AN
ESSAY
ON
Ecclesiastical
Authority
.
THE
many
irregular
and
dangerous
Practices
of
the
Romish
Clergy
under
the
Pretence
of
an
exempt
Jurisdiction
,
and
an
Authority
Independent
on
the
Civil
Power
;
caused
the
Governors
of
our
CHURCH
to
take
that
Doctrine
into
their
serious
Consideration
,
at
the
Beginning
of
our
REFORMATION
;
and
in
our
XXXVIIth
Article
they
have
determined
and
settled
it
thus
:
That
the
Queen's
Majesty
,
for
this
was
done
in
Queen
Elizabeth's
Time
,
hath
the
chief
Power
in
this
Realm
of
England
,
and
all
other
her
Dominions
;
unto
whom
the
chief
Government
of
all
Estates
of
this
Realm
whether
they
be
Ecclesiastical
or
Civil
,
in
all
Causes
doth
appertain
.
And
then
to
avoid
Offence
,
and
prevent
Misconstructions
,
as
the
Queen
had
declared
in
her
Injunctions
,
so
the
said
Article
,
thus
explains
the
forementioned
Doctrine
.
We
give
not
hereby
to
our
Princes
the
ministring
either
of
God's
Word
,
or
of
the
Sacraments
;
but
only
that
Prerogative
which
we
see
to
have
been
given
always
to
all
godly
Princes
in
Holy
Scripture
by
God
Himself
;
that
they
should
rule
all
Estates
and
Degrees
of
Men
committed
to
their
Charge
by
God
,
whether
they
be
Ecclesiastical
or
Temporal
.
And
this
was
so
confirmed
by
the
Canons
in
the
Beginning
of
King
James
I's
Reign
,
that
if
the
Authority
of
our
CHURCH
might
be
admitted
to
be
decisive
in
this
Matter
,
we
see
plainly
what
that
was
,
and
is
.
But
the
giving
so
much
Jurisdiction
to
Princes
over
Ecclesiastical
Persons
in
Ecclesiastical
Causes
and
Affairs
,
is
complained
of
by
some
among
us
as
an
Encroachment
,
and
a
dangerous
Compliance
;
an
enslaving
Principle
,
which
controuls
the
Powers
of
the
CHURCH
,
that
,
as
they
say
,
ought
to
be
exempt
and
Independent
.
THIS
Point
then
,
not
being
successfully
enough
determined
by
the
declared
Judgment
of
our
CHURCH
in
Her
Articles
and
Canons
;
must
,
it
seems
,
be
brought
under
a
farther
Examination
.
And
it
must
be
considered
not
only
as
a
Subject
of
Debate
and
Speculation
,
but
,
at
this
Time
,
it
is
become
a
Matter
of
the
greatest
Moment
and
Importance
to
our
Peace
both
in
CHURCH
and
STATE
.
All
the
Enemies
of
the
late
happy
REVOLUTION
,
are
gone
into
the
Defence
of
that
Independent
Authority
;
to
say
no
more
.
And
all
those
other
Notions
and
Opinions
whereby
the
Non-jurors
would
vindicate
their
Separation
from
the
Communion
of
our
CHURCH
,
are
built
upon
this
Foundation
.
And
it
will
not
be
easy
to
make
them
sensible
,
that
this
their
Separation
is
Unjustifiable
and
Wrong
,
if
this
Claim
be
allowed
good
.
On
the
other
Hand
,
if
it
can
be
proved
,
That
the
CHURCH
has
no
such
exempt
,
and
independent
Authority
,
as
is
pretended
;
we
shall
strike
at
the
very
Root
of
their
untoward
Principles
and
Proceedings
.
In
our
Inquiry
into
this
Matter
,
1.
THE
first
Thing
that
occurs
to
our
Observation
,
is
,
That
the
STATE
is
found
in
the
actual
and
full
Possession
of
Authority
over
all
their
Subjects
,
and
in
all
Affairs
whatsoever
,
antecedently
to
the
CHURCH'S
Claim
.
We
are
not
born
Priests
,
as
we
are
born
Subjects
;
but
are
made
such
upon
a
sufficient
Maturity
of
Age
;
and
are
therefore
to
consider
what
Share
of
Authority
the
Prince
loses
over
any
of
his
Subjects
upon
their
Admission
into
Holy
Orders
;
and
what
is
the
Foundation
of
the
pretended
Change
.
And
as
to
this
,
we
shall
soon
be
sensible
,
2.
THAT
there
is
Nothing
in
natural
Religion
to
be
pleaded
as
the
Ground
of
such
an
Exemption
or
Independency
.
For
according
to
that
,
Kings
had
a
Right
to
the
Priesthood
also
,
and
were
the
undoubted
supreme
Judges
and
Determiners
of
all
Affairs
.
Melchisedech
and
Jethro
,
we
all
know
,
were
such
.
Nor
does
it
appear
,
that
there
ever
was
any
Separation
of
the
Ecclesiastical
Authority
from
the
Temporal
,
before
the
Mosaic
Dispensation
,
which
was
a
Type
of
the
Evangelical
;
and
consequently
no
Room
for
any
Debates
or
Disputes
of
this
Nature
in
the
first
Natural
State
of
Mankind
.
It
must
therefore
all
be
laid
in
Divine
Revelation
and
Institution
.
From
whence
I
think
it
plainly
follows
,
3.
Thirdly
.
THAT
if
the
CHURCH
has
any
Right
to
such
an
exempt
and
independent
Authority
as
is
now
pleaded
for
,
it
must
be
founded
on
that
Divine
Commission
which
CHRIST
gave
to
his
Apostles
and
their
Successors
,
and
by
them
to
his
CHURCH
to
the
End
of
the
World
.
The
Way
then
to
know
what
there
is
to
be
said
for
such
a
Claim
,
is
,
to
consider
well
the
Contents
of
that
Commission
which
must
be
looked
on
as
the
great
Charter
of
the
Gospel
,
upon
which
all
Her
appropriated
Rights
and
Privileges
,
Her
Authority
and
Powers
,
Her
Immunities
and
Franchises
are
built
.
The
Substance
then
of
CHRIST'S
Commission
to
his
Apostles
was
,
That
they
should
make
Proselytes
of
all
Nations
Preaching
God's
Word
;
that
they
should
Baptize
them
,
and
by
that
Sacrament
admit
them
into
Christ's
Church
;
that
they
should
afterwards
instruct
and
train
them
up
in
the
Pure
Christian
Worship
and
Holiness
,
and
in
that
Worship
commemorate
CHRIST'S
Death
in
the
Eucharist
,
according
to
his
Institution
;
bind
Offenders
,
loose
Penitents
,
and
by
Ordaining
Ministers
make
an
effectual
Provision
for
the
perpetual
Continuance
of
this
Ministry
which
CHRIST
has
thus
committed
to
'em
,
to
the
End
of
the
World
,
according
to
his
Appointment
.
So
that
Preaching
and
Performing
Divine
Service
in
the
Worship
of
GOD
;
Administring
the
Sacraments
;
inflicting
Censures
,
and
passing
Sentence
upon
enormous
Sinners
;
Absolving
the
Penitent
from
such
Sentences
and
Ordaining
Ministers
.
These
and
whatever
other
Particulars
of
Ministration
in
the
Divine
Offices
of
Religion
,
are
by
the
special
Commission
of
CHRIST
in
any
Part
of
it
appropriated
to
the
Spiritual
Governors
of
the
CHURCH
,
become
thereby
,
the
Peculiar
sacred
Powers
of
the
Christian
Priesthood
.
Concerning
all
which
it
is
allow'd
and
granted
,
1.
That
the
CHURCH
does
not
derive
Her
Authority
to
the
Execution
of
them
from
any
Temporal
Powers
or
Potentates
;
but
from
JESUS
CHRIST
alone
by
the
forementioned
Divine
Commission
.
2.
That
as
they
were
not
originally
derived
from
,
so
neither
can
they
be
taken
away
,
or
made
to
cease
by
any
secular
Authorities
whatsoever
.
3.
That
neither
can
any
secular
Powers
of
themselves
execute
these
Divine
and
Holy
Offices
.
The
very
End
and
Reason
of
taking
these
Holy
Offices
out
of
the
Hands
of
the
secular
Powers
,
who
before
had
executed
them
,
and
of
vesting
them
in
a
distinct
Set
or
Order
of
Men
,
still
requires
that
they
should
continue
so
separated
.
And
consequently
,
all
the
Powers
specify'd
in
CHRIST'S
Commission
,
are
the
limitted
and
appropriated
Powers
,
which
belong
to
the
Spiritual
Governours
of
the
CHURCH
alone
;
and
which
no
Temporal
Potentates
can
take
upon
them
to
execute
,
without
breaking
in
upon
CHRIST'S
Institution
,
and
subverting
the
very
Ends
and
Reasons
of
their
original
Separation
.
And
therefore
,
if
no
more
had
been
intended
by
the
Independent
Authority
of
CHRIST'S
Church
in
the
Execution
of
their
Priestly
Office
than
this
,
That
they
who
derived
not
this
Authority
from
the
State
,
could
not
have
it
taken
away
by
them
;
and
that
the
secular
Powers
are
by
CHRIST'S
Commission
excluded
from
the
Performance
of
all
the
Divine
Offices
specify'd
in
it
:
The
Church
of
England
has
declared
Her
Judgment
in
Favour
of
such
a
Claim
;
and
we
should
have
entred
into
no
Disputes
against
it
.
BUT
then
,
he
who
himself
has
no
Authority
to
baptize
,
may
yet
be
a
competent
Judge
of
the
Care
and
Fidelity
of
those
who
do
.
And
he
who
has
no
Power
to
administer
the
Sacrament
of
the
Lord's-Supper
,
or
to
ordain
Ministers
,
may
yet
be
capable
of
taking
Cognizance
of
the
Neglects
,
and
of
the
Miscarriages
committed
in
those
Performances
.
So
that
it
is
one
Thing
to
minister
in
the
Holy
Offices
and
Service
of
the
Church
;
and
another
to
have
Rule
and
Government
,
and
a
judicial
Cognizance
of
the
Care
,
Fidelity
,
and
good
or
evil
Conduct
of
those
who
do
.
This
leads
me
to
consider
,
2.
THAT
besides
the
Ministration
in
Holy
Offices
,
the
Power
of
the
Keys
and
Ordination
,
there
are
other
Powers
and
Authorities
claimed
by
the
Church
:
Such
are
all
the
General
Powers
of
Government
,
of
Assembling
in
Synods
,
of
Consulting
one
another
on
important
Occasions
,
of
making
Laws
or
Canons
;
of
appointing
to
particular
Churches
or
Districts
their
proper
Pastors
;
of
determining
religious
Debates
and
Disputes
;
of
prescribing
Rules
of
Order
and
Discipline
,
&c.
All
which
,
as
not
being
expressly
mentioned
in
,
or
appropriated
by
CHRIST'S
Commission
as
the
other
divine
Offices
of
Religion
are
,
can
belong
to
the
Church
only
of
Common-Right
,
as
it
is
a
Society
;
and
as
such
Acts
of
Government
are
the
constant
and
common
Rights
of
every
Established
Community
.
A
SOCIETY
cannot
subsist
without
Government
;
as
therefore
the
Christian
Church
is
by
CHRIST'S
Commission
constituted
a
spiritual
Society
there
is
no
Doubt
,
but
that
it
thereby
obtains
a
certain
Right
to
the
Exercise
of
all
such
Authority
in
Government
as
other
Established
Communities
are
usually
possess'd
of
.
THE
Question
then
is
,
not
whether
the
Church
has
a
Right
to
the
Exercise
of
such
Authority
,
for
it
is
undeniably
evident
that
she
has
:
But
what
is
the
Foundation
of
that
Authority
,
and
how
far
it
will
hold
good
to
the
Exclusion
of
the
secular
Powers
.
Now
unless
it
could
be
made
appear
that
these
Powers
of
Government
are
by
CHRIST'S
Commission
specify'd
and
appropriated
to
the
Priesthood
as
the
divine
Offices
of
its
Holy
Ministration
are
:
There
can
be
no
other
Reason
or
Ground
of
this
Claim
than
that
of
common
Right
and
Necessity
to
the
Support
of
this
spiritual
Community
and
to
the
Attainment
of
the
great
End
for
which
it
was
ordained
.
WE
see
therefore
that
in
this
Controversy
a
great
regard
is
to
be
had
to
the
Distinction
here
made
between
the
divine
Offices
of
the
Christian
Priesthood
and
the
more
General
Powers
of
Government
.
The
former
are
allow'd
to
be
appropriated
to
the
Orders
of
the
Bishops
and
Clergy
only
.
The
latter
are
those
Powers
and
Authorities
which
our
present
Controversies
and
Dissentions
are
about
.
And
if
I
am
right
in
Stating
the
CHURCH'S
Claim
and
Title
thereto
,
I
shall
certainly
be
Right
in
the
Determination
of
this
dispute
.
So
far
as
they
are
Necessary
to
the
due
Execution
of
CHRIST'S
Commission
,
the
CHURCH
has
undoubted
Right
thereto
.
And
if
Dr.
Hickes
and
his
Friends
had
gone
no
farther
in
claiming
a
Right
to
the
Exercise
of
Ecclesiastical
Authority
Independently
on
the
secular
than
as
that
shall
be
found
necessary
to
the
Propagation
and
Establishment
of
Christianity
;
I
am
apt
to
think
that
all
Christians
would
have
come
into
it
.
I
for
my
Part
,
can
make
no
Scruple
to
affirm
,
that
by
Virtue
of
Christs
Commission
to
his
Apostles
and
their
Successors
to
Preach
and
Propagate
the
Gospel
,
and
to
gather
Him
a
Church
thereby
:
They
have
an
undoubted
Right
and
Authority
to
do
every
Thing
in
the
Exercise
of
their
Spiritual
Offices
,
which
shall
be
found
necessary
to
the
Support
of
the
Christian
Faith
and
CHURCH
.
