Ecclesiastique Numb 11.16 Nay Godw. ant l. 5. c. 1. it is distinguished from it for in the Civil Consistory the Judges were called Elders in the spiritual priests Matth. 21.23 26.3 The chief Priests and Elders of the people are named as two distinct Consistories though Vossius Doctor Hammon Downham and Weames admit not this distinction 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament sometimes but rarely is taken in the same sense as in the Old But most commonly it is attributed to an Order of Ecclesiastiques whether in a higher or a lower Order and degree 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the maintainers of the Congregational and Consistorial Church taken for a mixed company of Lay men and Ecclesiasticks to whose government they suppose the power of the Keys is committed and this they call the Presbyterial Church and if I am not deceived of this you speak in this place But against this I affirme that there never was any such Presbyterial Church before Calvin and to that purpose I here propose and hope to make good these Propositions against any opponent 1. That there must be government in the Church 2. That Christ instituted this government and Governours for it 3. That this government must be perpetual 4. That the Apostles were those Governours for the time and for perpetuity their Successors appointed by them 5. That their Successors were Bishops in Name and Office 6. That for the execution of this Office Christ gave to the Apostles the Keys and they to their Successors onely 7. That this power consisted in Ordination and Jurisdiction and therefore that they onely could ordaine and juridically proceed 8. That at first the Apostles and after the Bishops did both without a Presbytery 9. Yet that by the Apostles a Presbytery was instituted in some Churches who were Ecclesiastiques onely 10. That yet none of these Presbyters were Bishops but assistants onely being distinct from them 11. That this Presbytery without the Bishop could not use the Keys 12. That no Lay-man was of the Apostolical Presbytery nor no Lay-man after for 1500. years 13. That at first the people elected not any Church-Officer All these Propositions will require much time to be made good I shall now therefore omit the demonstration of them and go on to you fourth and fifth Proposition where I shall use some of them Proposition 4. Viz. That this prescribed Ministery must consist of Presbyters or Teaching and Ruling Elders THe subject of this Proposition is the prescribed Ministery and it hath two Attributes 1. The Presbyters 2. Teaching and Ruling Elders and both must be distinctly considered 1. The prescribed Ministery consists of Presbyters If by Presbyters you mean Presbyters in the second acception as it comprehends those of an higher and those of a subordinate degree this part of your proposition is most true and it shall be granted you But if you exclude the Bishop properly so called I absolutely deny it For the Apostles were Bishops Matthias elected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 There you have the Name and accordingly the Fathers of the Church called them Apostolos i. e. Episcopos Dominus Elegit Cyprian Epist 9. lib. 3. Cyprian They had the power of the Keys promised Matth. 16.19 Matth. 18.18 and actually estated on them John 20.23 In these texts you have the power which lay in jurisdiction and ordination In that was the office The Apostles were then in Name and Office Bishops This is performed in the second part I will give you a breviate of what I could say at large for the first Government of the Church I finde onely in Scripture mention of three Church-Officers Bishops Presbyters Deacons 1. The highest function which was Episcopal the Apostles reserved to themselves for some time and that for three reasons At first there were but few convicted Acts 14.27 1 Cor. 16. whence their labour was imployed in turning the first Key in opening the dore of faith that great and effectual dore and all the helps they could make either by Prophets Evangelists Coadjutors Pastors Doctors Planters Waterers to this purpose was little enough But none of these qua tales were Bishops 2. After the conversion of Jews and Gentiles yet in many Churches they yet setled not a Bishop first because a Presbyter fit for a Bishops office is not so easily found it is Saint Pauls rule that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan a Novice one newly come to the faith be not made a Bishop Secondly because while the Apostles remained in or near any place they reserved the power 1 Tim. 3.6 there being no need of Bishops The Apostles for that time supplying the wants of those Churches either with their presence letters or messengers as the cause required 3. And yet there is a third reason The Apostles suffered the Churches to make a trial what equality of many Governours would do but when they found the fruits thereof to be dissension and that every one would be master parity and plurality breeding dissension and confusion they committed the Church to one I shall set you down this in Hieromes words Hieron Com. in Epist ad Titum even in those very words which are produced against Bishops Idem est Presbyter quod Episcopus autequam diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli ego Apollo ego Cephae communi Presbyterorum consilio Ecclesiae gubernabantur Post quam vero unusquisque eos quos baptizabat suos putabat esse non Christi in toâ—o orbe decretum est ut unus de Presbyteris electus superponeretur cateris ut Schismatum semina tollerentur Haec diximus ostendimâ—s eosdem fuisse Presbyteros Episcopos ut Episcopi noverint se magis consuetudine quam Dominicae dispositionis veritate Presbyteris esse majores in communi debere Ecclesiâ—m rege e. I have recited these words of Hierome at full because in them there be many thâ—ngs clearly for me and some other passages seemingly against me to which I will give light Note here then first the cause of the Bishops creation 1. The causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or occasion was factions and Schismes and the end that Schismes might be taken away so his words are cum diceretur ego Pauli c. ut schismata tollerentur Secondly The time when the Bishop was ordained old enough for it was in the Apostles dayes for then it was said ego Pauli ego Cephae c. 1 Cor. 1. a sufficient authority I suppose for the Bishops institution it must needs be granted Apostolical if it began then Thirdly this institution was Decretum and pray say who then could decree except the Apostles or durst decree without them Fourthly that this Decree was generally assented to for Decretum est toto orbe it must be then Apostolical and Oecumenical Fifthly now consider the words of the Decree ut unus de Presbyteris
good look some pity some regard Why flie you from her I cannot conceive you think her so dishonest as some Separatists report or that you will fasten upon her the name of a Whore if you should I should grow angry and tell you that in her Constitutions she came nearest the Apostolique Church of any Church in the Christian world and this I openly professe to make good against any Separatist whatsoever Many ungracious sonnes I confesse she had and they brought an aspersion upon her and the vials of Gods wrath have been justly justly I proclaime poured upon her for their iniquities The constitution was good and sound the execution passing through some corrupt hands too often subject to reproof Let not her then who had declared her minde by rules and cautions against all abuses and taught what only she would have done be charg'd with her sonnes irregularities Set in Gods Name the Saddle upon the right horse and let not your Mother beare the whole blame 1. But if yet any will say she was blame-worthy then either it must be in manners doctrine or discipline The manners of her children might be unmannerly and unchristian and are all the sonnes of your Combination bene morati were all at Corinth so all at Thessolonica at Corinth there were incestuous factionists c. at Thessalonica disorderly walkers but I read not that the Apostle adviseth them for such enormous persons to separate to combine and confederate into a new Congregation Such were to be separated by the Authority of the Church and no man farther to separate from the Church for these then by dislike by disclaiming by disallowing and discountenancing of their evil deeds which was done by all good men in the English Church I never learned yet that corruption in good manners was a sufficient cause of separation from a Church Calvin disputes it strongly Lib. 4. Instit cap. 1. Sect. 13 c. will you hear Austin There are saith he bad fish in the net of the Lord Austin Ep. 48. Read Cyprian Epist 51. from which there must be a separation ever in heart and in manners but a corporal separation must be expected at the Sea-shore that is at the end of the world and the best fish must not tear and break the net because the bad are with them 2. To come to the second head Doctrine In this you confesse that the Church of England was not faulty in that you approve her doctrine Catholique as expounded by me in the Catechisme your Salvo will fall upon the third Yet suppose that in her doctrine there had been some errour yet this had not been sufficient to give countenance to a separation For it is not every light errour in disputable doctrine and points of curious speculation that can be a just case of separation in that admirable body of Christ which is the Church nor of one member from another I shall go one pin higher It is not an errour in a fundamental point and yet that amounts to an heresie by conviction that can justifie a departure Perkins in Ep. Jude At Corinth there were that denyed an article of faith the resurrection At Galatia they fouly were mistaken in that great and fundamental doctrine of justification and yet the Apostle dedicates his Epistles