only in worse lands but in Ireland and in England as part of Lancashire the far greatest part of the Parishioners are Papists who renounce the Protestant Churches in some places XXXII Neither dwelling in the Parish nor the Law of the Land makes any Christian a member of that Parish Church without or before his own consent But proximity is part of his extrinsick aptitude and the law of man or command of his Prince may make it his duty to consent and thereby to become a member when greater Reasons mollify not that obligation XXXIII Parish Bounds and such other humane distributions for conveniency may be altered by men and they bind not against any of Christs own Laws and predeterminations nor when any changes turn them against the good ends for which they are made of which more afterward when we speak of separation XXXIIII And about these humane Church-Laws the general Case must be well considered how far they are obligatory to conscience and in what cases they cease to bind Sayrus Fragoso and other the most Learned and Moderate Casuists of the Papists ordinarily conclude that Humane Laws bind not when they are not for the Common good We had rather say that when they are notoriously against the Laws of Christ or against the Common good or are made by usurpation without authority thereto they bind not to formal obedience in that particular though sometime other reasons especially the honour of our Rulers may bind us to material obedience when the matter is indifferent and though still our subjection and loyalty must be maintained But of this before and more largely by one of us Christian directory Part. 4. Chap. 3. Tit. 3. c. The Council of Toletum 1355 decreed that their decrees shall bind none ad culpam but only ad poenam see Bin. Inoc. 6th Sect. XXXV Kings and Magistrates should see that their Kingdoms be well provided of publick Preachers and Catechists to convert Infidels and Impious men where there are such and to prepare such for Baptisme and Church priviledges and Communion as are not yet Baptized but are Catechumens And they may by due means compel the ignorant to hear and learn what Christianity is though not to become Christians for that is impossible nor to prosess that which is not true nor to take Church-Priviledges to which they have no right and of which at present they are uncapable But they may grant those rewards and civil Priviledges to Christians and Churches for their encouragement which they are not bound to give to others and which may make a moving difference without unrighteous constraint XXXVI Christ and his Apostles having as is aforesaid settled the Right of Ordination on the Senior Pastors or Bishops and the Right of Consenting in the People and this continued long even under Christian Emperours Princes or Patrons may not deprive either party of their Right but preserving such Rights they may 1. Offer meet Pastors to the Ordainers and Consenters to be accepted when there is just cause for their interposition 2. They may hinder both Ordainers and People from introducing intollerable men 3. They may when a Peoples Ignorance Faction or Wilfulness maketh them refuse all that are truly fit for them urge them to accept the best and may possess such of the Temples and Publick Maintenance and make it consequently to become the Peoples duty to consent as is aforesaid so also when they are divided XXXVII Princes ought to be Preservers of Peace and Charity among the Churches and to hinder Preachers from unrighteous and uncharitable reviling each other and their unpeaceable controversies and contentions XXXVIII Christ himself hath instituted the Baptismal Covenant to be the Title of Visible Members of his Church and the Symbol by which they shall be notified And he hath commanded all the baptized as Christians to Love each other as themselves and though weak in the faith to receive one another as Christ receiveth us but not to doubtful disputations and so far as they have obtained to walk by the same rule of Love and Peace and not to despise or judge each other for tolerable differences much less to hate revile or destroy each other and it seemed good to the Holy Ghost and the Apostles to lay no greater burden on the Churches even of the Ceremonies which God had once commanded but Necessary things Act. 15. 