But
if
Men
will
not
content
themselves
with
this
,
without
going
farther
;
if
they
will
claim
an
Universal
Inherent
Authority
of
doing
every
Thing
in
Matters
of
Religion
,
if
they
please
,
by
themselves
;
and
to
be
the
sole
Proper
and
Rightful
Judges
of
all
Ecclesiastical
Causes
,
and
Matters
;
with
a
divine
Right
to
exclude
the
Secular
Authority
at
their
Pleasure
,
and
to
make
Null
and
Invalid
every
Thing
that
is
done
by
the
Temporal
Powers
in
these
Affairs
without
the
Clergy's
Approbation
and
Consent
:
This
I
think
a
most
Unreasonable
and
Unrighteous
Demand
;
and
I
have
these
six
Things
to
plead
against
it
.
I.
SUCH
a
Claim
seems
contrary
to
the
very
Nature
of
the
Powers
that
we
are
now
reasoning
about
.
They
are
not
the
peculiar
appropriated
Offices
of
the
Priesthood
,
such
as
Ministring
in
the
Divine
Service
,
administring
Sacraments
,
&c.
which
we
have
already
owned
Kings
and
Princes
to
be
excluded
from
;
But
they
are
the
CHURCH'S
common
Powers
of
Government
which
belong
to
Her
only
of
common
Right
,
and
to
the
General
Exercise
of
which
other
Societies
are
entitled
as
well
as
the
CHURCH
.
Now
these
general
Powers
of
Government
are
no
otherwise
to
be
exercis'd
exclusive
of
and
Independently
on
the
Secular
Authority
,
than
the
Necessity
of
Affairs
requires
them
so
to
be
.
And
that
Authority
which
has
no
other
Reason
or
Foundation
then
its
Usefulness
or
Necessity
as
a
Means
to
the
attaining
to
such
an
End
,
certainly
loses
a
great
deal
of
its
Force
and
Obligation
in
all
those
Instances
in
which
it
ceases
to
be
useful
or
necessary
,
and
where
the
End
may
be
as
effectually
obtained
without
it
.
And
this
is
the
true
Reason
of
all
that
Difference
which
is
observable
in
History
in
the
Practice
of
the
Bishops
and
Governours
of
the
Christian
Church
in
the
Exercise
of
these
very
Powers
under
Heathen
and
under
Christian
Emperors
and
Governours
.
When
their
Heathen
Governours
cast
them
off
and
left
them
to
themselves
,
they
then
manag'd
all
Things
by
themselves
,
the
Necessity
of
their
Affairs
requiring
that
they
should
so
do
.
But
when
the
Christian
Emperors
took
the
Affairs
of
Christians
into
their
Cognizance
,
and
made
Laws
,
and
passed
Sentences
,
and
executed
Judgment
therein
:
The
Christian
Bishops
and
Clergy
unanimously
gave
Way
,
and
very
readily
submitted
thereto
.
IT
may
possibly
have
some
weight
with
some
of
my
Readers
to
observe
,
that
even
Dr.
Hickes
in
the
Collection
of
Papers
lately
Published
by
his
Friends
,
and
which
were
Written
and
Published
on
purpose
to
carry
up
the
Powers
of
the
Priesthood
,
and
an
Independent
Authority
as
high
as
possibly
he
could
:
Yet
comes
in
to
this
Distinction
of
the
CHURCH'S
Communicable
and
Uncommunicable
Authority
.
Whatever
indirect
Ends
he
might
have
to
serve
in
his
Endeavours
to
Support
the
Spiritual
Authority
of
the
Nonjuring
Deprived
Bishops
:
Yet
he
was
too
well
acquainted
with
Primitive
Church
History
to
think
,
that
all
the
Christian
Churches
Authorities
are
alike
exclusive
of
the
Secular
Powers
.
And
accordingly
as
I
find
him
quoted
p.
27.
he
allows
;
that
the
Church
on
valuable
Considerations
may
in
some
Cases
modify
the
Exercise
of
Her
Just
Power
,
and
make
Grants
and
Concessions
to
the
State
.
Pray
mind
that
,
for
if
Princes
and
States
may
on
any
Considerations
be
admitted
to
a
share
of
the
Churches
Just
Power
:
Then
it
is
plain
and
evident
that
in
such
Cases
it
is
not
JESUS
CHRIST
,
that
by
his
Divine
Laws
excludes
them
,
but
these
Church-Men
themselves
.
But
let
us
see
what
Instances
of
this
kind
he
mentions
,
and
they
are
such
as
these
;
That
the
CHURCH
shall
consent
not
to
call
Synods
without
acquainting
the
King
,
and
obtaining
his
Leave
if
Possible
;
not
to
make
Foreigners
,
or
Clerks
of
a
Foreign
Allegiance
Bishops
;
to
make
no
Bishops
but
what
shall
be
supposed
worthy
of
the
Kings
Nomination
;
to
give
the
Builders
and
Endowers
of
Churches
the
Honour
and
Privelege
of
presenting
worthy
Clerks
to
supply
the
Cure
of
them
;
and
Noblemen
to
Erect
Chapels
,
and
to
choose
Chaplains
for
their
Families
.
There
are
then
it
seems
Cases
and
Considerations
,
in
and
upon
which
,
notwithstanding
all
the
sacred
Powers
of
the
CHURCH
,
Kings
may
have
Authority
,
in
calling
Synods
,
in
Nominating
Bishops
,
and
in
the
Presentation
of
Clerks
to
the
Cure
of
Souls
.
Here
I
would
ask
in
what
Cases
,
and
upon
what
Considerations
any
of
these
Kings
or
Nobles
may
be
allowed
to
administer
Sacraments
and
Ordain
Ministers
?
I
know
that
this
will
not
be
allow'd
at
all
by
any
Means
,
or
on
any
Considerations
whatever
.
It
seems
then
,
that
in
Dr.
Hickes's
own
Opinion
,
altho'
some
of
the
Powers
of
the
CHURCH
are
Exclusive
and
Uncommunicable
to
Lay
Hands
:
Yet
others
they
may
be
admitted
to
a
share
of
,
if
the
Consideration
be
but
good
,
and
the
Authority
not
abused
.
Now
I
would
willingly
know
,
what
is
the
true
Foundation
of
this
Difference
,
which
Dr.
Hickes
himself
admits
of
?
I
would
have
it
openly
declared
,
whether
CHRIST'S
Commission
has
Appropriated
these
Powers
to
the
CHURCH
which
may
be
so
modified
,
and
has
Excluded
Secular
Potentates
from
them
,
or
on
what
foot
that
Modifications
stands
.
And
at
the
same
time
let
them
add
,
why
the
Influence
of
the
Civil
Magistrates
Authority
to
preserve
the
Peace
and
Safety
,
and
good
Order
of
a
Kingdom
,
may
not
be
allowed
as
just
a
Consideration
and
as
good
a
Reason
of
his
Exercising
Authority
in
such
affairs
,
as
any
munificent
act
of
Beneficence
or
Protection
?
BUT
to
bring
this
Debate
with
Dr.
Hickes
and
his
Friends
to
a
Short
Issue
;
Either
JESUS
CHRIST
by
his
Gospel
,
and
his
Divine
Commission
to
his
Apostles
has
Appropriated
all
Ecclesiastical
Authoritty
to
the
Clergy
only
,
and
Excluded
the
Secular
Power
from
it
,
or
he
has
not
.
If
he
has
,
and
the
Certainty
of
that
be
made
appear
,
then
they
ought
on
no
Consideration
whatsoever
to
be
allowed
any
Share
therein
,
because
that
is
acting
contrary
to
CHRIST'S
Commission
and
Laws
.
But
if
he
has
not
,
then
the
CHURCH
has
no
Divine
Right
at
all
of
Excluding
their
Authority
and
acting
Independently
.
The
Consequence
of
this
is
plain
and
undeniable
.
For
to
Exclude
the
Jurisdiction
of
the
Secular
Powers
where
CHRIST
by
his
Divine
Commission
has
not
Excluded
them
,
is
to
do
it
without
Reason
and
contrary
to
Justice
.
But
that
which
Dr.
Hickes
and
his
Friends
lay
the
greatest
Stress
upon
is
;
1.
The
Nature
of
the
Society
;
and
,
2.
The
Powers
by
which
it
Subsisted
in
the
Beginning
.
1.
As
to
the
Nature
of
the
Society
they
tell
us
that
it
is
CHRIST'S
Spiritual
Kingdom
or
Incorporation
,
which
had
a
Being
Independent
on
the
Secular
Power
for
above
three
hundred
years
before
the
Government
of
it
was
interwoven
with
the
secular
Government
and
Laws
.
I
grant
all
this
to
be
true
;
but
because
there
seems
to
be
great
Stress
laid
on
this
Independency
so
much
talked
of
;
I
desire
that
it
may
be
considered
what
it
means
.
For
in
a
Christian
Country
,
the
CHURCH
and
STATE
are
not
two
Distinct
Societies
like
the
Kingdoms
of
France
and
Spain
,
made
up
of
different
People
and
Subjects
inhabiting
different
Territories
:
but
are
One
and
the
same
Body
of
Men
considered
in
two
different
Relations
and
Capacities
.
The
same
Persons
are
at
once
Members
of
the
Church
and
Subjects
of
the
State
,
and
so
constitute
but
One
Society
of
Men
under
two
capacities
of
Government
.
AND
Even
in
this
twofold
Capacity
their
Affairs
,
their
Duties
and
Obligations
are
so
mixt
and
interwoven
,
that
in
a
Christian
State
it
is
scarce
Practicable
for
the
Church
to
Govern
and
Manage
her
spiritual
Affairs
without
influencing
and
affecting
the
State
.
Nay
in
the
Extent
of
spiritual
Power
now
claimed
,
it
is
absolutely
impossible
so
to
do
.
So
that
this
Contest
for
an
Independent
Authority
in
the
Government
of
the
Church
,
is
nothing
else
but
a
Struggle
to
take
the
Management
of
Religion
and
all
religious
Affairs
out
of
the
Hands
of
Kings
and
Princes
.
And
if
they
once
do
this
,
the
STATE
must
be
brought
to
depend
upon
the
CHURCH
,
because
the
CHURCH
will
be
independent
on
the
STATE
;
and
so
it
would
be
in
a
very
fine
Condition
.
In
short
,
while
such
a
Power
is
contended
for
,
the
CHURCH
and
STATE
must
inevitably
clash
and
disagree
,
and
there
is
no
Way
to
consult
and
secure
the
publick
Peace
,
without
a
Subordination
of
the
one
to
the
other
in
their
Administration
of
Government
.
AND
as
to
the
CHURCH'S
having
a
Being
independent
on
the
secular
Power
for
the
first
three
hundred
Years
:
it
proceeded
only
from
the
Necessity
of
her
Circumstances
and
Affairs
at
that
Time
,
that
She
acted
independently
on
the
secular
Potentates
.
It
was
when
Christianity
was
in
a
State
of
Persecution
,
and
the
secular
Powers
refused
to
intermeddle
in
Her
Government
.
Then
,
it
is
very
true
,
that
She
subsisted
of
Herself
;
and
this
proves
undeniably
,
that
the
CHURCH
has
a
Capacity
so
to
do
when
Need
requires
.
But
it
does
not
prove
,
that
it
is
a
desirable
Thing
for
Her
to
be
in
such
a
Case
;
or
that
She
has
a
Divine
Right
and
Power
to
exclude
the
secular
Potentates
,
if
they
think
fit
to
interpose
their
Authority
.
But
I
shall
speak
more
particularly
to
this
hereafter
.
I
am
now
only
shewing
what
weak
and
insufficient
Reasons
Men
allege
for
an
Independent
Authority
in
the
Church
;
of
which
,
I
think
,
this
is
a
very
great
Instance
;
that
because
She
did
once
so
subsist
out
of
Necessity
,
therefore
She
must
always
do
so
,
out
of
Choice
,
or
has
a
Divine
Right
so
to
do
,
when
ever
She
pleases
.
2.
BUT
they
tell
us
,
That
this
Spiritual
Kingdom
of
CHRIST
,
is
also
a
Royal
Priesthood
,
a
Kingdom
of
Priests
,
the
chief
Priests
of
which
are
Regal
Priests
,
or
Kings
,
as
well
as
Priests
unto
God
.
That
their
Government
in
their
several
Dioceses
or
Districts
,
is
Monarchical
;
and
the
Bishops
are
therein
the
supreme
Representatives
of
CHRIST
,
his
Legates
,
or
Vicegerents
,
in
regard
to
whom
,
Christian
Emperors
and
Kings
are
their
spiritual
Subjects
and
Inferiors
,
and
ought
to
be
obedient
to
them
.
All
these
high
Titles
,
and
big
Words
,
are
evidently
intended
to
possess
the
People
with
a
Notion
,
that
Kings
and
Princes
must
have
Nothing
to
do
with
Bishops
,
unless
it
be
when
the
CHURCH
,
in
Consideration
of
some
valuable
Advantages
and
temporal
Endowments
,
will
modify
Her
Power
,
and
indulge
them
in
a
Share
in
Government
on
their
good
Behaviour
.
In
any
other
Case
,
it
is
sacred
;
favete
linguis
,
ite
Profani
,
say
not
a
Word
of
Jurisdiction
or
Authority
;
be
gone
,
it
is
the
Ark
of
GOD
,
touch
it
not
,
lest
you
die
.
Now
in
answer
to
all
these
high
Strains
,
for
the
Satisfaction
of
modest
,
sober
,
christian
Minds
,
let
us
enquire
,
1.