to them as to a Church as to Saints and perswades not to separation Christ gave his natural body to be rent and torn upon the Crosse that his mystical body might be One and he is no way partaker of divine Charity who is an enemy to this Unity Now what errours in doctrine may give just cause of separation in this body or the parts of it one from another were it never so easie to determine as I think it is most difficult I would not venture to set it down in particulars lest in these times of discord I might bethought to open a door for Schisme which surely I will never do except it be as a wise man said to let it out Among your Combinational Churches this seems to me to be one of the easiest tasks among whom there have happened so many unhappy Schisms Browns collected Church that went over to Middleburge Bayly pag. 14. fell to such jarring among themselves that they soon broke all to pieces the most turn'd Anabaptists At Amsterdam Ainsworth and Johnson could not agree page 15. which rent the Brownist Church into three fearful Schisms page 16. Ainsworth excommunicating Johnson and Johnson Ainsworth and all his followers and that for trifles Mr. Smith not agreeing with his Church at Amsterdam gâ—â— him to Ley in Holland and accused his Church of Idolatry and Anti-Christianisme of Idolatry for looking on their Bibles in time of preaching and their Psalters in time of singing Of Anti-Christianisme because in their Presbytery they joyn'd to Pastours other two Officers Doctors and Ruling Elders At Leyden Mr. Robinsons small company by divisions was well neer brought to nought pag. 54. pag. 57. pag. 61. pag. 75. pag. 76. pag. 77. pag. 79. Mr. Cotton patronized it in New England but fell into grievous errours and heresies as did the Independents of New England At Roterdam Mr. Peters erected his Church was the Pastour but he was either quickly weary of them or they of him and then Mr. Ward and Mr. Bridge succeeded at what time Mr. Simson came thither who divided the Church upon a trifle and Mr. Simsons separation burst out again to another subdivision and the Schisme grew irreconcilable At Arnhem in the Church the spirit of errour did predominate and protruded most abominable errours I have given you a taste onely of these things that you may see what sober and grave men will be very loth to do that is make a rent into the Church your hot and fiery spirits have done even for slight causes almost in all your Collected Churches It would be well considered what Doctrine that must be for which a man is bound to separate from a Church before he makes a rent 3. And now there is nothing left but discipline that may be a sufficient cause of separation And this hath divided you among your selves as well as divided you from us For the power of the Keys radically and originally you place in the Congregation without any subjection to any superiour and by this you make the Church remedilesse to suppresse any disorder or heresie in any other Congregation Bayly pag. 109. 110 111. because there is no superiour over them but themselves who can have authority to restrain them which is the cause of many Sects among us at this day In the Congregation you say the power is they may elect ordaine depose excommunicate Officers to judge and determine without any appeal But upon the passage and setling of the power you differ for Johnson would give all these acts of power to the Eldership but Ainsworth would reserve it in the Congregation adhuc sub judice lis est though as
I am inform'd the common opinion among you is that the power of the Keys is not in the hands of the Presbytery but the fraternity and so you are of Ainsworths opinion Of the power or Keys I see there is no difference betwixt us both are agreed to what end they serve both use them to effect that the sole quarrel is in whose hands they shall be put On all sides the buzzle is who shall be Prelates The Presbyterians would have them in their hands and Johnson fights on their side The Congregation stifly wrangle for their right and Ainsworth and most of New England take their part Cotons Keyes pag. 10. 13. Mr. Cotton and some others sensible of what might ensue by this just power of the people over the Eldership have begun to fall from Ainsworth to Johnson and to plead the authority of the Eldership over the brotherhood and the necessity of subjection of the people by divine right to the Elders as to their superiours Some wiser than some yet he hath such fine evasions and distinctions to blinde and content the people that a man would think he were playing at hocus pocus But be it as it will a blind man may see that the Prelacy is the game that they have all in chase Now this methinks is not fair dealing to put down Covenant and swear down Prelacy and hunt after it themselves to cry out against others that their whole aime is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lord it over Gods inheritance when they would be the sole Lords themselves Now among the heat of these contenders the old Prelate appears and puts in his claime he pleads Scriptures he pleads antiquity and the perpetual practice of the Church for one thousand and five hundred years And by my consent he that can shew best Cards for it let him carry the game Nor this then hereafter shall be any just cause of separation separation O how I hate the syllables the Authour of it sure was taught by the Prince of darkness and came to some a Bolton the first Separatist hang'd himself Brown the second dyed in prison Ephes 4.4 5 6. unlucky end Unity is the child that God blesseth We all acknowledge one Father we all hope in one Redeemer we serve one Lord we are united by one Spirit we professe one faith we were baptiz'd in one water we have but one hope of our calling for we all hope to meet in one heaven Let us therefore endeavour to keep the unity of the Spirit in the bond of peace And so the God of peace will take delight to dwell with us and bless us And the Son of God who made our peace and left it to us as his last Legacy will give rest and peace peace of conscience and reconciliation with God while we live here and eternal rest with him in heaven Amen To the first part of your letter you have here my answer and if it finde acceptance I shall proceed to satisfie the other First to vindicate the Church in general from those you call corruptions and degenerations in her government And secondly the Church of England in particular touching those enormities you conceive committed by her That I have not now done it there are some reasons which I will conceal A KEY to open the Debate about a Combinational Church and the power of the KEYES The Second Part. The words of the Letter IN case the frequent pondering of this profitable point which is of so much concernment to be throughly versed in should puzzle any one that begins to question how where or when did the Christian Church which at the first was Presbyterial and pure become so corrupt and polluted as that scarce is the sceleton fashion or face thereof as much as to be perceived the more is the pity in most places or as yet amongst most professours of godlinesse I was really perswaded that a little paines might prove not onely acceptable but advantagious to a person that were so puzzled about the particular for to hear and to have it not alone boldly and barely affirm'd but also fairly and firmly confirm'd by unanswerable arguments that it fell to that foul and fearful degeneration under which it now doth or should groan and for which it hath good cause to grieve by no fewer than five distinct degrees whereof the first was into a Parochial 2. The second into a Cathedral 3. The third into a Provincial 4. The fourth into a National 5. And the fifth was into an oecumenical or a Romane Catholique Church SECT I. The Reply IN this second part of your letter you propose a point I confesse of greatest concernment and such which is most worthy of the sad and serious disquisition which is how where and when the Church became so corrupt polluted and degenerate as scarce the secleton fashion or face thereof is to be perceived no not among the professours of godlinesse Good words I pray The Reformed Churches you say cannot shew it the Prelates cannot produce it the Papists are at the same losse and among the professours of godlinesse be they who they will the Sceleton is scarce to be perceived hardly the fashion the face appears among them And where then shall we looke for the substance the body it self of which if any man be not a part 't is but in vain to look for salvation Since out of the Church no man can have hope of salvation no more than that creature had of life who was out of the Ark of Noah God be merciful to us all poor Christians if our Mother that should nourish us be brought to bare bones have but a face and fashion of a Mother and nothing else surely she will never be able to give her children milk while they are babes and strong meat when they come to be men if this be so Now tell me I pray what is the case why she is brought to this pittiful and lamentable condition how came she so corrupt and polluted Oh say you that is quickly discern'd she is fallen from her Presbytery for all the while she was Presbyterial she was pure First I could advise you to take heed of this affirmative except you put Combinational unto it For all the Presbyterians will catch at it and runne away with it in triumph and where are you then and I beleeve your own party will not con you much thanks that have given the adversary so great advantage Secondly it behoved you since you have laid the strength of your cause upon this word to have demonstrated by infallible arguments out of the Scripture that the Church was at first governed by that kind of Presbytery you mean which you have not done before you pronounced all succeeding Churches corrupt and polluted because they degenerated from that Presbytery This is petitio principii the foulest way of arguing Thirdly that the most learned and modest of the Prelacy though they will grant you a Presbytery in