28. And these terms of Church-Union and Concord which Christ hath made no mortal man hath power to abrogate All things therefore of inferiour nature though Verities and Good must be no otherwise imposed by Rulers than as may stand with these universal Laws of Christ which are the true way to prevent Church-Schisms XXXIX Princes by their Laws or Pastors by consent where Princes leave it to them may so associate many particular Churches for orderly correspondencie and concord and appoint such times and places for Synods and such orders in them as are agreable to Gods aforesaid generall Laws of doing all in Love to Edification and in order And how far if Rulers should miss this generall Rule they are yet to be obeyed we have opened elsewhere XL. As we have there also said that Princes may make their own Officers to execute their Magistratical Power circa sacra which we acknowledge in our King in our Oath of Supremacy and if such be called Eclesiastical and their Courts and Laws so called also that ambiguous name doth not intimate them to be of the same species as Christs ordained Ecclesiastical Ministers or as his Churches and Laws are so now we add that if Princes shall authorize any particular Bishops or Pastors to excercise any such visiting conventing ordering moderating admonishing or governing power as it belongeth to the Prince to give not contrary to Christs Laws or the duties by him commanded and priviledges by him granted to particular Churches we judge that Subjects should obey all such even for conscience sake However our consideration of Christs decision of his disciples controversie who should be the greatest and our certain knowledge how necessary Love and Lowliness and how pernicious wrath and Lordly-Pride are in those that must win souls to Christ and imitate him in bearing not making the cross together with the sad history of the Churches distractions and corruption by Clergy-Pride and Worldliness lamented by Nazianzene Basil Hilary Pictavus Socrates Sozomen Isidore Pelusiot Bernard and multitudes more yea by some Popes themselves these and other reasons we say doe make us wish that the Clergy had never been trusted with the sword or any degree of forcing power or secular pomp yet if Princes judge otherwise we must obediently submit to all their Officers XLI It seemeth by the phrase of His Maiesties Declaration about Ecclesiastical affairs 1660 in which after consultation with his Reverend Bishops the Pastoral way of Perswasion reproofs and admonitions are granted to the Presbyters that a distinction is intended between this Pastoral and the Prelatical Government And we
before he dyed he joyned with Peter of Alexandria by synodal Letters to Anathematize the Council of Calcedon and yet wrote to the Bishop of Rome that he renounced Communion with Peter and he wrote to Peter that he renounced Communion with the Bishop of Rome Euphemius succeeded him and he rased Peters name out of the Book and joyned with the Roman Bishop Peter and Euphemius as Generals were gathering synodical Armies against each other and Peter dyeth Athanasius that succeeded him would fain have reconciled his Church but could not Palladius succeeded Peter Cnapheus at Antioch Both these Patriarchs joyn together to curse the Council of Calcedon They die John succeeded at Alexandria and Flavianus at Antioch These also joyn to curse the Council while the Patriarchs of Rome and Constantinople are for it and curse them Zeno dieth and Anastasius Dicorus is chosen Emperour He saith Niceph. l. 16. c. 25 being a man of Peace and desiring the ceasing of all contention left all to their liberty to thank of the Council of Calceaon as they pleased Hereupon the Bishops fell into three Parties some fervent for every word of the Council some cursed it and some were for Zeno's Henoticon or silence or suspension These renounced communion accordingly with one another the East was one way the West another and Libya another Nay the Eastern Bishops among themselves the Western among themselves and the Lybian among themselves renounced communion with each other Niceph. c. 25 Tanta confusio ment iumque Caligo saith the Historiaâ— orbem universum incessit The Emperour having resolved to keep peace and make no change was forced to fall upon those of both sides that were most turbulent At Constantinople he put out Euphemius or for dislike of him This Emperour before his inthroning had given under his hand to Euphemius a promise to stand for the Council He demanded his writing again Euphemius denied him and was cast out Macedonius succeeded him He had the same writing The Emperour demanded it of him He also denied him The Emperour would have put him out The people rise up in sedition and cryed It is a time of Martyrdom Let us aâ—l stâ—â—k to the Bishop And they reviled the Emperour calling him a Manichee unworthy the Empire The Emperour was fain to submit to Macedonius who sharply rebuked him as the Churches enemy but in time he remembred this and cast out Macedonius and burnt the Councils Acts and put Timothy in his place who presently pull'd down the Image of Macedonius The Patriarchs also of Alex. Antioch Bishop of Jerusalem were all cast out even those that were against the Council Pet. Cnapheus had made one Xenaâ—as a Persian servant unbaptized Bishop of Hierapolis He was against Images and brought a troop of Monks to Antioch to force Flavianus the Bishop to curse the Council Flavianus denied it The people stuck to the Bishop and so unanswerably disputed down the Monks that so great a multitude of them were slain as that they threw their bodies into the River