WHAT
St.
Peter
means
,
when
he
tells
us
of
all
Christians
;
for
he
does
not
speak
of
the
Governors
of
the
Church
alone
,
but
of
the
whole
Community
of
Christian
Believers
;
when
he
says
,
Ye
are
a
Royal
Priesthood
.
a
living
Stone
,
disallowed
indeed
of
Men
,
but
chosen
of
GOD
,
and
precious
.
And
then
,
for
their
farther
Consolation
under
the
Reproaches
that
were
thrown
upon
themselves
for
Believing
in
Him
,
he
adds
.
Verse
6.
Ye
also
,
as
living
Stones
are
built
up
a
spiritual
House
,
an
holy
Priesthood
,
to
offer
up
spiritual
Sacrifices
,
acceptable
to
God
by
Jesus
Christ
.
And
again
,
ver.
9.
Ye
are
a
chosen
Generation
,
a
ROYAL
PRIESTHOOD
,
an
holy
Nation
,
a
PECULIAR
PEOPLE
,
that
ye
should
shew
forth
the
Praises
of
Him
,
who
hath
called
you
out
of
Darkness
into
his
marvellous
Light
.
Whatever
,
therefore
,
might
be
intended
by
that
Expression
under
the
Jewish
Dispensation
when
it
was
first
used
,
it
is
plain
,
that
St.
Peter
intended
no
more
by
it
,
than
to
set
forth
how
honourable
and
favourable
a
State
all
Christian
People
are
in
with
GOD
,
whom
He
loves
and
esteems
,
and
counts
dear
to
Him
,
even
as
the
Priests
of
His
Congregation
.
And
what
is
all
this
to
the
making
Bishops
Kings
and
Princes
,
and
Lords
of
the
Flock
of
CHRIST
,
with
a
Supremacy
of
Power
?
Not
but
that
I
readily
allow
,
that
the
Authority
which
CHRIST
first
committed
to
his
Apostles
,
was
by
them
put
into
the
Hands
of
Bishops
;
and
by
them
is
convey'd
down
to
us
;
and
that
they
are
under
CHRIST
the
supreme
Governours
of
this
spiritual
Community
,
whenever
the
secular
Potentates
refuse
to
concern
themselves
therein
.
And
very
great
Deference
,
Regard
,
Honour
and
Submission
ought
to
be
paid
to
them
all
on
that
Account
.
AND
yet
,
methinks
,
this
high
Style
,
and
lofty
Language
,
does
not
mighty
well
suit
the
meek
,
modest
Temper
of
the
Gospel
,
in
that
there
is
not
much
of
this
grand
Strain
in
the
New
Testament
.
The
Royal
Priesthood
,
we
have
seen
,
will
do
them
but
little
Service
,
in
that
it
respects
every
private
Christian
,
as
well
as
the
spiritual
Governors
of
the
CHURCH
.
And
altho'
we
are
call'd
Ambassadours
of
Christ
,
and
Stewards
of
the
Mysteries
of
God
;
yet
this
Not
that
we
have
Dominion
over
your
Faith
.
And
St.
Peter
very
affectionately
exhorts
as
being
Lords
over
Gods
Heritage
,
but
Examples
to
the
Flock
.
But
Dr.
Hickes
,
and
his
Non-juring
Friends
,
are
for
lording
it
over
Emperors
and
Kings
,
their
spiritual
Inferiors
and
Subjects
,
who
ought
to
be
obedient
to
the
Bishops
and
Clergy
in
what
concerns
Religion
.
Not
so
the
Meek
,
the
Blessed
,
and
Humble
JESUS
,
who
teaches
his
Apostles
thus
:
The
Kings
of
the
Gentiles
exercise
Lordship
over
them
;
but
it
shall
not
be
so
with
you
.
But
he
that
is
greatest
among
you
,
let
him
be
as
the
younger
;
and
he
that
is
chief
,
as
he
that
doth
serve
.
We
may
see
in
the
Style
we
use
,
what
Manner
of
Spirit
we
are
of
;
and
how
far
we
are
degenerated
from
the
Original
Meekness
of
our
Holy
Religion
.
And
yet
at
last
,
after
all
this
great
Talk
,
if
it
does
not
infect
the
Minds
of
the
ignorant
,
common
People
,
it
is
nothing
to
the
Purpose
.
For
when
all
is
said
,
that
can
be
said
this
Way
,
the
main
Question
still
remains
to
be
argu'd
;
which
is
,
2.
WHETHER
all
the
Fullness
of
the
Power
which
the
Clergy
can
be
supposed
to
have
in
the
spiritual
Affairs
of
the
CHURCH
,
does
amount
to
an
Exclusion
of
the
supreme
Jurisdiction
and
Authority
of
the
STATE
?
Whether
CHRIST
ever
intended
that
the
Government
of
the
Church
should
be
so
managed
by
spiritual
Men
alone
,
the
Bishops
and
Pastors
of
it
,
as
that
the
supreme
secular
Powers
should
have
no
Right
or
Title
to
any
Judicial
Authority
therein
;
but
be
excluded
from
that
,
as
well
as
from
the
Divine
Offices
of
the
Priesthood
?
And
the
Determination
of
this
Matter
,
must
not
be
made
by
any
high
Strains
of
Rhetoric
,
or
lofty
,
metaphorical
Titles
that
may
be
used
;
but
from
the
Jurisdiction
and
Authority
that
are
really
given
and
appropriated
to
them
in
Holy
Scriptures
.
So
that
unless
it
could
be
proved
from
thence
,
that
the
general
Powers
of
governing
the
Church
,
are
by
CHRIST'S
Commission
appropriated
to
the
Priesthood
as
the
Ministration
in
Holy
Offices
is
;
all
the
rest
that
can
be
said
,
will
be
to
no
Purpose
.
For
it
must
be
unreasonable
and
unjust
to
exclude
the
Authority
of
secular
Powers
,
where
GOD
and
CHRIST
have
not
excluded
them
.
To
this
Argument
,
let
me
add
,
II.
THAT
such
an
exempt
,
independent
,
exclusive
Authority
in
the
CHURCH
,
where
it
is
not
highly
necessary
to
the
Support
of
Religion
,
is
indeed
very
absurd
.
It
has
Something
worse
in
it
than
erecting
Imperium
in
Imperio
;
it
is
actually
setting
up
the
Kingdom
of
God
the
SON
,
in
Opposition
to
that
of
the
FATHER
,
and
in
Derogation
of
His
supreme
Authority
and
Power
.
DR.
Hickes
and
his
Friends
tell
us
,
That
the
Christian
CHURCH
is
the
spiritual
Kingdom
and
Body
of
Christ
.
I
grant
this
to
be
very
true
;
and
so
is
the
Government
of
the
whole
World
,
by
the
temporal
Powers
of
it
,
the
Temporal
Kingdom
of
God
the
FATHER
,
Who
is
Lord
of
all
the
Earth
,
the
only
Potentate
,
King
Eternal
;
whose
Kingdom
is
an
everlasting
Kingdom
,
and
ruleth
over
all
.
In
this
Kingdom
the
Civil
Powers
are
the
Ordinance
of
God
,
for
the
Good
of
Mankind
;
they
are
the
Ministers
of
God
for
Good
,
to
whom
all
must
needs
be
subject
for
Conscience
Sake
.
And
therefore
for
the
Ministers
of
CHRIST
to
oppose
and
lord
it
over
the
Ministers
of
GOD
the
FATHER
,
is
to
invert
the
sacred
Order
of
Things
,
and
to
forget
the
Subordination
of
the
SON
to
the
FATHER
.
GOD
,
for
the
Honour
of
the
ever
blessed
Redeemer
,
was
pleased
to
grant
Him
a
Kingdom
within
his
own
Dominions
,
with
Rule
and
Power
over
all
Mankind
in
order
to
our
Salvation
;
and
to
the
effectual
Establishment
of
it
,
to
appoint
Him
Powers
and
Ministers
of
his
own
;
and
to
take
away
from
temporal
Governours
the
Ministration
of
those
divine
,
and
sacred
Offices
which
they
before
performed
.
But
as
it
does
not
appear
by
CHRIST'S
Commission
,
that
He
has
appropriated
all
the
Powers
of
Government
in
his
CHURCH
,
to
the
Bishops
and
Clergy
only
,
together
with
the
Authority
of
those
sacred
Ministrations
;
it
is
certainly
very
wrong
in
them
to
assume
a
Power
of
excluding
universally
the
Authority
of
the
FATHER'S
Ministry
.
The
Dispensation
of
the
SON
,
however
Excellent
and
Glorious
,
as
blessed
be
GOD
,
it
is
,
ought
yet
certainly
to
be
administred
in
Subordination
to
that
of
the
FATHER
.
And
to
pretend
the
contrary
,
must
needs
be
very
absutd
and
displeasing
to
Them
both
.
AND
yet
this
Absurdity
,
as
great
as
it
is
,
is
carry'd
still
farther
;
and
the
Abettors
of
it
not
content
with
the
Claim
of
an
independent
Power
only
,
plead
for
a
superior
Authority
in
the
Church
;
because
that
is
spiritual
and
extends
to
the
Souls
of
Men.
This
is
not
only
in
Effect
to
deny
the
Civil
Magistrates
Concern
in
Matters
of
Religion
,
and
where
the
Souls
of
Men
are
affected
:
But
moreover
,
it
is
to
set
up
the
SON
above
the
FATHER
,
by
making
the
Ministry
of
the
SON
superior
to
that
of
the
FATHER
.
This
is
what
I
cannot
but
think
unreasonable
,
and
contrary
to
the
Design
and
Intention
of
Them
both
.
It
is
under
the
Favour
and
Protection
of
the
SON
,
to
reject
the
Authority
and
Supremacy
of
the
FATHER
;
than
which
scarce
any
thing
can
be
more
offensive
to
him
.
To
this
let
me
add
,
III.
THAT
the
true
Kingdom
of
GOD
,
and
the
Religion
of
JESUS
CHRIST
established
therein
do
not
appear
to
be
at
all
more
strong
and
safe
,
and
secure
from
Corruptions
by
such
an
Independent
Authority
than
they
would
be
otherwise
.
REMEMBER
we
are
here
disputing
only
about
an
independent
Power
in
the
Government
of
the
Church
,
and
the
Management
of
its
Affairs
for
the
Success
of
Religion
.
It
would
therefore
,
methinks
,
be
much
in
Favour
of
such
a
Pretension
,
if
it
could
be
made
appear
by
long
Experience
throughout
all
Ages
,
that
the
Purity
of
this
Holy
Religion
had
always
been
better
secured
that
Way
than
the
other
.
And
that
it
had
as
constantly
suffered
when
ever
it
was
brought
under
the
Direction
and
Jurisdiction
of
the
STATE
.
But
alas
!
this
was
true
only
in
the
first
Ages
of
Christianity
,
when
the
Governors
of
the
Church
had
more
extraordinary
and
miraculous
Assistances
from
the
Holy
Ghost
.
Then
indeed
,
the
Purity
of
Religion
was
effectually
preserved
,
and
the
Word
of
GOD
mightily
grew
and
prevailed
.
But
when
the
essential
Principles
and
Laws
of
Christianity
were
committed
to
Writing
,
and
the
Clergy
were
to
gain
spiritual
Knowledge
by
Reading
them
;
when
the
extraordinary
Powers
of
the
Holy
Ghost
began
to
be
removed
,
and
Men
were
asisted
,
as
they
are
now
,
only
by
the
ordinary
Influences
thereof
;
and
in
Consequence
of
this
,
the
spiritual
Governors
of
the
Church
were
subject
to
the
same
Passions
,
and
Infirmities
,
and
Temptations
as
other
Men
now adayes
are
:
Religion
soon
felt
the
Fruits
of
this
,
and
its
genuine
Purity
,
soon
began
to
decay
,
and
declined
apace
.
Till
by
Degrees
it
grew
so
corrupt
that
to
use
St.
Paul's
Words
,
on
a
like
Occasion
,
The
whole
Creation
groaned
and
travailed
in
Pain
together
,
waiting
to
be
delivered
from
this
Bondage
of
Corruption
,
into
the
glorious
Liberty
of
the
Children
of
God
.
So
that
whatever
Advantages
Christianity
received
by
the
pure
Faith
,
and
constant
Patience
,
by
the
great
Integrity
and
Piety
of
the
Primitive
Christians
in
the
three
first
Centuries
;
it
suffered
at
least
as
much
in
after-Ages
,
by
the
evil
Conduct
of
those
who
were
in
Possession
of
those
Spiritual
Powers
.
To
give
one
notorious
Instance
of
this
;
I
would
desire
these
learned
Gentlemen
to
read
the
History
and
Acts
of
the
second
Council
of
Nice
,
and
there
to
consider
by
whose
Over-bearing
Authority
the
Idolatry
of
Image-worship
was
first
brought
into
the
Church
of
CHRIST
.
Such
Instances
shew
too
plainly
that
the
true
Advancement
of
CHRIST'S
Spiritual
Kingdom
,
depends
more
upon
the
Fidelity
and
Piety
of
its
Ministers
,
than
upon
the
regal
,
independent
,
Authority
.
IF
therefore
the
Non-jurors
,
in
Vindication
of
their
Schism
,
had
not
contracted
an
Habit
of
Writing
Paradoxes
,
One
would
wonder
mightily
to
hear
them
impute
the
Atheism
Deism
,
Heresy
,
Schisms
,
Infidelity
,
Profaneness
,
and
Immorality
,
that
are
found
in
this
Land
,
to
the
taking
away
of
this
supreme
,
independent
Power
of
the
Church
.
Let
any
Man
look
Abroad
into
Italy
,
Spain
or
Portugal
,
there
he
will
find
the
Government
of
the
Church
in
the
Hands
of
those
very
Men
,
whose
Right
to
it
Dr.