they became a man of a Homogeneous and Inorganical an heterogeneous and organical body At first they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority in themselves for why else did they all this And if this be not an act of Democracy I must professe I understand not the name nor definition of the word I shall take it kindly that any man will informe my ignorance Yea but it may be said that now in organizato corpore this Democracy is at an end for now it is a well shaped creature it hath a head it hath eyes it hath hands and all other parts in a goodly symmetry though I could ask what kind of Church was that of Mr. Canns at Amsterdam which for a time had no Pastour that liv'd a long time without Officers or Eldership yet I spare you Not so neither Answer to the thirty two Questions pag. 48. pag. 44. for the people for ought I can see as they had authority in actu primo to elect and ordain so they have authority in actu secundo to depose and excommunicate their Pastour and Elders and so to reduce themselves to what they were in puris naturalibus from an heterogeneous body to make themselves homogeneous from an organiz'd body to make themselves inorganiz'd and either to remain so if they please or to choose again And for ought I conceive Cottons Keyes Mr. Cotton intends no other by his new-coyned and applauded distinction of power and authority and power of liberty for whatever authority he gives to the Eldership he makes it vain and frustaneous without the consent of the people and notwithstanding all the obedience and subjection he puts upon the people yet he gives to them such a power of liberty that their concurrence with the Eldership in every act of power is not onely necessary but authoritativè In a word if the people have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority of institution and destitution as your parties say if you should tell me a thousand times over I shall never beleeve otherwise but your Combinational Church is governed by a Democracy I hope I have proved sufficiently what I undertook and now I returne to my purpose for I leave the destructive part and come to build And here I shall lay that in the foundation which none but Papists for ought I perceive will deny That our Saviour Christ left the Church Militant in the hands of the Apostles and their Successours and an Aristocratical government which I shall illustrate unto you by an induction of particulars 1. The first constitute Christian Church we read of in the world Isa 2.3 was that of Jerusalem for the Law was to come out of Zion and the Word of the Lord from Jerusalem There the Apostles and Disciples first preached so that Eve was not more properly term'd the Mother of all living then this Church by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. the Mother of all believing Churches From thence the Apostle being to depart for that they might execute our Saviors command to preach unto all Nations left the government of that Church unto James the brother of our Lord not the Apostle and ordained him then the first Bishop Euseb lib. 2.1 l. 1.19 Jerom Hegesip Ambr. Euseb 3.11 Hegesip 4.22 Jerom. in Isa 3. Ambr. in 1 Tim. Ignat. ad Trall Acts 21.18 Acts 15. Et post Martyrium Jacobi traditur saith Eusebius Apostolos commune concilium habuisse quem oporteret dignum successione Jacobi judicari omnesque uno concilio uno consensu Simeonem Cleophae filium decrevisse ut Episcopatus sedem susciperet And if I list I could give you in the Catalogue of the succeeding Bishops for the first six hundred years To him I doubt not but there was joyn'd a Presbytery which Jerome calls Senatus Ecclesiae some Collegium Presbyterorum Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he thus describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were those Elders present with James their Bishop to whom Saint Paul went in And if I shall name Judas and Silas for two of them I am partly assured that I am not mistaken because the Decree made by the Synod at Hierusalem was sent by them The government here then was Aristocratical 2. Acts 11.22 26 27 28. cap. 13.1 Origen in Luc. Hom. 6. Euseb 3. cap. 35 Ignat. ad Antiochen The next instance I shall give you for a constitute Church is at Antioch And in this City being the Metropolis of Syria Barnabas Paul and other Prophets and Teachers Simeon Lucius Manâ—en were sound and hither also Peter came Gal. 2.11 Of this Church Origen Jerome and Ignatius who best knew it for he conversed with the Apostles Socrat. lib. 6. cap. 8. make Saint Peter the first Bishop that Evodius succeeded is the testimony of Ignatius He saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius was the next himself from whom I can give you a clear succession to the terme I mention'd And those I mentioned Barnabas Simeon Lucius c. I shall not doubt to call the Presbytery of which almost in every Epistle Ignatius makes expresse mention as Counsellours Assistants and Co-assessours of the Bishop At Antioch then was an Aristocracy also 3. At Ephesus we meet again with a constituted Church where Timothy was made Bishop by Saint Paul The subscription of the second Epistle shews that he was the first Bishop there Euseb lib. 3. c. 4. and Eusebius who saw the Records of the Primitive Church affirmes the same That he was ordained by Saint Paul by the hands of the Presbytery Calvin conceives is beyond question Now if it be demandâ—d when Timothy was made Bishop it is most probable when Paul was at Miletum When the Apostles departed from any Church which they had planted in that then they appointed a Bishop For while they remain'd in or near the place there was no such need the Apostles supplying the wants of those Churches with their presence letters or messengers as the cause required But when they were finally to forgo those parts then they began to provide for the necessity and security of that Church by setling Episcopal power which in all probability was the reason that they so soon provided a Bishop for the Church of Jerusalem Saint Paul at this time was to take his leave of the Churches at Asia he saith it plainly in that Chapter Acts 20.25 that they should see his face no more most probable then it is that at this time he left Timothy to supply his place of Ephesus yea and that the six other Angels of the Churches were then by him ordain'd Think of these seven Angels of the Churches what you please I shall not doubt to esteem them single persons and Bishops and that upon stronger evidence then any can be brought to the contrary But that 's no discourse for this place I suppose
his deeds i. e. as all Expositors agree by his Apostolical power to proceed against him From the Apostles I descend lower First to the Angels of the Churches who were commended for not bearing with them that were evil and for trying them who said they were Apostles Revel 2.2.6.20 1 Tim. 5.19 20 21 22. Tit. 3.10 but found upon tryal lyars and again blamed when they neglected their duties They were neither worthy of praise nor yet blame-worthy had they not had authority in their hands Timothy is commanded to do the like at Ephesus Titus at Crete Yea but perhaps it may be replyed these directions were not given to Timothy and Titus as single Bishops but as chief of a Presbytery well then the conclusion will hence easily follow that a Bishop with his Presbytery may excommunicate If so then I pray tell me what usurpation it can be for Bishops assembled in a Synod or Council to do the like They being chief cannot want that authority which the Presbytery hath and why then should they not use it From an inferiour to a superiour power the argument follows strongly The Justices may punish such or such a Malefactour much more the Judges but much more the Superiour that empowred them The reason is the same The Bishop with the Presbytery may cast a scandalous person out of the Church therefore much more the Bishops themselves assembled in Councils because among them there is a subordination And what a lesser power may do that a higher may which is empowred to that end Thus have I wrestled with your assertion and foil'd it I come next to grapple with your reason and if that prove to be weak your affirmation will fall of it self You say Proposition 4. That this was contrary to what was practised in the Orthodox pattern Acts 15.24 which was laid down and left as well for the imitation as information of after-ages FIrst I thank you that you grant this Synod to be a pattern for after-ages to imitate and be informed by For first then we have from this a sufficient authority to call Synods and Councils Secondly a pattern to imitate in making Decrees that it be by way of deliberation declaration and decision Act. 15. ver 7. For the acts of this Council which the Presbyters and brethren used were disputative or in genere deliberativo they disputed Saint Peters act was declarative and when there had been much disputing Verse 12. Ver. 19. Peter rose up and said c. and the like was that of Barnabas and Paul But Saint James his act was decisive wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judge or give sentence Thirdly There ought to be a President in a Council who is to moderate the whole action and to pronounce the sentence Fourthly That the Synodical decrees materially and Ecclesiastically are obligatory Ver. 22.23 Acts 16.4 Acts 21.25 and tye the absent as this did the Churches of Syria Cilicia yea and all the Churches of the Gentiles who had no Commissioners in that Synod as well as those of Jerusalem and Antioch Fifthly that the chief man of a Council is that you say by Scripture-proof to confute soul-subverting positions and to confirme Christian doctrines as it was in this But this was not the sole end for another there was viz. to cast out of the Church