Orontes to save them labour of burying of them Nicep c. 27. But this was not all another troop of Monks of Caelosrria that were of Flavianus side hearing of the tumult flockt to Antioch and made another slaughter as great as the former saith the Historian For this the Emperour banished Flavianus whose followers thought his punishment too great after all these murders Peter being dead the Bishops of Alexandria Egypt and Lybia fell in pieces among themselves each having their separate Conventions The rest of the East also separated from the West because the West would not communicate with them unless they would curse Nestorius Eutyches Dioscorus Moggus and Acacius And yet saith Niceph. l. 16. c. â—8 Qui Germani Dioscori Eutychetis sectatores suere ad maximam paucitatem redacti sunt Xenaias bringeth to Flavian the names of Theodore Theodorite Ibas and others as Nestorians and tells him if he anothemarize not all these he is a Nestorian whatever he say to the contrary Flavian was unwilling but his timerous fellow-Bishops perswading him he wrote his curse against them and sent it to the Emperour Xenaias then went further and required him to curse the Council They prevailed with the Isaurian Bishops to consent and all renounced the refusers as Nestorians And thus the Council having in name condemned the Nestorians and Eutychians the Eutychians called all Nestorians that cursed not the Council and got many cast out After Flavian Severâ—s got in at Antioch The first day he cursed the Council though it 's said that he swore to the Emperour before that he would not Nicep c. 29. In Palestine there were renewed the like confusions about the condemnation of Flavian and Macedonius About Antioch Severus Letters frightened many Bishops to curse the Council and those that held two Natures Some Bishops revoked their sentence and said they did it for fear Some stood out And the Isaurian Bishops when they repented condemned Severus himself that drove them to subscribe And some Bishops fled from their Churches for fear Cosmas and Severianus sent a condemnation to Severus The Emperour hearing of it sent his Procurator to cast them out of their Bishopricks for presuming to condemn their Patriarchs The Procurator found the people so resolute that he sent word to the Emperour that these two Bishops could not be cast out without blood-shed The Emperour answered that he would not have a drop of blood shed for the business Helias Bishop of Jerusalem found all the other Churches in such confusion condemning one another that he would communicate with none of them but Euphemius at Const Nicâ—p c. 32. And that you may see how people then were moved a Monk or Abbot Theodosius gathering an Assembly loudly cryed out in the Pulpit If any man equal not the four Councils with the four Evangelests let him be Anathema This voice of their Captain resolved them all and they took it as a Law that the four Councils should be sacris libris accensenda and wrote to the Emperour certamen se de eis ad sanguinem usque subituros This was then the submission to Princes by the adherents to the Councils of the Bishops And they went about to the Cities to bring them to joyn with them The Emperour wrote to Helias to reform this He rejecting his Letters Souldiers were sent to compel them The Orthodox Monks gathered by the Bishops tumultuously cast the Emperours Souldiers out of the Church c. 34 After another conflux they anathematized those that adhered to Severus The Emperour provoked sent Olympius with a band of Souldiers to conquer them He came and cast out Helias and put in John The Monks gather again and the Souldiers being gone they cause John to engage himself to be against Severus and stand for the Council though unto blood which contrary to his word to Olympius he did The Emperour deposed Olympius and sent another Captain Anastasius who put the Bishop in prison and
such as the Counterminer will say that to fear such sin as I have here named by one that is not willing to be damned is Treason Rebellion Schism Faction Pride Obstinacy this will not pass with me for convincing Argument on which I may venture my salvation Jul Scaliger exercit tells us that in France our Bicott the Learned Schoolman was envied by another for his Auditors in Philosophy and his crafty adversary told the King that Bicott was a Peripatetick and Aristotle was against Monarchy There needed no more and Bicott was cast down As for them that think that to name the late Wars is a Confutation of Nonconformists as if they knew not that they were raised on both sides by Conformists Heylin in Lauds Life will tell them who I now only repeat Silence all that had a hand in those Wars except the Conformists and no more and I and thousands will give you thanks I plead not for my self The years are past in which I might have better served the Church had I been thought tolerable I am almost uncapable now of your kindness or of any great hurt that you can do me