Hickes
contends
for
;
and
that
too
,
with
greater
Immunities
and
Exemptions
than
he
has
pleaded
for
.
And
yet
in
all
these
Kingdoms
,
he
will
find
as
much
Infidelity
and
Irreligion
,
as
scandalous
Vice
,
and
Immorality
,
and
Profaneness
,
as
in
any
Part
of
Christendom
.
Only
perhaps
with
a
little
more
Reserve
for
Fear
of
an
Inquisition
.
IN
short
,
That
our
Discipline
is
too
much
lost
,
we
all
complain
,
as
well
as
the
Non-jurors
.
But
that
the
Matter
would
certainly
be
mended
,
by
putting
it
wholly
into
the
Hands
of
the
Clergy
with
an
independent
and
unrestrained
Authority
,
is
what
cannot
be
allowed
:
Because
where
the
Church
has
that
Power
,
Religion
is
more
infamously
corrupted
than
in
any
other
Places
of
the
Christian
World
.
LET
us
but
reflect
what
Opposition
the
Reformation
of
it
met
with
here
at
Home
,
from
those
very
Men
whose
independent
Power
is
now
pleaded
for
.
And
with
how
much
Difficulty
it
was
rescued
out
of
their
Hands
,
that
it
might
be
restored
to
its
original
Purity
.
The
Church
of
England
with
all
its
great
Excellencies
,
and
valuable
Constitutions
,
was
thus
Reformed
;
the
Spiritual
Powers
being
ruled
and
governed
by
the
Secular
in
the
Exercise
of
their
Ecclesiastical
Authority
.
And
has
the
CHURCH
yet
a
Divine
Right
to
take
the
Judicial
Cognizance
of
Religion
wholly
out
of
the
Hands
of
those
Men
,
by
whom
it
has
been
preserved
from
Destruction
?
What
Reason
or
Necessity
can
there
be
for
that
?
If
by
these
Means
the
Government
of
the
CHURCH
should
once
again
fall
into
ill
Hands
,
as
it
has
done
in
former
Times
;
it
may
in
the
unhappy
Event
be
found
setting
up
for
Authority
to
corrupt
Religion
,
instead
of
preserving
it
.
And
that
too
without
leaving
the
Secular
Potentates
a
sufficient
Authority
to
retrieve
and
reform
it
a
second
time
.
And
this
also
is
a
just
Exception
to
the
Reasonableness
,
and
Righteousness
of
such
a
Claim
.
IV.
SUCH
an
Exempt
Independent
Authority
in
the
Church
,
seems
wholly
Inconsistent
with
that
Interest
and
Care
and
Concern
for
Religion
which
Christian
Kings
and
Princes
are
alway
supposed
to
have
;
and
the
Regulation
and
Defence
of
which
is
one
great
End
and
Purpose
of
all
their
Authority
.
Till
I
see
farther
Reason
against
it
than
what
has
yet
been
shewn
,
I
cannot
but
believe
that
the
Civil
Government
in
their
Way
,
and
by
a
due
Exercise
of
their
Power
,
is
concerned
for
the
Good
of
Mens
Souls
,
to
promote
Virtue
and
true
Religion
as
well
as
the
Bishops
and
Pastors
of
Christ's
Flock
.
And
if
they
are
,
then
,
to
exclude
their
Jurisdiction
in
all
Ecclesiastical
Causes
and
Matters
,
is
to
rob
them
of
one
great
Part
of
their
Sovereignty
.
It
is
in
effect
to
confine
all
the
Authority
of
Princes
only
to
the
Preservation
of
Peace
,
and
Order
,
and
Justice
in
Human
Societies
without
any
Regard
to
GOD
and
Religion
.
And
I
know
of
no
good
Reason
that
can
be
given
for
this
.
For
altho'
GOD
the
FATHER
,
for
the
Honour
of
our
Blessed
Redeemer
,
and
the
more
effectual
Accomplishing
our
Redemption
,
has
given
him
a
Church
and
a
Kingdom
within
his
own
Dominions
,
and
allowed
Him
his
Proper
Ministers
and
Governors
of
this
CHURCH
under
his
own
Divine
Authority
:
Yet
I
hope
these
Gentlemen
will
not
say
that
this
carries
along
with
it
a
Devolution
of
all
Power
and
Authority
in
religious
Affairs
from
Princes
to
Bishops
,
from
the
Governors
of
the
State
to
those
of
the
Church
.
And
if
it
does
not
,
then
the
Secular
Powers
ought
not
in
any
such
Affairs
to
have
their
Authority
and
Jurisdiction
excluded
.
That
would
be
to
subvert
one
of
the
main
Ends
of
their
Institution
,
which
was
,
That
under
them
we
might
live
peaceable
and
quiet
Lives
in
Godliness
as
The
Ark
of
the
Covenant
which
none
might
look
into
,
or
so
much
as
touch
it
,
but
the
Priests
alone
:
Was
yet
so
far
under
the
and
Levites
,
and
gave
the
Levites
a
new
Law
for
their
Offices
,
that
they
who
before
began
not
their
Attendance
till
the
Thirtieth
Year
of
their
Age
should
now
begin
it
at
the
Twentieth
.
He
took
the
Ark
from
the
Tabernacle
thrust
out
Abiathar
from
being
Priest
unto
the
Lord
.
Which
,
let
the
Adversaries
say
what
they
will
to
evade
it
,
was
as
much
a
Deprivation
as
any
one
of
those
they
now
complain
of
;
and
when
he
had
done
this
,
he
put
Zadock
the
Priest
in
the
Room
of
Abiathar
.
The
Altar
of
Bethel
was
destroy'd
by
King
Josiah
;
Idolatry
was
frequently
punished
and
suppressed
by
their
Kings
,
and
the
suffering
Religion
to
be
corrupted
by
introducing
Evil
and
Idolatrous
Novelties
into
the
Worship
of
GOD
,
is
often
charged
as
a
Crime
and
a
Blemish
in
the
Administration
of
their
Government
.
Now
as
the
Instances
mentioned
in
which
they
did
exert
their
Power
,
were
undeniable
Acts
of
Church
Government
and
Ecclesiastical
Authority
:
So
the
Charge
and
Imputation
of
Guilt
upon
them
in
their
Neglects
of
this
kind
,
plainly
shew
that
they
had
a
just
Authority
and
a
rightful
Jurisdiction
therein
.
And
if
the
Jewish
Kings
were
allowed
to
have
Power
and
Authority
in
Ecclesiastical
Matters
,
and
the
Priesthood
claimed
no
Independent
Power
in
Church
Government
,
under
that
Dispensation
in
which
the
Administration
of
Divine
Offices
was
as
much
separated
from
the
Secular
Magistrates
as
it
is
now
under
the
Gospel
:
Some
very
good
Reason
,
some
strong
Proof
,
some
very
bright
and
clear
Evidence
should
be
produced
to
convince
one
,
that
the
Jurisdiction
which
Kings
exercised
under
one
Dispensation
is
quite
taken
away
by
the
other
.
ESPECIALLY
too
,
when
this
claimed
Authority
is
not
to
be
limitted
to
Articles
of
Faith
,
and
Matters
of
Divine
Revelation
only
;
but
is
extended
to
a
Judicial
Cognizance
in
all
our
moral
Actions
,
as
well
as
in
those
that
are
purely
religious
.
And
for
the
Kings
and
Potentates
of
the
World
not
to
submit
to
the
Sanctions
and
Determinations
of
such
Men
in
all
Cases
of
Morality
;
is
arrogantly
called
Disobedience
to
their
spiritual
Superiors
,
Vicegerents
of
Christ
.
And
to
restrain
ecclesiastical
Persons
in
any
extravagant
Proceedings
of
this
Kind
,
is
represented
by
some
Men
as
downright
Persecution
.
WHAT
an
Original
Piece
of
spiritual
Pride
is
this
?
I
would
desire
any
Reader
seriously
to
consider
,
that
if
such
Doctrines
as
these
had
been
preached
by
the
Apostles
and
Primitive
Christians
,
Whether
it
would
not
have
been
the
greatest
Disadvantage
imaginable
to
the
Propagation
of
the
Gospel
.
And
whether
it
would
not
have
given
all
the
Secular
Potentates
of
the
World
a
great
and
invincible
Prejudice
against
it
?
What
Heathen
Emperor
or
King
would
have
embraced
this
Religion
,
or
given
any
Countenance
at
all
to
the
Profession
of
it
,
who
should
have
been
told
,
That
in
the
very
Minute
that
this
Religion
was
professed
by
him
,
and
became
established
in
his
Dominions
,
he
was
to
lose
one
half
of
his
Authority
over
his
People
?
That
he
was
no
longer
to
have
that
Fullness
of
Jurisdiction
and
Power
which
he
had
before
,
and
which
other
Kings
and
Emperors
enjoy'd
round
about
him
;
but
was
now
to
give
up
his
Sovereignty
and
Supremacy
in
all
Spiritual
,
Ecclesiastical
Causes
,
and
in
all
Moral
Actions
,
into
the
Hands
of
his
spiritual
Governors
of
that
Church
,
of
which
he
was
now
becoming
a
Member
?
He
is
now
no
longer
to
claim
an
universal
Supremacy
in
his
Dominions
,
but
himself
becomes
a
Subject
to
his
Subjects
,
and
their
spiritual
Inferior
;
the
Bishops
in
his
Kingdom
,
being
as
so
many
Kings
,
and
spiritual
Monarchs
,
who
have
a
Divine
Right
to
tye
up
his
Hands
from
having
any
thing
to
do
in
the
Government
of
the
Church
,
or
in
Matters
of
Religion
?
Would
not
all
the
Secular
Potentates
in
the
World
have
spurn'd
at
,
and
despised
the
Preachers
of
so
senseless
a
Religion
,
as
an
Imposture
and
a
Cheat
,
that
under
a
Pretence
of
Godliness
,
was
contrived
to
wrest
one
great
Part
of
their
Authority
out
of
their
Hands
?
And
would
not
such
an
Attempt
as
this
too
deservedly
have
caused
the
Word
of
Truth
to
be
evil
spoken
of
?
Most
assuredly
it
would
.
And
yet
this
is
the
very
Thing
that
an
Independent
Authority
in
Church
Government
naturally
,
and
universally
tends
to
.
DR.
Hickes
is
pleased
to
say
,
Constit
.
p.
76.
That
the
Governors
of
the
Church
lose
Nothing
of
their
Power
,
Authority
,
or
Jurisdiction
by
admitting
Sovereign
Princes
into
the
Church
.
I
beg
leave
to
ask
then
,
Whether
it
is
not
altogether
as
reasonable
,
both
for
the
Honour
and
Interest
of
Christianity
,
that
Christian
Princes
should
lose
Nothing
of
their
Temporal
Authority
by
embracing
this
our
Holy
Religion
?
And
if
it
be
,
I
am
sure
that
the
Schemes
which
are
now
laid
out
for
Kings
and
Princes
to
rule
by
,
under
the
Church's
independent
Power
,
cannot
be
of
GOD
;
because
they
make
Spoil
and
Havock
of
the
secular
Powers
,
and
rob
them
of
one
entire
Branch
of
their
Sovereignty
and
Dominion
.
And
yet
this
is
not
the
worst
Evil
that
attends
this
Claim
.
For
,
V.
IT
not
only
robs
Kings
of
all
Sovereignty
in
religious
and
spiritual
Affairs
;
but
is
extended
also
to
their
Administration
of
the
Temporal
.
I
have
already
observed
,
That
these
Gentlemen
bring
all
the
moral
Actions
of
humane
Life
,
under
the
peculiar
Cognizance
of
the
spiritual
Government
of
the
CHURCH
.
Every
Thing
in
which
the
Consciences
of
Men
are
concern'd
,
they
claim
,
as
falling
wholly
within
this
spiritual
Jurisdiction
.
so
much
as
a
Judge
between
two
private
contrary
to
the
essential
Righteousness
of
God
;
as
to
teach
the
People
,
that
it
is
a
Sin
to
be
subject
to
the
Laws
and
Constitutions
of
the
Kingdom
where
they
live
.
This
brings
me
to
my
VI.
LAST
Argument
,
which
is
,
That
this
Independent
Authority
in
the
Government
of
the
CHURCH
.
,
is
utterly
inconsistent
with
the
Supremacy
and
Sovereignty
of
all
Secular
Potentates
.
Two
such
Independent
Authorities
in
the
Government
of
the
same
Body
of
Men
,
appear
utterly
incompatible
.
They
so
frequently
interfere
,
and
thereby
bring
such
Mischiefs
and
Distractions
into
the
World
,
that
they
cannot
possibly
be
both
of
them
from
GOD
.
He
,
who
is
a
God
of
Peace
and
Order
,
and
not
of
Confusion
,
must
not
be
supposed
to
have
intended
any
two
such
Powers
without
a
Subordination
of
the
one
to
the
other
.
THE
Supporters
of
that
Claim
,
being
aware
of
this
Argument
,
would
evade
it
by
saying
,
That
the
Mischiefs
complained
of
,
proceed
not
from
the
Inconsistency
of
two
such
Powers
,
but
from
the
Encroachments
of
the
two
contending
Parties
.
And
that
all
this
would
be
prevented
effectually
,
if
each
would
keep
within
their
proper
Limits
,
and
neither
of
'em
put
their
Sickle
into
the
other's
Harvest
.
This
is
claim
a
Right
to
the
same
Harvest
;
and
who
then
shall
judge
between
them
to
preserve
the
Peace
and
Quiet
of
the
Christian
World
?
Are
not
all
our
present
Contentions
and
Feuds
about
the
uncontroulable
Supremacy
of
the
Governors
of
the
Church
in
all
Religious
and
Spiritual
Causes
?