Disturbers and Hereticks as I shall by and by make good unto you and so your position of usurpation in Bishops of the rod will not prove true But this you say was contrary to the orthodox pattern how so I pray if a contrariety then it must be opposite and I have never yet heard that subordinate ends come under any species of opposition A man bindes his son Prentice his end is that he learn and be skilful in his profession but yet he hath a farther reach which is that he may get a livelyhood the first he intends lesse principally the last chiefly and can a man say now that these two ends are contrary or thwart one the other when indeed they are but subservient the one to the other and the like is to be said of all intermediate ends For that rule of the Civilians is most true finis principalis non tollit accessorium to apply this the chief end of the Apostolical Synod was to confute false positions and establish the truth suppose now that they had there pronounced an Anathema against those Jewish Christians who would be still zealous for circumcision and the observation of Moses Law after the publication of their decree had this been contrary and opposite to their first and prime intent you cannot say it Neither is it then contrary when a company of Bishops meet in a Synod or Council to illustrate and hold forth the truth and condemn heresies that they passe also a censure upon the Hereticks I can finde no contrariety or opposition in this Yea but you 'll say here 's no pattern for it Neither is it necessary it sufficeth that here is a pattern set to compasse the chief end of all Councils as for the accessories they may be regulated by prudence A Prince calls a Parliament in it there be good Laws established for the peace of his Territories and not one delinquent punished or censured Must this particular Session be such an absolute pattern to all following Parliaments that shall onely make good Laws and never call to question or passe sentence upon any offender I hope you will not say so neither can you say it in this case For I find the Apostles singly as I have proved and out of Council to have done it and therefore I doubt not that if being in Council assembled they had done it it had been no errour Yea but this you 'll say could not be done For it follows Proposition 5. To censure any mans person is the expresse priviledge of the Presbyterial Church 1 Cor. 5.4 5. 2 Thes 3.15 PRiviledges and Prerogatives are tender things and it behoves those who stand for them to produce infallible Records lest it appear their claim be louder than their right A Corporation struggles hard for a priviledge fees a Lawyer to plead their Charter he picks out some weak words in it that may look that way at last the Judge tells him that he hath betrayed his Clients cause for the words in the Charter carry no such meaning The like I must say to you A priviledge you plead for your Corps the Presbyterial Church the evidence you give for it is out of Gods great Charter 1 Cor. 5. 2 Thes 3. Now if you had studied to betray your case you could not I believe have lighted upon two more weake evidences For doth Saint Paul assert a priviledge of the Presbyterial Church in that place of the Corinths where he makes himself the Judge where he passeth censure himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have decreed or judged he asketh not their consents he prayeth not their aid he referreth not
differ for in your Presbyterial Churches you admit into that number those who are not of the Clergy Many of your Presbyters being meer Lay men Of the Texts you hope to prove it I shall consider anon And here about these Ruling Elders I shall deliver my mind 1. Negatively 2. Positively 1. Negatively That Ruling Elders in the Church were never Laicks Presbyters we read of and Presbyteries in the Apostolical writings but none Lay. This negative will be proved as all other negatives are that is by the contrary affirmative These Ruling Elders were alwayes of the Clergy and consequently no Laicks for you know dâ—ae contrariae propositiones non possunt simul esse verae I shall therefore shew you what I have to say of Ruling Elders 2. Positively The Keys Christ gave to his Apostles and they to their Successours and with them so much power as was ordinarily of permanence and perpetuity in the Church which power consisted in four particulars the Dispensation of the Word the Admâ—nistration of the Sacraments Imposition of hands and guiding of the Keys With the three fiâ—st I hear not that Ruling Elders of the Laity undertake to meddle and if they shall lay claim to the last they must shew when and where any such donation was made over unto them otherwise I shall call it an usurpation The contrary is clear in the promise Tibi dabo claves and in the performance sicut misit me pater sic mitto vos quorum peccata remiseritis c. Let it be shewed that any Laick here had any Key any power made over unto him or that the Apostles ever made any designation of it to a Lay hand and you shall for me carry the cause Well then to whom did they assigne it That is clear to me in the Scriptures to the Bishops that they ordain'd I shall instance onely in two Timothy and Titus the one at Ephesus the other at Crete ordained by Saint Paul though if you would believe Anciâ—nt Records I could name you many more James the brother of our Lord Bishop of Jerusalem Mark at Alexandria Clemens at Rome Euodius at Aâ—tioch Polycarp at Smyrna Dionysius at Athens Caius at Theâ—olonica Archippus at Colossi Epaphroditus at Philippi Antipas at â—ergamus Crescens in Galatia Sosipater at Iconium Erastus in Macedon Silas at Corinth with others all which if there be any credit to be given to Oâ—d Râ—cords were set by the Apostles themselves to be the Ruling Elders of the Church But perhaps you 'll say these were chief in their own Churches respectively but they had their Presbyteries and Presbyters to govern with them Well be it so for in some it is evident it was so Yet it lies upon you to prove that those Presbyters were Lay-Elders for otherwise I shall presume to the contrary because I finde it othâ—rwise in the Churches of Ephesus and Crete where Timothy and Titus were Bâ—shops and in all the Churches where I read of a Presbytery That it was thus at Ephesus is beyond all exception For Timothy was there ordained by the laying on of the hands of the Presbytery 1 Tim. 4.14 I hope you will not say that Tâ—mothy was made the chief Pastour there by the imposition of any Lay-hands No man ever yet so interpreted that text as for the fathers they expound it of the Colledge of Presbyters which they say was of Prelates Heb. 7.7 Calv. Instit lib. 4. c. 6. 2 Tim. 1.6 because minor non ordinat majorem Calvin of the Office and that it was given by the laying on of Saint Pauls hands and he is resolve that Saint Paul alone did it because of that Exhortation Stir up the grace of God which is in thee by the laying on of my hands Take it in which sense you please here 's no place left at Ephesus for a Lay-Presbytery No nor yet in Crete for to that end was Titus left there to ordain Elders in every City and in the following words the Apostle tells what manner of persons they must be Tit. 1.5.7 who were to be ordain'd and what their office to be Bishops for a Bishop must be blamelesse these Elders then at Crete must be Bishops not then of the Laity And if you shall consider what these Elders were to do at Crete and Ephesus you will easily conceive that many of them fell not within a Lay-mans capacity If any man did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach any other doctrine then that was sound the Ephesian Elder must prohibere 1 Tim. 1.4 2 Tim. 2.16 Tit. 1.9 if preach prophanely or babblingly he must cohibere restrain him At Crete the ordained Elder must have ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince the gain-sayers and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with force of Argument Tit. 1.10.13 For particulars if any preach otherwise than becomes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mouth must be stopped they must be reproved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken up short Tit. 2.15 with all authority Say in good sooth whether you conceive these to be the Works of a Lay-man I wish all Clergy-men were ad haec idonci But I fear few are Lastly the rod power of excommunication was in the hand of Saint Pauls Elders which I shall never yield to be in your Lay Elders But were the Word of God in this point indifferent which for ought I see is yet very resolute against them the general consent of all antiquity that never to your sense expounded Saint Pauls words nor never mention d one Lay-Presbyter to govern the Church is to me a strong rampire against all these new devices And here did I list I could presse you down with a whole load of fathers and Councils but I spare you for I fear you would cast them off with some scorn The Catalogue you shall have if you desire it For my part I shall close up this point with the words of a wise learned man Bilson's preface to the Government of the Church I like not to raise up that Discipline from the dead which hath lien so long if it ever liv'd in silence by your own confession which no father ever witnessed no Council ever favour'd no Church ever followed since the Apostles times till this our age I can be forward in things that be good but not so foolish as to think that the Church of Christ never knew what belong'd to the government of her self till now of late and that the Sonne of God hath been spoiled of half of his Kingdome as you use to speak by his own servants and citizens for these one thousand five hundred years without remorse or remembrance of any man that ever so great a wrong was offered him You must shew me your Lay-Presbytery in some Ancient Writer or else I shall avouch plainly your Consistory as you presse it is a Novelty And yet I shall adde one thing more by way of Apology for I would not be a stumbling block