A torrent of reproaching scornful words may ease some mens minds and serve some mens ends but will not satisfie my conscience nor heal the Land I write not this as accusing Conformists or the Law-makers but as answering their loud and long accusations and demands If telling what I fear seem a telling what others are guilty of it is a consequent which I cannot avoid but to avoid it and such like have seventeen years been herein silent So far am I from desiring the weakening of the Church that I had not written this but to prevent it Though I with Saint Martin renounce communion with Ithacius and Idacius I go not so far as he in separating from the Synods of Bishops nor will I separate from any Christians further than they separate from Christ or expel me Church-Order I love Church Tyranny and Schism I love not I am for more Bishops and not for fewer If Parish-Oratories or Chapels were made Parish-Churches at least in each Corporation antiently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea if the Parish-Ministers might be Pastors Episcopigregis and not forced by strangers to excommunicate absolve and receive to communion against their knowledge and consciences nor to profess promise or practice sin against God nor omit their known Ministerial duty far be it from me to be against Conformity I doubt not but he that will preserve Religion here in its due advantages must endeavour to preserve the Soundness Concord and Honour of the Parish-Churches And as the truly wise and honest Judge Hale hath said to me It must be a new Act of Uniformity that must heal us if ever we be healed I am of the mind of old Mr. Dod who for the peoples sake thanked God that there were so many worthy Conformists and for Truth and Conscience sake thanked God that there were so many Nonconformists I love and honour the Reverend solid worthy Preachers which I hear in most Churches in London where I come and I endeavour to have all others honour them And though I am by the Canon ipso facto excommunicate they shall put me out from them before I will depart But for the Church and Kingdom and their Consciences sake I beg of the Clergy that before they any more render odious those whom they never heard and urge Rulers to execute the Laws against them that is to confine imprison excommunicate silence and undo them they would be sure what manner of spirit they are of and that this is acceptable to God and profitable to the Land or to themselves and that which the Churches Experience commendeth My honest friend whom I once perswaded from Anabaptistry writing against Separation saith that when he saw hereâ—a leg and there an arm in the way it was time for him to stop But in Church-history I have had a sadder sight even the carkasses of thousands streams of blood and turnults in the chief Cities and Churches of the world the Crowns of Emperours Kings the loss of the Eastern Empire the generation of the Papacie the reproach of Christianity and that by Clergie-Domination and Contention striving who should be Greatest and seem wisest Some say If we take in a few moderate men like you what the better are we Ans More than you dream of are far better than I I hope few are worse Bishop Morley bid Ab uno disce omnes Shall London have no clocks unless they will all strike at once shall none be tolerated but the perfect Are you such your selves Do you differ in nothing how then shall we have Communion with you when we differ in all the things here described Pardon me for saying I think that Mr. Tombs hath said more like truth for Anabaptistry the late Hungarian for Polygamy many for drunkenness stealing and lying in cases of necessity than ever I yet read for the lawfulness of all that I have here described And what is it that some men cannot copiously and confidently talk for And what wretched Reasons be they that have hindred Englands unity and peace And how fully hath Rom. 14. and 15. and our Common interest and notorious experience confuted them I have long wondered what powerful cause it is that with such men and so many could so long prevail against such evidence and light If you will not hear those will whom God will use to the healing of his Churches and blessed are the Peacemakers for though you call them otherwise they shall be called the Children of God I have prefixed the words of some as our admonition and I have written with this a fuller Treatise of the only true terms of the Concord of all Christian Churches and of the false terms which they never will unite in but are the causes of Schism I commitall with my self living and dying to him that is the Lord of the dead and living and will shortly judge us all in righteousness Come Lord Jesus and prepare us for thy Coming Amen THE CONTENTS 1. THE Reasons of this writing and the sense of the word CHURCH 2. The various opinions of such as we have to do with 3. What Churches we hold to be instituted of God and what not 4. What Princes and Pastors may do in such matters 5. What separation and what assembling or gathering Churches is unlawful and what lawful 6. Matters of fact to be known preparatory to our case 7. Matters required of us for Conformity first of â—ay-men 8. Secondly Matters imposed on Ministers And I. Of Assent Consent Approbation and Canonical subscription that nothing is contrary to the Word of God II. 9. The second Part of the Matter of Conformity Reordination III. 10. The third Part of the Matter of Conformity of swearing or Covenanting never to endeavour any alteration of Church Government VI. 11. The fourth part of the Matter to declare that neither
