and this would be a great Relief both to the Conformists of that sort, and Dissenters, in regard to this one thing which still pinches in the Act for Liberty. The truth is, all Impositions are to be taken in the Sence of the Imposers, and when that Sence which was intended by the Convocation that compiled these Articles, is the only true, genuine, authentick Sense or Meaning of them, there is no man, in good earnest, that is called to subscribe the Articles, but he is seriously to confider what he judges in his Conscience to have been Their Meaning, and if he can subscribe them in that Sence, he is to do it, if he cannot, he is to forbear. This being so hard a Chapter it is fit the Church should put in, and declare, that that Sence whereof a man can hardly be sure even so far as to act in Faith, is not the Sence she imposes; but that any other may suffice, which in a literal Construction can be made good, whether of the Subscriber's own, or of any Judicious Expositor.