And one part of their Offices in the Church was to Ordain This is manifest first in Timothy in the Church of Ephesus Acts 20. There were many Presbyters before Timothy was appointed their Bishop yet Saint Paul sent him of purpose to impose hands 1 Tim. 5.22 and say it was with the Presbytery yet it can never be proved that any of that Colledge was no more than a Professing Member You know how strongly all the Presbyterians pleade for the contrary and was this injunction onely personal and to end with Timothies life 1 Tim. 6.13 14 Not so neither For this charge he layes upon him in fearful words I charge thee in the fight of God who quickeneth all things and before Jesus Christ who before Pontius Pilate witnessed a good confession that thou keep this Commandment without spot unrebukable till the appearing of our Lord Jesus Christ 'T is agreed by all that Saint Paul in this Epistle especially sets an order for the Government of the Church 1 Tim. 5.22 among which that a Bishop lay not hands hastily upon any man is one This then was not Temporary but to last till the end of the world That they were to Ordaine is every whit as plaine in Titus for for that intent he was left in Crete Neither would the Church succeeding admit of any other but Bishops to that businesse for one thousand five hundred years Tit. 1.5 as I will prove unto you if you require it by unpregnable records Two evidences there are of it beyond exception First the condemning Aërius as an Heretique for opposing Episcopal power Secondly that if any one of an inferiour rank presumed to ordaine his act was reversed by the Church as unlawful and the ordained admitted no otherwise to the Communion than as a Lay-man As it befel Ischyras and those who were ordained by Maximus and another blind Bishop Athanas apol 2 Greg. Presb. in vita Nanz. Conc. Constant 2. cap. 4. Conc. Hisp 2. cap. 5. 7. and others in the Church story I beseech you now if you little regard the Fathers and Councils yet view the Scriptures with an unpartial eye and then if the Commission our Saviour gave his Apostles or the Apostles to their successors if the practice of the Apostles themselves or Apostolical men can any whit move consider whether the Presbyters or Ruling members ought to be of the professing members regular ordination Make it plaine that the power of the Keys is subjectivè formalitèr inhaesivè authoritativè in them and I yield you the whole cause Your sixth Proposition that their Office extent understanding by that the Ministry which Christ ordained in his Church must reach from Christs Ascention to the Creations dissolution I easily grant I shall therefore say nothing to that but come to examine your proofs out of Scripture And here I could have wished that you had applyed every text to that part of the Proposition you intended it For it had beene farre easier for me to have judged of the validity of it and more readily have shaped my answer whereas now I can but rove at it and therefore if I mistake you must thank your self The texts alleadged Acts 6.5 14.23 I suppose you referre these to the first part of the fifth proposition for election by Church-members and I have answered them already and shall therefore spare my labour The other if I be not mistaken are to prove your Teaching and Ruling Elders Rom. 12.7 8. 1 Cor. 12.8.28 Ephes 4.7.14 Rev. 4.6 5.6 19 4. But among these I finde not one text to prove your Presbyterial or Combinational Church nor your regular Ordination by professing members The Text then out of the Romans Corinthians Ephesians and the Revelations I am to examine and see how they will conclude what you intend Rom. 12.7 8. Or ministery let us wait on our ministery or he that teacheth on teaching or he that exhorteth on exhortation he that giveth let him do it with simplicity he that sheweth mercy with chearfulnesse The words are Elliptical and therefore must be supplied from the former verses The Apostle being to deliver divers precepts first gives a signification of his power verse 3. Then he prescribes in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every one God as he pleaseth gives a measure of his gifts and therefore no man ought to arrogate to himself more than he ought for this were absurd as if in the body one part should assume and usurp the faculties of another for to that purpose he makes use of that comparison of a natural body vers 4 5. As then the parts of the natural body have their proper endowments so also have the several members of Christs several graces bestowed on them by God and these gifts must be employed for the benefit of the whole and the parts he thus infers verse 6. Having then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and graciously bestowed he shewes how we must bestow them And then he reckons up these gifts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First prophesie Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery 3. Ability to teach 4. A faculty to exhort or comfort 5. A heart and power to give 6 Wisdome to govern 7. Bowels of mercie These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Gratuito's those talents we have received from our Lord and they must be laid out for his honour for our brethrens good This I conceive to be the prime intention of the Apostle in this place for he expressely names gifts and not men But because these gifts must upon necessity be exercised by men therefore he intimates on whom they are bestowed more peculiarly not all gifts to one man neither is one man by God sitted alwayes for all gifts One man he calls to be a Prophet and gives him a gift to foretel things to come or to interpret the Scriptures let him then interpret according to the Analogy of faith not adde nor diminish nor alter at his pleasure To another he hath given a gift to teach let him aptly and in easie plaine intelligible words explaine the will of God and teach them he ought To a third he hath given an admirable faculty to stir up and move another to the actions of piety or else to be a Barnabas a sonne of consolation in raising and comforting an afflicted and oppressed soul let him use this exhortation exhibit this comfort as occasion is required To a fourth God hath been graciou and gifted him with wealth and riches of these he is to impart a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingenuously liberally freely simply without any doubting either in respect of persons or a regard to his own profit Upon another is bestowed a gift by which he s made a fit man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 10.17 to be over others you know that God took of Moses spirit and put it on the seventy Elders and he that hath this gift must use it with diligence
trespasses were so grown up to heaven as that the long-forbearing Lord could no longer forbear but was put upon it and as it were necessitated for to take vengeance on their inventions as on Aarons golden Calf and Samuels grievous connivency at the evils of his sons spoken of Psal 99.6 8. SECT II. The Reply THis is your charge you have brought against our matter and you have loaded it with all the aggravations you could think of It brings to my minde a bill exhibited against me in Chancery about thirty years since being the first and last that I was ever troubled withal and upon no ground for ought I know except for paying another mans debt when it was brought to my hand I began to read and farre I had not past but I found my selfe charg'd with foul crimes of which I was no way guilty This put me into some choler I champed on the bâ—t and vowed to be righted on that man that had so falsely slandered me and cast such foul aspersions upon my credit and reputation All this while my Atturney stood by and smiled I guessing what the truth was that he laughed at me fumed and fretted the more at which he let go the sleider of his sides and burst into an open laughter this set me on fire to know what the cause should be but his immoderate bounds and curvets of laughing made such stops and jumps in his words that as yet I could perfectly understand nothing These delayes were so many spurres in my sides so that I was all this while upon thornes I could have burst for anger that my eares were put off from a having a present hearing But at last this mountain brought forth its mouse for the man composing his countenance gravely told me that such words were usual in these bills and that the Clerks commonly used to do so pro formâ— that they might fill up their sheets and that my good name was no way impaired by it which for the present gâ—ve me satisfaction Had I not been used to read from your party such a bill as this against the Church I should have been as much moved at your charge as I was at my Chancery bill but I am now satisfied 't is pro formâ it must be done and so let it passe for this time Though because I know the particulars in it you will expect an answer I promise you to receive it in its due place To the whole I say you have not drawn up your bill aright for supposing the corruptions and deformities you mention they stole not in upon the Church by those degrees you have thought of It was not the Parish that was first corrupted then the Cathedral after the Province lastly the Nation as for the Oecumenical Church I know none except the Representative in a General Council which whether it may be corrupted or no is a dispute of a high nature Now. I shall set you right that against you frame your bill next you may proceed by a better method The first Church in respect of Discipline was Cathedral the next Parochial the third Diocesan the fourth Provincial and the last National out of all these you may if you please frame the Oecumenical Now if you will fancie unto your self corruptions which I shall not deny you in Paradise but altogether in the constitution