And
is
it
not
apparent
undeniably
,
that
the
very
End
of
Claiming
such
a
Power
,
is
,
to
protect
some
Men
from
the
Authority
of
the
STATE
?
How
then
is
it
possible
that
two
such
Contending
supreme
Sovereigns
should
exercise
their
several
Powers
,
one
to
remove
,
and
the
other
to
support
those
Men
;
and
yet
the
Subjects
be
bound
to
obey
them
both
?
How
can
two
such
Supremacies
subsist
in
the
same
Body
of
Men
,
when
almost
every
Act
of
the
one
influences
the
other
?
When
in
some
Cases
almost
every
Exercise
of
Spiritual
Authority
,
one
Way
or
other
influences
,
and
either
weakens
or
controuls
the
Temporal
?
A
certain
Defender
of
this
Spiritual
,
Ecclesiastical
Independency
,
saw
the
Necessity
of
granting
,
That
CHRIST
gave
the
Church
no
Authority
that
could
possibly
interfere
with
the
Civil
Powers
.
This
Assertion
I
own
to
be
very
true
;
and
therefore
if
the
Non-jurors
will
but
grant
me
that
,
which
I
think
no
reasonable
Man
can
deny
,
viz.
That
GOD
has
given
to
Secular
Powers
as
full
an
Authority
for
the
Support
and
Security
of
the
STATE
,
as
He
has
to
the
Spiritual
for
the
Defence
of
the
CHURCH
;
and
consequently
,
that
every
Act
of
Independent
Power
of
the
Church
,
that
interferes
with
the
Civil
Powers
,
is
contrary
to
the
Will
of
GOD
,
and
to
the
Intention
of
CHRIST'S
Commission
:
I
readily
join
Issue
with
them
upon
this
Cause
,
and
am
very
willing
to
try
the
Force
of
this
Principle
in
those
particular
Cases
that
are
made
the
Occasion
of
our
present
Disputes
.
And
they
are
,
1.
The
Election
.
2.
The
Deprivation
of
Bishops
and
Clergymen
.
1.
As
to
the
Election
of
Bishops
and
Clergymen
,
it
is
granted
,
That
as
the
CHURCH
has
the
sole
Authority
of
Ordaining
them
,
so
with
that
they
have
of
Necessity
a
common
natural
Right
to
take
Care
of
the
Qualifications
of
the
Persons
to
be
ordained
,
and
employed
in
Divine
Service
.
But
then
,
it
is
indeed
reasonable
,
that
the
CHURCH
in
the
Exercise
of
this
Power
,
should
not
claim
a
Divine
Authority
to
thrust
and
force
upon
a
Christian
State
such
Bishops
and
Clergy-men
as
are
avowed
Enemies
to
the
Government
and
National
Constitution
where
they
live
.
For
this
is
actually
to
interfere
with
the
Civil
Powers
.
It
's
highly
reasonable
that
Kings
and
Princes
should
be
well-assured
of
the
Fidelity
and
Allegiance
of
their
Clergy
;
seeing
that
They
and
their
Government
,
have
an
Interest
therein
;
and
both
the
Peace
and
Safety
of
their
Secular
Affairs
may
be
very
much
influenced
by
their
good
or
evil
Conduct
.
If
therefore
on
this
Account
the
Laws
of
the
Land
give
to
our
Kings
the
Nomination
of
the
Persons
that
are
to
be
made
Bishops
;
it
is
indisputably
interfering
with
the
Civil
Powers
,
to
say
that
they
have
no
Right
there
to
;
and
that
every
such
Nomination
is
an
Invasion
of
the
CHURCH'S
Power
.
If
the
Measure
of
that
Power
be
at
all
to
be
judged
of
by
its
Consistency
with
the
Peace
and
Safety
of
the
STATE
,
it
is
then
as
clear
as
any
Demonstration
in
the
Mathematicks
,
that
CHRIST'S
Commission
has
given
no
such
Independent
Power
in
the
Choice
of
Bishops
;
because
that
actually
breaks
in
upon
the
temporal
Power
of
Kings
and
Princes
,
even
in
the
Administration
of
their
National
Government
:
For
let
us
reflect
,
Is
it
not
by
Virtue
of
this
pretended
Divine
Right
,
and
Independent
Ecclesiastical
Jurisdiction
,
that
we
see
such
vile
and
scandalous
Practices
in
our
Days
,
as
the
Primitive
Christians
were
wholly
Strangers
to
;
and
would
have
Protested
against
with
the
utmost
Abhorrence
and
Detestation
?
By
Virtue
of
this
pretended
Independent
Authority
,
the
Non-jurors
take
upon
them
to
consecrate
Bishops
,
and
ordain
Priests
,
not
only
in
Opposition
to
the
STATE
,
but
with
a
direct
Intention
,
if
it
be
possible
,
to
overturn
it
.
For
the
first
Thing
that
such
Bishops
and
Clergymen
have
to
do
,
is
to
renounce
all
Allegiance
to
the
KING
upon
the
Throne
,
and
all
Regard
to
the
Present
Constitution
of
the
Kingdom
.
To
treat
the
KING
as
an
Usurper
,
to
teach
a
Nullity
in
all
the
Oaths
that
are
taken
to
Him
,
tho'
by
most
solemn
Sanctions
of
the
Law
.
To
set
up
an
Ecclesiastical
Community
,
and
gather
Congregations
against
Him
,
and
therein
to
pray
for
another
pretended
King
,
whom
the
Nation
has
solemnly
abjured
,
and
proclaimed
a
Traitor
.
Will
not
all
this
be
called
Interfering
with
the
Civil
Powers
?
If
it
be
;
I
think
then
,
it
must
be
granted
,
that
all
this
is
directly
contrary
to
CHRIST'S
Commission
,
and
to
the
whole
Design
of
it
?
If
there
be
a
Dispute
about
the
Title
to
the
Crown
,
most
certainly
the
States
of
the
Realm
are
the
proper
Judges
and
Determiners
of
the
Matter
:
And
CHRIST
by
his
Commission
,
has
given
the
Bishops
and
Pastors
of
his
CHURCH
no
Divine
Authority
or
Jurisdiction
in
such
Determinations
.
If
therefore
the
Governors
of
the
Church
,
instead
of
taking
Care
,
according
to
their
Trust
,
that
the
Bishops
and
Clergy
of
the
CHURCH
,
be
Men
of
sober
Lives
,
and
sound
Religion
,
will
go
so
much
farther
as
to
claim
a
Divine
Right
in
the
Choice
of
all
the
Bishops
exclusive
of
the
Nomination
of
the
Prince
,
only
to
embarrass
his
Government
,
and
embroil
his
Affairs
:
It
is
as
certain
that
such
a
Spiritual
Power
cannot
be
of
GOD
,
as
it
is
that
all
Secular
Powers
are
of
GOD
.
Because
two
such
Independent
Authorities
in
or
over
the
same
Body
of
Men
,
cannot
possibly
consist
together
.
The
one
will
inevitably
interfere
with
,
and
be
destructive
of
the
other
;
and
such
inevitable
Opposition
,
Confusion
and
Distraction
in
humane
Society
,
could
never
be
designed
or
intended
by
Almighty
GOD
.
The
like
may
be
said
2.
AS
to
the
Deprivation
of
Bishops
and
Clergymen
.
I
COULD
heartily
wish
,
there
had
been
no
Occasion
for
the
unhappy
Debate
that
I
am
now
upon
.
And
what
I
shall
say
upon
it
,
I
intend
with
all
Deference
to
the
unhappy
Persons
who
were
deprived
.
But
seeing
a
pretended
Invalidity
in
their
Deprivation
is
made
the
Occasion
of
a
Schism
from
our
CHURCH
,
and
of
great
Confusions
in
the
Nation
;
Doubtless
,
common
Justice
ought
to
be
done
to
the
lawful
Secular
Powers
we
live
under
.
NOW
,
if
it
be
indeed
true
,
that
CHRIST
has
given
no
Power
to
his
Church
that
interferes
with
the
Civil
Powers
;
and
most
true
it
is
,
and
necessary
for
the
due
Government
of
the
World
that
it
should
be
so
;
the
Consequence
of
it
is
,
That
CHRIST
by
His
Commission
has
given
no
such
Authority
to
His
CHURCH
,
as
to
keep
Bishops
and
Clergy-men
in
their
respective
Sees
,
when
the
STATE
finds
it
necessary
for
the
Safety
of
a
Nation
to
turn
them
out
.
For
this
also
is
to
set
up
Powers
that
are
incompatible
;
both
whose
Commands
cannot
be
obey'd
,
because
they
command
contrary
and
inconsistent
Things
.
THIS
was
the
Case
of
those
unhappy
Bishops
and
Clergy
,
who
were
deprived
for
not
giving
the
usual
Oaths
of
Fidelity
to
the
Civil
Government
of
King
William
.
Their
Principles
and
Practices
,
as
to
that
Government
,
were
such
,
that
it
was
become
impossible
for
them
to
execute
their
Spiritual
Offices
in
the
CHURCH
,
with
any
Security
to
the
Peace
and
Safety
of
the
STATE
.
They
could
not
perform
Divine-Service
in
Publick
,
because
they
would
not
own
the
Authority
of
the
King
,
who
was
to
be
prayed
for
therein
;
The
Bishops
could
not
ordain
other
Clergymen
,
for
the
same
Reason
;
They
could
not
do
it
without
obliging
them
,
by
the
Laws
of
the
Land
,
to
own
those
Secular
Powers
,
whom
they
themselves
did
not
own
.
They
could
not
govern
the
Clergy
,
as
Bishops
by
the
Laws
of
the
Land
are
bound
to
govern
them
,
without
Teaching
them
,
and
Instructing
them
to
teach
their
People
the
Duty
of
Obedience
to
that
King
,
whom
they
themselves
looked
on
as
an
unlawful
King
.
Neither
could
they
answer
the
Ends
,
or
do
the
Business
of
the
Government
by
sitting
in
Parliament
,
as
the
Law
expects
and
requires
,
that
all
the
Bishops
of
the
Kingdom
should
do
.
Nay
,
in
all
their
Exercise
of
Divine
Offices
,
they
must
undeniably
lie
under
a
strong
Byass
and
Temptation
of
instilling
dangerous
Doctrines
,
and
Principles
inconsistent
with
the
Peace
and
Security
of
the
Kingdom
.
Can
it
be
supposed
then
,
that
any
National
Government
wants
a
sufficient
and
competent
Authority
of
removing
such
Bishops
from
their
Sees
,
and
of
putting
other
Orthodox
Bishops
in
their
Room
?
And
must
They
ask
the
Clergy's
Leave
to
do
this
?
Or
must
they
borrow
a
competent
Authority
from
the
CHURCH
to
do
this
effectually
?
Miserable
are
the
Princes
who
are
in
such
a
Case
!
Wretched
is
the
Kingdom
that
wants
a
competent
Authority
to
do
any
Thing
which
appears
necessary
to
be
done
with
any
of
its
Subjects
,
of
what
Order
soever
,
to
support
it self
,
and
preserve
its
own
Authority
.
Who
then
can
believe
that
Almighty
GOD
ever
intended
this
?
Those
who
object
against
the
Validity
of
such
a
Deprivation
,
should
consider
two
Things
:
1.
THAT
there
is
no
Persecution
of
Christianity
in
it
.
Had
those
Bishops
been
deprived
for
any
Doctrines
or
Articles
of
the
Christian
Faith
,
it
would
have
looked
more
plausibly
on
their
Side
,
and
might
with
more
Reason
have
been
called
Persecution
.
Or
,
if
upon
their
Deprivation
,
their
Districts
and
Sees
had
been
left
destitute
of
Orthodox
Bishops
regularly
consecrated
to
perform
the
Divine
Offices
,
as
others
had
done
before
them
:
This
would
have
made
a
great
Alteration
in
the
Case
.
But
when
it
is
for
an
avowed
Disaffection
to
the
established
Civil
Government
,
and
judged
necessary
for
the
Security
of
it
;
that
Necessity
proves
it
lawful
,
and
answers
all
Objections
that
can
possibly
be
brought
against
it
.
And
therefore
,
to
pretend
that
such
a
Deprivation
is
not
valid
,
as
to
the
People
living
within
their
Districts
of
such
deprived
Bishops
,
because
it
is
not
Canonical
;
is
in
effect
saying
nothing
at
all
.
For
Deprivation
signifies
nothing
to
the
Purpose
,
if
it
does
not
in
the
Effects
of
it
,
bind
all
the
Consciences
of
the
Subjects
to
disown
the
Authority
of
the
Persons
so
deprived
;
and
discharge
them
from
all
Obligations
of
future
Submission
to
,
and
Communion
with
them
.
This
is
a
Power
without
which
Civil
Government
cannot
stand
:
and
therefore
Secular
Powers
must
be
granted
to
have
a
competent
Authority
to
all
such
Purposes
;
or
else
they
are
not
only
Subjects
and
Inferiors
,
but
even
Slaves
to
their
spiritual
Sovereigns
,
and
must
depend
precariously
on
the
Good-will
and
Favour
of
their
Clergy
,
whether
they
shall
sit
easy
and
safe
on
their
Thrones
,
or
no.
And
all
the
Laws
,
and
Canons
,
and
Constitutions
of
the
CHURCH
,
if
they
be
wise
,
and
good
,
and
christian
,
must
be
made
with
a
due
Regard
and
Subserviency
to
this
End
,
or
else
they
lose
all
their
Validity
,
and
are
to
be
looked
upon
as
Nothing
.
For
this
is
a
sure
Principle
never
to
be
disputed
,
That
all
National
Governments
have
as
sufficient
and
competent
an
Authority
to
do
every
Thing
which
is
necessary
to
preserve
the
STATE
,
as
the
Bishops
and
Clergy
can
have
for
the
Support
of
RELIGION
and
the
CHURCH
.