which is the true question you must proceed by these degrees and not by the former Now that this was the first constitution of the Church even common reason shall informe and convince you The Cathedral must needs be first yea suppose it had been but only Congregational That you mistake me not do not think I speak of a fabrick or a stately building that came in after for I speak onely of some set place City or Town or house if you will where the people of God were gathered to worship him put case Jerusalem Antioch c. This I say must needs be first and because the Apostles in these greater Cities first gathered Christians and were in them for some time resident therefore these Cities had from thence their Appellations and were called Cathedra Petri Cathera Jacobi Cathedra Pauli Cathedra Marci c. which is no other than the place where any Apostle or Apostolical man seated himself and in that Sede seat or place exercised Apostolical or Episcopal jurisdiction Tertull. to this purpose Apostoli primo contestata fide in Jesum Christum per Judaeam Ecclesiis institutis deinde in orbem profecti eandem doctrinam ejusdem fidei nationibus promulgarunt proinde Ecclesias apud unamquamque Civitatem condiderunt à quibus traducem fidei semina doctrinae caetetae exinde Ecclesiae mutuatae sunt quotidie mutuantur ut Ecclesiae fiant c. Tertull. de praescâ—ipt cap. 20. paulo post cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 3. c. 21. cap. 4. c. 11. cap. 31. lib. 5. c. 7. cap. 3. c. 28. cap. 22 23 27. Apud haâ— adhuc Cathedrae Apostolorum suis locis praesidentur 2. That which we can in reason next reflect upon is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly the franchises of that city for it is a foul mistake and abuse of the word to suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a Countrey Village Hamlet or Township For Parochia in the prime sense of the word and in Church Records containes the Citizens of any great City with all such borderers and strangers as dwelt near and repaired to any chief Church or City Eusebius calls Alexandria Corinth Jerusalem Ephesus Athens Lions Carthage Antioch c. by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that must needs be more than Villages are with us The very same is to be seene in the beginning of Clemens first Epistle to the Romans Now tell me in reason what can be easilier conceiv'd than that the Pastor who had his seate in the City would imploy his endeavour next to bring to the faith those who were his next neighbours and liv'd in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Franchises the Suburbs and neighbourhood This Parochial Church then must be second 3. These being converted no question the chief Pastour did extend his charity and by all possible means sought to win those who were further off dispersed in Towns lesser Cities Vilages and Hamlets what he could not do by himself being to attend the flock in the City out of doubt he endeavoured to effect by those he sent Gods blessing being upon their labours it fell out as at Samaria by Philips preaching Acts 8. that many were converted to the faith and by reason of the number that beleeved they needed a Minister of the Word and Sacraments to be resident among them and were able and willing to maintain one To whom could they repair more fitly than to the Bishop of the next City and desire a fit man to serve their necessity and he appointed them their Pastour
right to govern the administration of discipline say these must be Democratical The Papalins are not more hot for one than they are zealous and contentious for the many-headed multitude But say in good sooth whether this can be likely Even the very Heathen Polititians have branded this kinde of government Plato Aristotle Lycurgus professe it is of the three the very worst and experience convinceth us it is the worst and shall any man imagine that Christ who so loved his Church that he bought it with his own blood would institute in it the worst kinde of government A discipline he left to it that 's confessed and would he leave the rod in the hands of the bellua multorum capitum credat Judaeus Apella non ego Besides popular government proceeds from vindicative justice 't is absurd in nature 't is absurd in policy But Christ was not angry when he gave the Keys then he was pleas'd then he was reconcil'd to the world he could not when he was thus affected with love give them to the people in anger The end he gave them was to purge his Church to keep out scandals to keep out Schismes Errours Heresies out of his Church but being in the peoples hands by this means they are let in and that not thinly but in whole swarms Deny if you can since the people have griped the Keyes whether Arianisme Atheisme Antinomianisme Montanisme Euthusiasme Anabaptisme Familisme Quakerisme Chiliasme Socinianisme I want breath to reckon the rest hath not polluted and to use your own word rottened the Church shall we say this government is from Christ which hath brought forth such effects The children betray the mother And now they are brought forth the Key you so much boast of in the peoples hand hath no power to shut them out of the Church out of your particular Church you perhaps may though I have good ground to doubt of that too especially if they grow numeâ—o is as they do of all Sects How I pray was it Arnhem Rotterdam Amsterdam New England what is this to purging of the whole Church I had thought the Keyes had been given for the benefit of the whole and not for the cleansing onely of one single Congregation Well keep your own as clean as you can without spot without wrinkle and let many of your sister-Combinationals remain defiled as they do then you may admonish councel grieve for them lament over presse your non-communion to them They 'll do as much for you as you do for them but power nor means you have none to mend them nor they you and so Christs Church by commssiion of the Keys unto single Congregations becomes remedilesse If a corrupt or negligent Presbytery do not censure their own Members all the Assemblies of the world may not attempt to censure any of them Bayly pag. 112. though most apparently they did corrupt a whole Nation with the grossest heresies or most scandalous vices What can make the house of God worse than a denne of thieves if this do not Well you may perhaps reply which is indeed all you can say for your selves This may be the conseqent but not the cause Be it so which for present I shall give you but never grant you even this were there no more should rouze you to look about whether your tenure of your Keyes be good and your claim and possession justifiable by clear evidence of Scripture Shew me the words there written toâ—idem syllabis and I will yield Shew such an evidence as others can sicut ne misiâ— pater sic mittovos and I will never question the peoples right any more Nay I will go lower shew me but one example of the peoples practice in this matter and I have done Mr. Cotton saw the inconvenience and with fine distinctions strugled what he could to withdraw the power from the people and I hope in good time God will open your eyes to see this errour and leave the Keyes in their hands to whom Christ bequeathed them 3. There is but one way left by which the Church can be govern'd and that is Aristocracy Which is no sooner named but all parties strive and eagerly contend that their title is good to it as the two women did for the childe The Presbyters put in for their right the Independents will have it in their Congregations but the Prelates will not suffer themselves to be so cheated out of their old inheritance but stoutly maintain their Church and that it is alone to be found among them With the first I am not to skirmish at this time were I then I should tell them that Aristocracy is not like to be found in their Country-Presbyteries The second are the men whose claim and title I am to shew invalid and though I have done it in part before yet I will more clear it here by an evident and demonstrative argument The first we know that opposed holy societies were Anabaptists the next who followed was John Mâ—rell who stood up for popular government of and in Independent Congregations whose opinion when we object to the Combinational brethren their common assertion is that they are far from Democracy and ready to forsake their tenet if that can be demonstrated Democracy then even in these mens eyes is no lovely and beautiful childe that at the very name they startle and fly from it tanquam pedibuâ— qui presserat anguem And now you shall see how I can make it appear that it is no false imputation and I beleeve I shall be able to do it Let us only cast our eyes upon the birth of this childe the Combinational Church and denyed it will not be that three seven twenty thirty more or lesse joyn'd together in a holy Covenant made this Church for the greatest number I have here named were at first ample Congregations These as Democritus his atoms which were onely similar parts falling together made up this body but by their own confession all this whâ—le it was homogeneouâ— one part equal every way like to another it was inorganiz'd having no distinction of parts nor head nor eyes nor hands Methinks I behold Aristotles materia prima nec quid nec quale nec quantum When they saw themselves Chaos like they thought it not good to remain thus mishapen and therefore they cast about how they might lick themselves into some form An Heterogeneoâ—s body they thought it necessary to be and to have Organs by which they might work and at last their fancies suggested how they might clap a head to this body and supply it with eyes and hands They agreed that actu primo they had power sufficient and authority in themselves viz. the power of the Keyes and therefore they might organize their own body at their pleasure upon this thus set to work they elected they ordain'd they chose a Pastour for their head and Elders for their eyes and other Church Officers for their hands and so out of a lump
that it is very probable that they were ordain'd at this meeting at Miletum except you judge that Saint John the Apostle setled them in those Churches before his banishment to Patmos for in those Churches they had the power when he wrote the Revelation Howbeâ—t it will serve my turn well enough if they were onely Pastours with a Presbytery for this will prove the government then of the Church to be Aristocratical 4. If we come to Rome there we finde Paul an Apostle and as all Church Records assure us Peter Bishop there needed none where they lived Rom. 16. Presbyters there were then many Junius Clemens Cleâ—us Andronicus Urbane Tripheus Perses Of these Cletus and Clemens were Bishops after the Apostles Martytdome and their Succesours so apparent that I need not recite them Euseb lib. 2. cap. 24. Hieron ad Evagr. Origen Ambrose 5. What should I speak that Mark was Bishop of Alexandria who died six years before Peter in whose Church there was a Presbytery of Titus appointed Bishop by Saint Paul and left to ordain in the Island Presbyters and to have jurisdiction Of Dionysius the Areopagite the first Bishop of Athens Of Archippus at Colosse Of Onesimus at Philippi Of Gaius at Thessalonica The Records were infinite that I could produce in this kinde You see I have not instanced in any but such who were Bishops viventibus videntibus approbantibus Apostolis that so the truth may be apparent I shall not therefore doubt to affirme that the government of the Apostolical Churches was by Bishops as such who had the chief power and that it was Aristocratical Neither can all the Arguments of the Presbyterians any whit enervate this for you see I grant and prove a Presbytery in these two onely lies the difference betwixt them and us First that they would have a Presbytery established by the Apostles without a Bishop which I shall never grant and I know they can never prove Secondly that the power of this Presbytery without a Bishop should be the most supreme in the Church and that to it without a Bishop the Keyes were delivered For this is it which I affirme that originally the whole power was in the Apostles and by them exercised where they setled no Bishop But to him where they fixed a Bishop they committed their power yet so that so long as they liv'd it was but in subordination and dependency on them for out of question they might have govern'd alone when therefore they gave any power to others it was onely delegated and they lost not any of their own in giving orders What therefore Bishops were to the Apostles that must needs all Presbyters ordain'd by the Bishops be to them voluntarily assumed they were in partem sollicitudinis reginimis and had their power by delegation to assist in acts deliberative and consiliary But by vertue of their order they had no jurisdiction in causes criminal For in the Scripture there is not any commission extant to meer Presbyters there is no institution of any power of Regiment in the Presbytery no constitution Apostolical that meer Presbyters should alone or without Bishops govern no example in Scripture of any censure inflicted by any meer Presbyters no specification of any power they had so to do But the contrary to this may well be collected because to Churches where Colledges of Presbyters were resident Bishops were sent by Apostolical ordination as Titus to Crete Timothy to Ephesus the seven Angels to the seven Churches with power of ordination excommunication and taking cognizance of causes and persons even of Presbyters themselves as is apparent in th Epistles to Timothy and Titus and in the Revelation And a more evident example cannot be given then in the Churches of Corinth and Thessalonica in both which were Presbyteries but as then no constituted Bishop In one of which was an incestuous person in the other disorderly persons why did not these Presbyters then cast them out It was for want of coercive power the Apostle as yet kept that power in his own hand and therefore adviseth the Thessalonians that if any man obey not his words 2 Thes 3.14 15 that they signifie that man by an Epistle to him they in the mean time should forbear his company and admonish but not count him as an enemy that is eject him by Church censure that they should leave to him in whose hand as yet the power was But at Corinth upon signification he gives order to the Presbytery to execute his sentence For I verily absent in body but present in spirit that is by my Apostolical power 1 Cor. 5.3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have already judged or determined the judgment you see was his the decretory sentence his as though I were present conce ning him that hath done this deed In the Name of our Lord Jesus Christ when you are gathered together and my spirit that is my power with you with the power of our Lord Jesus â—hrist that is which power the Lo d Jesus Christ hath committed unto me that then you prono nce my sentence and deliver such a one to Satan This shewes clearly where the power was setled in the Apostle first In them secondly In him it was primative from him to them it was derivative All was to be done by his spirit And that this was so viz. that the Presbyters power was not absolute but dependent not prime but delegate there be two testimonies the one in Ignatius the other in Cyprian which seems to me to evince it Ignatius writes to his Church of Antiochia being then in prison in Rome and he gives his Presbyters there this advice that they rule the flock of Christ Ignat. ad Antioch untill God should declare who should be their Pastour His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyters were to feed or rule the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill God should shew and designe him qui principatum habiturus sit as Varlonius renders it who to be their chief Pastour Their government there was to last till then but when God had once designed him Cyprian Ep. 21. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at an end The other testimony is that in Cyprian in the case of Candida Numeria and Etecusa women that were accused to have fallen in the persecution and offered incense to Idols Of these the Presbyters in the exile of Cyprian the Bishop took the cognizance and were ready to passe a sentence upon them Cyprian interposeth and upon it causa audita perceperunt propositi eas tantisper sic esse to remain in the state they were Donec Episcopus constituatur untill the Bishop should be appointed Here again we see the verdict suspended till there were a Bishop intimating that the prime power of jurisdiction and censure was in him and that without him it might not be lawfully laid on Nor do I see what can be answered to these two fathers Hitherto
specialissima whereas it is Locale genus such are other collective words exercitus Keckerm syst in fin c. de gen respubl which kind of genus being but Analogum must have under it species Analogas not such as are true as it is in true Entities but such as have an Analogy with them and fall into a Logical consideration under that similitude Say then that this word Church is totum universale then it must have partes subjectivas under it and so it hath for Ecclesia Britanica Belgica Genevensis Germanica Scotica c. are as it were so many Species where you may finde so many National Churches that do equally participate of the nature of the Genus and under them so many Individuums as there be particular Congregations in any of these Nations Neither doth Amesius Ames Loc. citato Sect. 18. who affirmes the Church to be a Species specialissima give any teason for it but that nullas habet species propriè dictas which is illogical for I told you that it was Genus analogum and will any Logician expect species propriè dictas it is sufficient for such a genus to have species impropriè dictas by comparison and resemblance onely to a true Genus and such the Church hath as I have proved and therefore there may be a National Church Thirdly that which is capable of the definition of the Church may be called a Church But a National Church is capable of the definition of a Church therefore there may be a National Church The major is out of question and needs no proof The minor I make good by setting down and applying the definition of the Church to it Amesius Ames lib. 1. cap. 31. 7. Junius de Ecclesia c. 2. Trelcat lib. 2. cap. de Ecclesia Ecclesia est caetus hominum vocatorum But his definition though it would serve my turn is a little too short Iunius hath more fully expressed it Ecclesia est caetus eorum quos Deus evocat è natura modulo naturali ipsorum per gratiam in dignitatem filiorum Dei ad ipsius gloriam Trelcatius gives us three definitions one after another First to the Church in common which is Ecclesia est caetus eorum quos Deus gratuita vocatione ad gratiae suae gloriae communionem evocat Matth. 