AND
if
this
Authority
will
extend
to
the
valid
Deprivation
of
the
disaffected
,
and
disloyal
Governors
of
the
Church
,
the
plain
Consequence
of
it
is
,
That
all
the
Subjects
of
the
Kingdom
are
in
Duty
and
Conscience
discharged
from
any
farther
spiritual
Relation
to
,
or
Communion
with
the
Persons
so
deprived
.
What
is
it
then
that
our
Non-jurors
mean
by
Exclaiming
against
this
,
even
as
tho'
it
were
a
Sin
against
the
Holy
Ghost
?
To
tell
the
World
,
That
all
other
Bishops
,
who
will
not
adhere
to
the
deprived
ones
,
can
perform
no
valid
Acts
of
Priesthood
;
their
Prayers
are
Sin
,
and
their
Sacraments
,
no
Sacraments
,
and
their
Absolution
,
Null
,
and
of
no
Force
.
That
all
other
Christians
,
who
are
not
in
the
Communion
of
the
deprived
Bishops
,
are
cut
off
from
the
Church
of
Christ
,
can
have
no
Benefit
by
His
Promises
,
no
Assistance
of
His
Grace
,
no
Mercy
thro'
His
Blood
.
Nay
,
that
altho'
they
die
Martyrs
for
Christ
,
yet
Martyrdom
it self
cannot
make
amends
for
this
Sin
.
If
a
Stranger
to
our
Gospel
were
to
hear
this
,
he
would
certainly
conclude
,
that
Christianity
aimed
at
Nothing
more
than
the
Exaltation
of
the
CHURCH'S
Power
;
and
that
Nothing
greater
was
required
to
Salvation
,
than
to
own
these
deprived
Bishops
to
be
the
Heads
of
it
.
Whereas
,
in
Truth
,
the
Commission
given
,
is
only
to
preach
the
Gospel
,
to
administer
the
Sacraments
,
and
to
exercise
such
Offices
,
and
such
Powers
,
as
shall
be
necessary
to
the
Propagation
of
the
Christian
Religion
:
Without
any
Check
upon
Secular
Potentates
in
their
Administration
of
Civil
Government
,
or
any
Exemption
from
their
Jurisdiction
.
They
have
no
Authority
that
interferes
with
Civil
Powers
.
To
confirm
all
which
,
it
must
not
be
forgotten
,
2.
THAT
in
this
Deprivation
the
STATE
took
away
no
Power
which
the
CHURCH
truly
and
properly
speaking
gives
.
Dr.
Hickes
indeed
,
insinuates
,
p.
24.
That
as
only
Bishops
have
from
Christ
a
Right
to
ordain
;
so
they
only
have
a
Right
to
deprive
one
another
.
But
this
Argument
is
formed
with
more
Cunning
than
Ingenuity
,
and
the
Opposition
is
not
fairly
put
.
It
should
not
have
been
between
Ordaining
and
Depriving
;
but
Ordaining
and
Deposing
from
the
Sacred
Order
of
the
Priesthood
.
In
the
one
the
CHURCH
gives
,
in
the
other
She
takes
away
Her
spiritual
Authority
.
But
Depriving
is
of
another
Nature
;
it
leaves
the
Persons
all
the
Catholick
Authority
which
the
CHURCH
gave
,
if
they
can
find
Places
where
they
may
lawfully
Exercise
it
;
and
only
restrains
them
from
doing
so
in
such
and
such
Dominions
.
It
is
chiefly
Removing
them
from
the
Districts
and
Sees
which
they
held
of
the
Secular
Powers
,
and
thereby
from
all
Right
to
the
Exercise
of
their
Spiritual
Offices
among
any
of
the
King's
Subjects
.
And
if
Kings
and
Princes
have
not
a
competent
Authority
to
do
this
,
they
are
too
weak
to
stand
,
and
consequently
,
much
weaker
than
GOD
and
CHRIST
ever
intended
that
Civil
Government
should
be
.
THE
chief
Objections
to
what
is
here
delivered
,
are
these
three
.
I.
IT
is
pleaded
,
That
there
is
such
a
Divine
Relation
between
a
Bishop
and
the
People
of
his
District
,
as
no
Secular
Powers
can
take
away
.
II.
THAT
the
Authority
in
spiritual
Affairs
,
here
allowed
to
Kings
and
Princes
,
is
contrary
to
the
Practice
and
Principles
of
the
first
three
Hundred
Years
.
III.
THAT
this
is
bringing
the
Church
and
its
Clergy
into
Slavery
.
I.
As
to
the
Divine
Relation
pretended
to
be
between
a
Bishop
and
the
People
of
his
See
or
District
:
Pray
,
how
comes
that
about
?
It
is
compared
,
I
know
,
by
some
original
Ground
of
that
Relation
,
and
by
whose
Designation
and
Authority
it
has
been
made
.
Now
as
to
this
,
1.
I
BELIEVE
,
that
every
Body
will
grant
,
That
in
promoting
Bishops
to
such
and
such
Sees
,
and
Clergymen
to
their
Districts
or
Parishes
,
a
Regard
ought
,
and
will
be
had
,
to
the
Sentiments
and
the
Judgment
of
the
Spiritual
Governors
of
the
Church
;
who
,
as
I
said
above
,
in
Consequence
of
their
Commission
from
CHRIST
to
plant
and
govern
it
,
must
be
supposed
Invested
with
a
Trust
as
to
the
spiritual
Qualifications
of
the
Persons
to
be
employed
in
Holy
Offices
.
And
this
Care
,
and
Trust
,
and
just
Authority
,
they
are
supposed
to
discharge
in
their
Admission
of
Persons
into
Holy
Orders
.
In
which
they
have
Authority
to
provide
,
that
no
Persons
unqualified
,
should
be
admitted
into
the
Service
of
GOD
.
But
then
,
when
the
Church
has
effectually
taken
this
Care
,
it
must
certainly
be
granted
also
in
the
2.
Second
Place
,
THAT
Christian
Princes
and
States
have
both
an
Interest
in
this
Affair
,
and
a
Trust
also
committed
to
Them
in
providing
proper
Spiritual
Guides
and
Pastors
for
their
People
.
And
where
they
have
both
an
Interest
and
a
Trust
,
it
will
be
very
hard
to
say
,
that
they
have
no
Authority
.
Suppose
that
the
Governors
of
the
CHURCH
should
incline
to
appoint
such
Persons
as
the
STATE
can
have
no
Confidence
in
,
or
no
Security
from
,
must
they
be
allowed
no
Authority
,
even
where
their
Peace
and
Safety
appear
to
be
very
deeply
concern'd
?
Sure
this
is
too
unreasonable
and
absurd
to
be
believed
.
Or
,
again
,
Suppose
that
the
Governors
of
the
CHURCH
should
be
careless
,
and
neglect
providing
for
their
Sees
,
would
not
the
Temporal
Powers
be
bound
to
supply
that
Defect
,
and
to
take
Gare
that
the
People
should
not
want
proper
Guides
and
Pastors
?
It
is
absurd
then
to
think
,
that
they
have
no
Authority
in
a
Matter
which
they
are
bound
in
Conscience
to
take
Care
of
.
Now
as
all
this
seems
very
agreeable
to
common
Reason
;
let
us
go
on
,
and
consider
3.
WHAT
has
been
the
Practice
of
the
CHURCH
in
this
Particular
.
And
here
we
shall
find
,
that
generally
speaking
,
every
One
who
appeared
to
have
an
Interest
in
the
Management
of
Ecclesiastical
Affairs
were
allowed
to
have
an
Influence
,
and
some
Power
in
the
Designation
of
the
Person
to
be
employed
in
such
a
Place
or
District
.
THE
CHURCH
commits
a
Catholick
Power
or
Authority
in
Consecration
or
Ordination
,
which
Authority
is
to
be
exercised
so
far
as
lawfully
it
may
,
thro'
the
whole
CHURCH
of
CHRIST
,
without
any
Assignment
of
this
or
that
particular
Jurisdiction
.
So
the
Form
of
Consecration
runs
with
us
:
Receive
ye
the
Holy
Ghost
for
the
Office
and
Work
of
a
Bishop
in
the
Church
of
GOD
.
And
that
such
was
the
Manner
of
Primitive
Ordinations
,
the
Reverend
and
very
Learned
Dr.
Potter
,
Christian
Church
.
This
Power
then
being
thus
convey'd
by
the
Church
;
the
Designation
of
the
Persons
to
this
or
that
particular
District
,
was
made
several
Ways
.
In
the
Apostles
Time
,
such
and
such
Persons
were
sent
by
them
to
such
and
such
Cities
,
and
great
Towns
,
to
minister
therein
,
and
govern
the
CHURCH
according
to
the
Directions
given
.
But
afterwards
the
Clergy
of
the
vacant
Diocese
sometimes
chose
their
own
Bishop
,
and
sometimes
the
eldest
Presbyter
succeeded
in
Course
.
But
then
,
to
shew
that
every
Thing
which
the
Bishops
and
Clergy
at
that
Time
did
,
was
not
done
by
a
Divine
Authority
:
What
was
sometimes
done
in
this
Affair
by
the
Clergy
,
was
sometimes
done
by
the
People
also
,
when
the
Bishops
of
another
Province
advanced
any
new
Bishop
to
a
vacant
See
,
it
was
always
done
with
the
Consent
and
Approbation
of
the
People
.
Usually
this
Approbation
and
Consent
of
the
People
was
had
,
as
to
the
Person
,
before
his
Consecration
.
The
forementioned
Right
Reverend
Bishop
has
cited
a
Passage
out
of
the
VIIIth
Book
of
the
Apostolical
Constitutions
,
c.
4.
in
which
it
is
decreed
,
That
such
a
Bishop
must
be
ordained
as
was
elected
by
the
People
for
his
eminent
Merit
,
and
their
Consent
was
to
be
a
third
Time
asked
.
And
to
the
same
Purpose
there
are
several
Passages
in
St.
Cyprian
,
whereby
it
plainly
appears
,
that
the
People
had
so
much
Authority
,
that
they
were
usually
consulted
,
and
their
Vote
and
Consent
asked
in
the
Designation
of
the
Bishop
that
was
to
preside
over
them
.
Which
shews
most
plainly
,
that
such
a
Designation
was
not
made
by
the
divine
appropriated
Powers
of
the
Bishops
and
Clergy
only
.
And
it
is
very
well
known
,
that
what
the
People
had
at
the
Beginning
,
came
by
Degrees
into
the
Hands
of
Kings
and
Princes
.
They
had
the
Nomination
of
Bishops
to
their
several
Sees
;
and
I
would
therefore
have
a
very
good
Reason
given
,
why
those
Rulers
who
had
Authority
in
Promoting
them
,
should
not
be
allowed
the
same
in
Removing
them
.
Or
how
such
a
Removal
can
be
called
an
Invasion
of
the
sacred
Rights
of
the
Priesthood
;
when
they
were
promoted
by
the
Election
or
Nomination
of
the
Laity
,
as
well
as
of
the
Bishops
?
I
KNOW
it
will
be
said
,
That
all
this
was
only
a
prudent
Condescention
and
Compliance
with
the
People
of
their
Flock
,
without
any
Authority
.
But
to
this
I
answer
,
Does
not
Voting
,
and
Electing
,
and
an
almost
constant
and
establish'd
Usage
of
Consigning
Persons
to
such
and
such
Districts
by
Voting
and
Electing
,
look
like
a
good
Degree
of
Authority
in
the
Matter
?
And
would
the
Fathers
of
the
Church
have
suffered
all
this
,
if
they
had
had
the
same
Notions
with
some
in
our
Days
?
Would
they
have
condescended
so
far
,
if
they
had
known
it
to
be
an
Invasion
of
the
CHURCH'S
Independent
Powers
?
No
certainly
;
their
Practice
in
this
Case
,
is
a
sufficient
Demonstration
that
they
had
no
such
Sentiments
.
AND
indeed
,
how
shall
we
judge
,
or
how
shall
we
know
what
are
the
CHURCH'S
peculiar
Rights
,
and
what
not
;
but
by
the
Words
of
CHRIST'S
Commission
,
and
the
Practice
of
the
most
Primitive
Churches
thereupon
?
The
Performance
of
those
Sacred
Offices
which
CHRIST
by
His
Commission
has
taken
away
from
the
Civil
Powers
,
and
vested
in
a
distinct
Order
of
Men
,
we
own
to
be
the
peculiar
Authorities
of
the
CHURCH
.
And
accordingly
,
the
Primitive
Fathers
did
not
allow
the
Laity
to
have
Authority
therein
.
They
never
condescended
so
far
as
to
suffer
them
either
to
consecrate
the
Eucharist
,
or
to
lay
on
Hands
in
Ordination
.
When
therefore
as
to
the
Designation
of
Bishops
to
such
and
such
particular
Districts
,
CHRIST'S
Commission
gives
no
Restraining
or
Appropriating
Rules
at
all
,
and
the
constant
Practice
of
the
CHURCH
has
been
to
admit
the
Laity
to
have
an
Interest
and
a
Vote
therein
,
and
to
promote
by
their
Election
:
I
do
not
know
what
can
confute
the
Claim
of
a
Divine
Relation
,
and
an
Independent
Authority
herein
,
if
this
will
not
.
IF
then
the
Designation
of
Bishops
and
Clergymen
to
their
several
Districts
be
no
Part
of
the
CHURCH'S
sacred
and
unalienable
Rights
;
certainly
the
Removal
or
Deprivation
of
such
Persons
,
can
be
no
Invasion
of
them
;
because
doubtless
they
who
have
a
competent
Authority
to
promote
,
must
be
allowed
to
have
the
same
also
to
Remove
.
THE
Conclusion
of
the
Whole
then
,
is
,
There
is
no
such
Thing
in
our
Days
as
a
Clergyman's
having
a
Divine
Right
to
his
District
.
His
Claim
and
Right
is
wholly
Human
and
Legal
;
founded
on
the
Laws
of
the
Land
,
and
the
established
Constitutions
of
the
CHURCH
and
Country
in
which
we
live
.
Consequently
then
,
what
the
STATE
does
in
a
legal
Way
in
such
Deprivations
,
is
done
by
a
competent
Authority
;
it
is
Valid
in
all
Respects
;
and
binds
the
Consciences
of
all
Men.
It
transfers
the
Obligations
,
as
to
Religious
Communion
,
from
the
former
Possessor
to
the
latter
.
It
makes
it
our
Duty
to
adhere
to
such
Bishops
,
as
in
such
Cases
,
the
Laws
of
the
Land
regularly
advance
:
And
it
makes
our
adhering
to
the
Communion
of
the
Bishops
so
deprived
,
to
be
both
sinful
and
schismatical
.
II.
THE
second
Objection
is
,
That
what
I
have
here
advanced
,
seems
not
to
agree
with
the
Practice
and
Principles
of
the
CHURCH
for
the
first
three
hundred
Years
.
As
to
the
Practice
of
the
CHURCH
in
those
Times
,
I
have
in
some
Measure
thus
accounted
for
it
already
.
That
it
proceeded
from
the
Exigencies
and
Necessity
of
Affairs
at
the
Time
when
the
Christians
were
either
under
Persecution
,
and
so
were
constrained
to
act
in
Opposition
to
their
Secular
Governors
,
because
Christianity
could
not
otherwise
be
propagated
:
Or
else
,
it
was
done
under
the
Connivance
and
Permission
of
such
Temporal
Powers
.
In
either
of
which
Cases
,
what
was
necessary
to
be
done
by
the
Bishops
and
Governors
of
the
CHURCH
for
the
Promotion
of
the
Christian
Religion
,
they
undoubtedly
had
a
Divine
Right
and
Authority
from
GOD
to
do
.
But
then
,
in
such
Cases
,
the
CHURCH
did
not
claim
a
Divine
Authority
of
Excluding
the
Jurisdiction
of
the
Emperors
and
Secular
Governors
;
but
they
excluded
themselves
,
by
refusing
to
intermeddle
in
this
Government
.
Even
the
mildest
of
the
Heathen
Emperors
,
who
,
as
Tertullian
tells
us
,
Apol.
cap.
v.
forbid
the
Christians
to
be
enquired
after
,
or
persecuted
,
seem
to
have
dealt
with
them
,
only
as
Gallio
the
Deputy
of
Achaia
did
,
I
will
be
no
Judge
of
such
WHEN
the
Romans
had
conquered
Judea
,
they
yet
left
the
Jews
in
a
great
Measure
to
the
Management
of
their
own
Civil
Government
.
And
what
Herod
,
or
the
high
Priest
and
the
Sanhedrim
,
in
such
Cases
,
enacted
or
ordained
,
was
doubtless
in
Conscience
to
be
obeyed
;
and
it
was
a
Sin
to
be
mutinous
and
seditious
against
them
.
But
sure
this
Privilege
could
never
be
extended
to
the
exclusion
of
the
Power
and
Authority
of
the
Roman
Emperors
.
So
here
,
the
Roman
Emperors
put
the
Christians
under
a
Necessity
of
Acting
independently
on
the
Temporal
Power
,
because
they
would
not
concern
themselves
therein
.
But
this
does
not
at
all
prove
,
that
therefore
all
Secular
Powers
must
for
ever
be
excluded
.
I
am
amazed
therefore
,
to
find
such
a
Fondness
,
as
I
do
,
for
the
Rules
and
Sentiments
of
the
Cyprianick
Age
in
this
Controversy
;
I
cannot
but
smile
at
Mens
Attempts
to
determine
it
by
the
Practice
and
Principles
of
St.
Cyprian
,
or
any
other
Father
of
those
Times
.
All
that
they
say
,
is
out
of
the
Question
,
and
foreign
to
the
Purpose
.
They
only
plead
the
Power
and
Authority
of
the
Church's
Sanctions
among
themselves
;
and
the
Guilt
of
separating
from
the
Communion
of
their
Bishops
,
while
there
was
no
other
who
would
meddle
in
the
Government
of
it
.
In
such
Cases
,
theirs
was
the
only
proper
Authority
to
be
regarded
;
because
the
Secular
Powers
had
declined
all
Jurisdiction
therein
.
But
this
is
no
more
a
Proof
that
the
Authority
of
Kings
and
Princes
must
for
ever
be
excluded
from
all
Ecclesiastical
Affairs
,
than
the
Decrees
of
Herod
,
and
the
Jewish
Sanhedrim
,
are
a
Proof
that
Julius
,
and
Augustus
Caesar
had
no
Authority
in
Judaea
.
WHAT
shall
we
say
then
to
Dr.
Hickes
,
who
would
send
all
Christian
Emperors
and
Kings
to
these
very
Times
to
learn
new
Lessons
,
and
to
know
from
these
Examples
what
Power
they
ought
to
exercise
in
Ecclesiastical
would
not
meddle
with
the
Government
of
the
Christian
Church
,
therefore
Christian
Kings
and
Princes
must
not
.
As
tho'
the
Neglects
and
Disregards
of
the
one
,
were
to
be
a
Bar
and
an
Interdict
to
the
just
Rights
and
Claims
of
the
other
.
That
this
is
the
Truth
of
the
Case
,
and
that
there
is
no
more
than
this
in
it
,
will
be
undeniably
plain
and
clear
,
3.
FROM
the
great
Concessions
and
large
Compliances
that
the
Christian
Bishops
and
Clergy
soon
made
when
the
Roman
Emperors
favoured
their
Interest
,
and
interposed
their
Authority
in
the
Management
and
Settlement
of
the
Affairs
of
the
CHURCH
.
If
the
Primitive
Fathers
had
had
the
same
Sentiments
with
Dr.
Hickes
and
his
Friends
,
as
to
the
CHURCH'S
Divine
Right
to
an
Independent
Authority
;
it
is
impossible
that
they
should
have
given
in
to
the
Authority
and
Jurisdiction
of
the
Emperors
,
as
they
are
found
to
have
done
.
And
whether
they
will
impute
it
to
the
Ignorance
of
the
Primitive
Christians
,
or
whether
they
will
make
them
the
first
Betrayers
of
the
CHURCH'S
sacred
Rights
,
I
leave
to
themselves
;
let
them
account
for
it
as
they
please
.
I
am
contented
to
observe
,
from
a
very
learned
Treatise
of
our
present
[
*
](A14037-e15430-b)
*
Euseb.
Vit
Const
.
Lib.
III.
c.
6
,
7
,
10
,
12
,
13
,
17.
Contanstine
called
the
first
general
Council
by
his
Imperial
Authority
,
appointed
the
City
Nice
in
Bithynia
for
the
Place
of
their
Meeting
,
and
on
the
Day
set
for
opening
the
Synod
he
came
and
sat
among
them
,
and
Reasoned
with
them
and
composed
their
Differences
.
Ibid.
Lib.
IV.
c.
42
,
43.
He
summoned
another
Council
to
meet
at
Tyre
.
A.
D.
335
;
and
Threatned
those
who
disobey'd
his
Summons
with
Banishment
,
or
Ejectment
out
of
his
See
;
afterward
he
adjourned
it
to
Jerusalem
.
To
this
Council
Athanasius
came
in
pure
Obedience
to
the
Emperor
,
and
appealed
from
it
to
his
Authority
.
Ib.
Lib.
I.
c.
44.
Eusebius
commends
Constantine
for
his
Piety
and
Religious
Care
in
all
this
.
Dr.
Cave
.
Hist
.
Lit.
Vol.
2.
p.
152.
In
the
Assembly
at
Carthage
.
A.
D.
411.
Marcellinus
the
Emperors
Commissioner
directed
the
Manner
of
their
Proceeding
,
appointing
Seven
Bishops
only
of
a
Side
to
enter
into
Debate
;
and
in
the
end
gave
Sentence
in
favour
of
the
Orthodox
.
And
when
upon
Marcellinus
his
Death
the
Donatists
would
have
had
all
that
had
been
done
rescinded
;
Honorius
confirmed
their
Decrees
and
made
them
Valid
.
Ib.
p.
158
,
&c.
Upon
the
Feuds
,
and
contrary
Decrees
in
the
Council
of
Ephesus
,
A.
D.
431.
between
John
Patriarch
of
Antioch
,
and
Cyril
of
Alexandria
against
Nestorius
,
Theodosius
the
Emperor
commands
all
that
had
been
done
on
both
Sides
to
be
rescinded
;
and
upon
a
full
and
true
Information
of
what
had
past
,
he
confirm'd
the
Decrees
made
against
Nestorius
.
As
to
Imperial
Laws
in
Ecclesiastical
Affairs
I
will
mention
a
Few
only
out
of
the
Code
and
Novells
of
Justinian
.
God
.
Lib.
I.
Tit.
iii.
cap.
8.
If
a
Clergyman
gave
false
Witness
in
a
Pecuniary
Case
,
he
was
to
be
suspended
from
his
Office
for
Three
Years
;
if
in
a
Criminal
Cause
,
to
be
Degraded
from
the
Priestly
Office
,
clericatûs
honore
nudatus
,
&c.
ib.
Novel
.
Coll.
ix
.
Tit.
vi
.
123.
cap.
x.
A
Clergyman
playing
at
Tables
,
or
standing
by
to
lay
Wagers
,
or
look
on
,
was
to
be
suspended
for
three
Years
;
jubemus
tribus
annis
,
a
venerabili
Ministerio
prohiberi
.
ib.
c.
17.
He
that
shall
give
or
take
Money
to
procure
the
Election
or
Ordination
of
a
Minister
,
was
to
be
degraded
;
a
gradu
Sacerdotij
retrahatur
.
ib.
c.
31.
A
Bishop
not
Consecrated
according
to
some
particular
Imperial
Constitutions
was
to
be
deposed
.
Jubemus
hunc
omnibus
modis
Epicsopatu
depelli
,
Novel
.
ix
.
Tit.
vi
.
123
,
1.
A
Presbyter
ordained
before
examination
,
if
he
had
been
accused
as
unfit
,
was
to
be
deposed
,
a
Sacerdotio
repellatur
c.
2.
A
Bishop
deserting
his
See
and
not
returning
in
a
set
Time
was
to
be
Deprived
.
Ab
Episcopatu
expelli
.
ib.
c.
9.
If
a
Bishop
or
Presbyter
excommunicates
any
without
hearing
his
Cause
,
the
Person
unjustly
excommunicated
shall
be
Absolved
by
another
Presbyter
,
and
he
that
unjustly
excommunicated
him
,
shall
himself
be
excommunicated
.
ib.
c.
11.
If
a
Bishop
that
was
deprived
,
or
deposed
,
Sacerdotio
pulsus
,
presumed
to
return
to
the
City
he
had
belonged
to
,
he
was
to
be
confined
in
a
Monastry
.
ib.
A
Bishop
permitting
a
Deacon
to
Marry
after
he
was
ordained
was
to
be
deprived
;
expellatur
ab
Episcopatu
,
and
a
Presbyter
so
Marrying
was
to
be
degraded
;
expellatur
a
clero
.
ib.
c.
14.
Many
more
Laws
of
this
kind
equivalent
to
our
Acts
of
Parliament
,
might
be
mentioned
;
and
they
all
demonstrate
that
the
Christians
of
those
Ages
knew
no
such
Principle
,
as
the
Independent
Power
of
the
Church
in
Ecclesiastical
Affairs
.
Christian
Emperors
concern
themselves
in
the
Affairs
of
the
Church
and
the
Government
of
it
,
but
the
Bishops
admitted
them
to
summon
Councils
by
their
Imperial
Authority
;
to
appoint
the
Time
and
Place
of
their
Meeting
;
to
direct
the
Matter
to
be
treated
on
,
and
the
Manner
of
their
Proceeding
.
To
Preside
in
,
and
Regulate
their
Debates
;
to
exercise
Authority
over
their
Declarations
and
Canons
,
sometimes
to
Revoke
,
and
sometimes
to
Suspend
their
Decrees
.
Sometimes
they
not
only
made
Laws
about
Church
Government
,
without
the
Clergy
;
but
even
regulated
their
Qualifications
,
and
punished
their
Miscarriages
;
sometimes
with
Commands
to
the
Church
to
Degrade
them
,
and
sometimes
to
Excommunicate
'em
.
They
took
upon
them
to
judge
of
the
Controversies
between
the
Bishops
;
suspended
one
,
and
set
up
another
;
and
threaten'd
the
Refractory
with
Deprivation
,
if
they
but
disputed
the
Authority
of
their
Summons
.
These
Things
they
did
sometimes
at
the
Request
of
the
CHURCH
,
and
often
with
hearty
Thanks
for
what
they
had
done
.
And
those
Ages
knew
no
such
Thing
as
disputing
the
competent
Authority
by
which
they
acted
,
or
the
Validity
of
their
Sentences
;
so
long
as
Nothing
was
done
by
them
to
the
Detriment
of
the
Christian
Faith
or
Religion
.
This
shews
most
plainly
,
that
what
was
practised
by
the
Independent
Authority
of
the
Bishops
and
Clergy
for
the
first
three
hundred
Years
,
was
only
out
of
Necessity
,
and
not
in
a
Claim
of
any
Divine
Right
to
exclude
the
Secular
Powers
.
AND
now
I
come
to
the
III.
AND
last
Objection
.