11.29 And secondly that belongs to the visible Church Ecclesia visibilis est caetus eorum quos Deus externa vocatione seu praeditatione verbi Sacramentorum administratione evocat ad cultum gloriae suae Mat. 28.17 A third which belongs to the invisible Church which is Ecclesia invisibilis est caetus praedestinatorum qui vocatione efficaci salutari ex statu corruptionis in dignitatem adoptionis filiorum Dei evocantur Christo tanquam capiti adunâ—ntur non ad cultum tantum sed ad fructum gloriae Luke 1.33 All which definitions especially those of Junius and Trelcatius are full and artificial for Ecclesia is by all put in the predicament of relation and all relations are defined mentione subjecti relati correlati fundamenti Keck syst Log. cap. de Definit quod supplet locum causae efficientis Termini vel finis And in these last we meet with all these The relatum is vocans the correlatum is evocati the subject or materiale Men or more largely those who who have a capacity è natura modulo naturali ipsorum to be called which takes in Angels also The Formale or foundation of this Relation is that gracious call that God gives and the end is that they being adopted for his children may communicate in his worship grace and glory Now what one word is there in any one or all these definitions which are not as well applicable to a National Church Deut. 5.22 Exod. 16.1 as a Combinational Is this caetus kahal an Assembly a Gnedah a Congregation that is much more Doth this consist of men There are more in that Have those in this a Call a gracious call given them by God so have the other Are they adopted and brought into the state of sonnes so are they too I have nourished and brought up children Are these called to worship God to be partakers of grace and glory Isa 1.2 â— Cor. 6.18 So are all Nations whom the Lord our God doth call They then who partake fully of the nature and essence of a Church and to whom all the causes that constitute a Church may be attributed of whom the efficient matter forme end are verified without question are a Church but such is the National as I have declared I pray therefore let it have the name I know your exception lies against the formal cause for that gracious call of God will not satisfie you which hath contented all other judicious Divines before you But you assigne another viz. a Church-Covenant fancying that none can be truly members of Christs Church but who have combined and joyned themselves together in this League of Church-fellowship This say you is the chief essential part of a Church and the true formality of it Amesius teacheth us truly that Ecclesia is à Deo instituta If so let it be shewn where God instituted his Church under this condition produce the precept bring forth the command for it or else you shall never perswade me that this Institution is from God Nay I shall yet descend lower Demonstrate to me the practice of it or the patterne for it either in the Apostles age or any age after it till you arose and you shall carry the cause I know that the wisest among you is not able to shew me one example for it in all antiquity We cannot therefore choose but set upon it the character of Ionah's gourd that is filia noctis a daughter of a nights growth it sprung up so lately The farthest the pedegree can reach is either to the Montanists Novatians or Donatists those children of Separation and yet when all 's done it doth but resemble them neither since I read not that they and their parties were ever bandied together by a solemne Covenant They could think themselves a Church and indeed the sole Church without this formality They had their Bishops under whose jurisdiction all the several Congregations of their profession were And therefore I shall again repeat my words that no pattern for this in any age can be found and I adde to it no not among Hereticks and Schismaticks Secondly we shall give a poor accompt of former Churches and Christians if this Covenant-invention should be of such concernment to Christianity when it is not easie nor as I beleeve possible to finde a Church anciently so bound Farther yet this seems to me altogether uselesse and superfluous and that in two respects First it seems uselesse to them who are so bound for these new small bodies are so loosly tyed together by these sorry wit hs of mans invention that they quickly upon humour anger
Text of the sacred Record but such slender and far fetch 't and forced collections as these are I beseech you weigh them once more in the balance of sad reason and set aside passion humour fancy prejudice and over-much love to that cause you labour to defend and say if you can without blushing whether they directly speak out what you have produced them to witnesse 'T is no llight offence to take Gods Name in vain but to deliver that for his word which he never spake nor meant is a heinous transgression You seem to me to have done that here which you and I and others were wonâ— to do in the Schools when we were young Sophisters our aime you know was to presse the respondent with an argument till we had clapt upon him a Text of Aristotle which he durst not for shame deny whether the Philosopher intended to say that in that place for which we produced his words we never regarded we thought it enough if we put our Adversary to a non-plus And thus you have done here offered your assertion and backed it with This is witnessed by God in Jeremy Ezekiel Isaiah Saint Luke Paul not much regarding what was the purpose of the Spirit in those words sufficient I suppose you thought it to say something that might serve the turn for the present and non-plus a weak Adversary But it ought to be Truth for which we should contend and not victory which will never be till we weigh our words in the balance of the Sanctuary and value our Texts by weight and not by number God amend what is amisse for Iliacos inter muros peccatur extra Till then to use your own words nor you nor we can upon good grounds expect the manifestation of sure mercy or the enjoyment of solid peace You go on Knowing that Combinations are properly appertaining to vile and violent sinne-loving sinners as is shewed by the Oracles of God Psal 5.5 11.5 6. Rev. 14.10 22.15 The Reply This no man will deny you And you prove it well out of the Psalms and the Revelations but if you will be pleased to consult the places and view the Characters by which those vile and violent sinne-loving sinners may be known you may with a wet finger pitch upon the men Only I shall desire you in that twenty second Chapter of the Revelations to look a little further and at the twenty ninth verse you shall read that if any man shall take away from the words of the book of this prophesie God shall take away his part out of the book of life and out of the holy City and from the things that are written in this book Tantum veritati obstrepit adulter sensus Tertull. quantum corruptor stylus I say no more we have enough to tremble at And that Church-promises and that Church-priviledges as well as Christs Consolations are pecullarly applicable to such Covenant-makers with God and men as through the strength of their surety are Covenant-keepers with both The Reply This is well observed by you for there is no reason that any man expect a comfort or benefit from any promise or by any priviledge who doth not as much as lies in him keep the condition of that Covenant upon which the favour was promised The priviledges we know and of the promises we are not ignorant but if they belong to none but such who have made and kept their Covenant with God and man then let them look to it that have kept neither In the next place you shew us the way how this may be known Which Covenant-making and Covenant-keeping is expressed and perceived by a regular walking toward them who are without as well as towards them that are within according to what is written Isa 55.3 Gal. 6 16. 1. Tim. 4.8 The Reply That godlinesse is profitable unto all things having the promise of the life that now is and that which is to come that as many as walk according to this Rule shall finde peace and mercy 1 Tim. 4.8 Gal. 6.16 is evident by these Scriptures and therefore the Prophet calls Encline your ear and come unto me hâ—ar and your soules shall live Isa 55.3 and I will make an everlasting Covenant with you even the sure mercies of David Thus much is here expressed and you over and above shew us how it may be perceived even by a regular walking towards them that are without as well as toward them that are within which rule of yours had some had a care and conscience to walk in I assure my self those who are counted to be without had been better dealt with For the inhumanity and incivility that some have found from your Combination hath alienated many a mans mind and as I have been credibly informed kept off many a poor Heathen from turning Christian I could tell you if I list an odde story but I spare you You may read it in Dr. S erres History of France in the life of Lewis the ninth If you can tell any such tydings as a heavenly promise to unheavenly persons c. The Reply I nor any Orthodox or conscientious Minister hath or will ever undertake to bring any such tydings 'T is not unknown to you that I have reduced all the Articles of the Creed to practice and drawn into duty the whole Catechisme without any ifs or ands here is no promise made to an unheavenly person We constantly teach that we were therefore delivered from the hands of our enemies that we serve God in righteousnesse and holinesse without fear all the dayes of our life you needed not therefore closely by your if insinuated us as guilty for teaching false and impious Doctrine If there be any among you that being wolvs in sheeps clothing send abroad their Diurnals stuffed with such news we are not apt to beleeve them for heaven is prepared for heavenly persons But then again we say that all those whom you will call heavenly are not presently so because daily experience informs that they minde too much the things of the earth neither are many of those unheavenly whom you superciliously cast aside God be blessed for it heaven is a large place and in it are many Mansions and they are prepared for more than ever yet were of your Combination Or a holy priviledge to the souls or seed of unholy parents that you would finde in your heart to give me some notice thereof and to acquaint me with any of those good grounds of any lively hope that they shall be everlastingly happy is the last of those motions which I make bold for to leave with you to consider and meditate upon The Reply Your proposal is disjunctive and therefore must receive a different answer for you cunningly clapped together things that should be separated there being great disparity betwixt the souls and the seed of unholy parents That the souls of unholy parents shall be everlastingly happy I know not any