Some
are
apt
to
think
the
Principles
I
advance
too
prejudicial
to
the
CHURCH'S
Interest
and
Advantage
,
that
they
tend
too
much
to
oppress
and
enslave
Her
.
But
I
hope
,
I
have
not
laid
my self
open
deservedly
to
any
such
Charge
.
I
have
granted
it
a
divine
unalienable
Right
to
the
Holy
Offices
of
all
Religious
Ministrations
,
to
the
Power
of
the
Keys
and
to
Ordination
.
I
have
allowed
it
a
natural
and
common
Right
to
all
the
general
Powers
of
Government
,
and
owned
that
by
Virtue
of
CHRIST'S
Commission
,
it
has
a
Trust
useful
to
it
in
all
its
Exigencies
;
and
an
Authority
to
do
every
Thing
in
the
Exercise
of
its
Spiritual
Powers
,
that
is
necessary
to
be
done
for
the
Propagation
and
Support
of
the
Christian
Religion
.
Where
then
is
the
Slavery
or
Oppression
in
these
Principles
?
Or
what
is
it
that
we
can
by
the
Authority
of
GOD
and
CHRIST
claim
more
?
Other
Privileges
and
Authorities
,
may
be
granted
to
it
by
the
STATE
:
But
of
its
own
Right
,
I
am
not
convinced
that
it
can
pretend
to
more
than
these
.
I
AM
,
in
Truth
,
very
sensible
,
that
the
Clergy
are
in
some
Mens
Esteem
and
Opinion
very
low
and
mean
;
and
I
hope
,
I
shall
alway
carry
a
ready
Inclination
to
do
my
Endeavour
to
support
both
the
Honour
and
the
true
Interest
of
the
Order
.
But
,
as
all
the
Contempt
that
we
seem
to
lie
under
,
is
either
with
Men
of
profligate
Principles
,
and
wicked
Lives
,
whose
Reproaches
can
do
us
but
little
or
no
Harm
;
or
else
with
those
,
who
take
Offence
at
our
Carriage
and
Conduct
:
So
Nothing
certainly
will
go
farther
to
raise
our
Character
,
and
promote
our
Interest
,
and
engage
Kings
and
States
to
entrust
us
with
additional
Honours
and
Powers
,
than
our
Prudence
and
Piety
,
and
Modesty
,
and
great
Humility
,
which
are
none
of
them
inconsistent
with
a
due
Regard
to
our
just
Authority
.
And
while
these
Virtues
and
Graces
are
sound
to
shine
thro'
all
our
Conduct
,
we
may
vindicate
our
real
Rights
without
any
Scandal
or
great
Offence
.
But
if
we
be
vain
and
imprudent
in
our
Behaviour
;
troublesome
and
turbulent
in
our
Conduct
,
and
grasp
at
Power
and
Authority
in
the
Church
,
only
to
support
Factious
Parties
,
and
to
raise
Tumults
and
Seditions
against
the
STATE
:
All
this
will
really
do
us
harm
.
The
Adversary
will
not
fail
to
make
all
the
Advantages
that
they
can
of
it
,
and
we
thus
give
them
too
just
a
handle
thereto
.
And
this
which
is
disagreable
to
the
true
Temper
and
Spirit
of
the
Gospel
,
will
have
yet
a
worse
influence
to
our
mighty
Disadvantage
.
It
will
make
us
cheap
and
mean
in
the
Eyes
of
those
Wise
and
Good
Men
,
by
whose
deserved
Favour
and
Interest
the
Dignity
and
Character
of
our
Holy
Order
should
be
supported
.
LET
any
Man
of
common
Understanding
judge
what
the
World
will
think
or
say
of
those
Claims
and
Pretensions
to
Divine
Power
and
Authority
,
which
apparently
minister
only
to
Ambition
,
and
Pride
,
and
Faction
;
but
are
not
at
all
serviceable
to
the
Interest
of
true
Religion
.
Such
are
the
Pretences
that
I
have
so
often
mentioned
already
of
the
Governors
of
the
Church
being
Spiritual
Kings
,
Princes
,
Lords
,
Legates
,
and
supreme
Monarchs
in
the
Church
Regent
,
instead
of
the
Church
Militant
;
and
having
a
Share
of
CHRIST'S
Kingly
Power
in
his
spiritual
Kingdom
,
as
well
as
of
his
Priesthood
.
In
consequence
of
this
,
to
make
all
Christian
Kings
,
and
Princes
,
and
States
,
their
spiritual
Inferiors
and
Subjects
,
from
whom
,
Submission
and
Obedience
is
to
be
expected
in
all
Religious
Matters
,
under
the
Penalty
of
Excommunication
,
and
consigning
them
over
to
the
Devil
.
IN
the
Name
of
GOD
,
what
Advantage
will
all
this
be
to
Religion
?
How
naturally
do
such
Pretensions
put
Mankind
upon
enquiring
,
What
Use
the
Clergy
have
made
of
this
Authority
in
Times
past
,
when
they
had
it
in
their
Hands
?
And
when
upon
several
Passages
and
Instances
in
History
,
they
can
tell
us
,
that
thro'
this
very
Power
,
Religion
has
been
depraved
and
corrupted
by
the
Clergy
themselves
,
who
claim
it
:
What
Advantage
will
this
be
to
the
Honour
,
and
Credit
,
and
Reputation
of
our
Holy
Order
?
Will
not
every
notorious
Miscarriage
committed
under
the
Covert
of
a
Divine
Power
from
Christ
in
all
Spiritual
Causes
;
occasion
his
whole
Commission
to
be
evil
spoken
of
,
and
turn
the
very
Name
of
divine
Right
into
Banter
and
Ridicule
,
and
a
Name
of
Contempt
and
Derision
;
and
give
too
plausible
a
Ground
for
the
scandalous
Imputation
of
Priestcraft
?
Who
must
bear
the
Blame
of
all
this
?
To
whom
is
all
this
Contempt
of
the
Clergy
to
be
imputed
?
In
too
great
a
Measure
,
to
the
blameable
Arrogance
,
and
boundless
Ambition
,
and
spiritual
Pride
of
some
Clergymen
.
Mankind
often
fall
the
lower
,
by
aspiring
too
high
.
The
Name
of
the
Virgin
Mary
was
always
venerable
,
and
treated
with
great
Respect
among
Christians
,
until
some
began
to
adore
her
as
a
Goddess
.
And
Nothing
has
brought
Her
to
be
so
disrespectfully
treated
,
as
the
Idolatry
of
Men
in
Worshipping
her
.
And
so
I
in
my
Conscience
believe
,
That
where
there
has
been
no
scandalous
Immorality
of
Life
,
Nothing
has
made
our
Sacred
Order
meaner
,
or
lower
in
their
Interest
and
Esteem
,
than
the
claiming
under
GOD
and
CHRIST
more
Power
than
They
ever
intended
to
bestow
upon
us
.
AND
especially
then
are
these
Pretences
scandalous
and
disadvantageous
to
our
Character
,
when
the
spiritual
Authority
of
the
Priesthood
,
is
set
up
in
Opposition
to
the
STATE
;
and
made
use
of
as
a
Check
upon
the
Secular
Powers
,
and
a
Means
to
weaken
them
in
their
Authority
,
and
to
cramp
them
in
the
Administration
of
Civil
Government
.
I
verily
believe
,
that
the
Christian
CHURCH
has
lost
more
of
Her
true
Interest
by
this
,
than
by
any
other
Means
whatsoever
.
In
that
when
the
Lay
Powers
recover
themselves
out
of
such
injurious
Oppressions
,
they
never
fail
to
make
very
large
and
ample
Reprisals
.
And
here
,
I
must
beg
leave
to
remark
,
That
this
Claim
of
an
Independent
Power
in
Ecclesiastical
and
Spiritual
Affairs
,
has
not
,
that
I
know
of
been
set
up
by
any
of
the
Clergy
of
our
Reformed
CHURCH
from
Her
first
Reformation
untill
the
late
Happy
Revolution
.
And
as
it
was
then
first
set
on
foot
by
the
Non-jurors
in
Defence
of
the
Deprived
Bishops
and
in
Opposition
to
King
WILLIAM
and
his
Government
:
So
has
it
ever
since
been
chiefly
held
up
by
those
who
have
had
little
or
no
Affection
for
our
National
Establishment
and
Constitution
from
that
Time
.
And
the
Scandalous
Part
of
all
this
Scuffle
in
Controversy
,
and
a
Schismatical
Separation
from
our
CHURCH
,
is
not
made
on
the
Account
of
our
Holy
Religion
,
and
in
Defence
of
the
Powers
by
which
that
is
to
be
Preserved
;
but
only
in
Behalf
of
a
few
particular
Men
,
and
by
those
who
are
confessedly
in
the
Interest
of
the
Pretender
,
and
who
have
Nothing
more
at
Heart
then
this
groundless
and
unreasonable
Schism
in
the
CHURCH
to
dispose
the
Hearts
of
the
English
People
to
another
Rebellion
against
the
STATE
.
Had
it
not
been
for
the
serviceableness
of
this
Doctrine
to
breed
such
Confusions
among
us
,
and
to
throw
us
into
Factions
and
seditions
,
it
had
never
been
set
on
Foot
at
first
.
And
if
all
other
Methods
of
serving
and
supporting
the
Pretender's
Cause
had
not
been
baffled
and
made
ineffectual
,
it
had
never
been
revived
now
.
For
while
they
had
Hope
from
other
Means
,
These
were
laid
asleep
.
And
if
Men
were
not
blinded
and
infatuated
above
all
Measure
:
This
is
Demonstration
clear
enough
,
that
no
such
Ecclesiastical
Power
can
be
given
by
GOD
and
CHRIST
.
The
foremention'd
Concession
of
our
Adversaries
being
a
most
certain
and
indisputable
Truth
:
That
Christ
has
given
no
Authority
to
his
Church
,
that
can
interfere
with
the
Civil
Powers
.
To
make
an
end
;
I
think
I
have
plainly
and
clearly
proved
,
that
altho'
by
CHRIST'S
Commission
the
Divine
Offices
of
all
Christian
Religious
Ministrations
are
Appropriated
to
the
Bishops
and
Clergy
only
:
Yet
the
General
Governing
Powers
of
this
Divine
Society
are
not
.
That
as
these
belong
to
it
only
of
that
Common
Right
which
naturally
belongs
to
all
Societies
,
and
as
they
are
necessary
to
the
Attainment
of
that
End
for
which
it
was
Instituted
of
GOD
;
so
consequently
they
have
nothing
in
'em
to
exclude
the
Jurisdiction
of
temporal
Governors
.
Because
those
temporal
Governors
have
the
very
same
natural
and
common
Right
over
all
their
Subjects
,
and
in
all
Cases
and
Causes
,
to
do
every
Thing
that
shall
be
found
necessary
to
the
Support
and
Preservation
of
the
STATE
;
which
the
others
can
pretend
to
Claim
for
the
Support
and
Preservation
of
the
CHURCH
.
Nay
farther
,
That
it
would
be
no
certain
Advantage
to
Religion
for
the
CHURCH
to
be
possess'd
of
such
Authority
.
That
it
would
rob
Kings
and
Princes
of
one
great
Branch
of
their
Sovereignty
;
and
may
be
,
and
often
has
been
,
used
to
defeat
even
their
Civil
Administrations
and
to
shake
their
Thrones
,
and
to
Ruin
their
Dominions
.
And
in
a
Word
that
such
an
Independent
Authority
is
Incompatible
with
the
Supremacy
of
Secular
Princes
,
whose
Affairs
must
inevitably
be
influenced
and
controul'd
thereby
.
Therefore
too
such
inconsistent
Supremacies
cannot
be
believed
to
be
derived
both
from
GOD
.
IN
Consequence
of
all
this
,
I
have
shew'd
,
That
Princes
have
an
Authority
both
in
the
Election
,
and
also
in
the
Deprivation
of
Bishops
,
if
they
be
disloyal
and
disaffected
to
them
.
That
without
such
a
Power
,
Government
may
be
made
too
weak
to
subsist
,
and
may
be
in
Danger
of
being
Overturned
by
the
Power
of
the
Clergy
.
That
as
this
is
what
Christ's
Commission
never
was
intended
for
,
so
consequently
all
such
Deprivations
made
by
the
legal
Authority
of
the
STATE
are
good
and
Valid
to
all
Intents
and
Purposes
,
and
oblige
the
Consciences
of
all
the
Subjects
.
THE
Conclusion
of
all
this
is
,
That
the
Deprivation
of
the
late
Non-juring
Bishops
was
in
all
respects
Valid
;
that
the
People
of
their
several
Sees
are
thereby
discharged
from
all
Submission
,
and
Duty
,
and
spiritual
Communion
,
and
Relation
to
them
.
That
they
have
no
longer
any
lawful
Authority
in
our
CHURCH
;
but
we
as
Christians
are
bound
to
adhere
to
the
Religious
Communion
of
those
whom
the
King
by
the
Laws
of
the
Land
shall
Promote
into
their
Places
.
And
in
a
Word
,
that
the
contrary
Practice
in
leaving
the
Communion
of
this
established
CHURCH
,
and
setting
up
Religious
Assemblies
under
the
pretended
Authority
of
such
Deprived
Bishops
or
their
Adherents
:
Is
very
Wicked
and
sinful
in
the
Sight
of
GOD
,
and
an
undoubted
Schism
from
the
Communion
of
the
Church
of
England
.
I
WILL
only
add
,
that
as
these
have
been
the
constant
Doctrines
and
Principles
of
the
Church
of
England
from
the
Beginning
of
the
Reformation
down
to
our
Times
:
So
they
had
not
now
been
disputed
had
it
not
been
in
favour
of
the
Pretender
and
of
Popery
.
FINIS
.