I nor any other person is obliged by the vow to endeavour any such alteration of Church Government V. 12. The fifth Part of the Matter The Declaration and Oath as not understood of not resisting any Commissioned VI. 13. The sixth Part of the Matter To cease preaching and administring Sacraments till we conform at least not to preach to more than a family and four persons VII 14. The seventh Part Consequential Not to come within five miles of any City or Corporation which sendeth Burgesses to Parliament or of any place where we have preached to more than aforesaid since the Act of oblivion 15. The Adjuncts and the other Matters agreed on which affright the Nonconformists 16. The case and practice of the Ministers since they were silenced Additions occasioned by Mr. L. Fresh Suit and some others about National Churches THE Question stated § 3 c. Whether we are obliged by or to the Jewish National Polity § 5 c. or by scripture to a National limitation of them Whether a National Church-form be lawful § 30 c Whether it be a prudential desirable form § 38 c The resolution of this by a short history of Prelacie and Councils § 39 c. Obj. From the necessity of Appeals § 40 c. Obj. Shall all gather Churches that will ib. Obj. The Apostles have successours ib. Q. Whether the King or who is the National Church Head § 41. 42 c A Christian Kingdom what § 43 Q. Must real holyness in the judgment of rational Charity be required in all Church members § 1 Q. What Covenanting is necessary to particular Church relation § 5 c. The spirit maketh Ministrs how I. The Epistle of an African Council in Cyprian Ep. 68. p. 200. to Felix a Presbyter and the Laity at Legio and Asturica and to Laelius the Deacon and the Laity at Emerita concerning their Bishops Bafilides and Martial worthy to be read as to our present controversies II. The Letter of Rob. Grosthead the good Bishop of Lincoln to Pope Innocent containing the reason of his Nonconformity and shewing that hindring preaching is the greatest sin next Divelism and Antichristianism Out of Mat. Parâ— An. 1253. p. 871. 872. III. An extract from Bishop Saunderson de juramento SECT I. The Reasons of this writing and the sense of the word CHURCH IT was the saying of acute and holy Augustine though we call him not with Fromondus Omniscâ—um that no man ought to be patient under an accusation of Heresie He meaneth by Patience a silent neglect of his own Just Vindication Not that we must be like Hectoring Duellers that would kill or hurt others in revenge or in a sinful way of Vindication But by silence those that slander men may be encouraged in their sin to their own destruction and those that value the slandered persons may be tempted to think too well of Heresie for their sakes And the honour of God and his Truth and our own good names so far as they are serviceable are none of them to be disregarded We have with grieved souls beheld the Land of our Nativity distracted by Divisions and much if not most about Religion we wish it were not against Religion by some that indeed have no true Religion Teachers against Teachers in Discourses Sermons Books rendring each other despicable and unlovely and some calling out aloud to Rulers to draw the Sword against their Brethren so learnedly and industriously pleading the Cause against each other with the Laity high and low as if the destroying of their Love and kindling Wrath and Hatred were the Evangelical necessary work and without this zeal and skill and diligence hard to be accomplished No wonder then if we have people against people families divided and all confounded and this grievous Schism carryed on by crying out against each other as Schismaticks and implacably causing it while we loudly inveigh against it The case is lamentable that distraction should be thus expressed and promoted and when God hath warned us by the mischiefs of an odious Civil War and hath tryed us again with peace with all Nations about us when most of them are involved in grievous Wars that yet we will not give peace to one another but live as if Peace were the Plague which we most desire to escape Yet as it is the good providence of God that the Names of Wisdom Godliness Truth Justice Mercy Honesty and Vertue are all still honourable even among those that hate and oppose them and the names of Folly Ungodliness Lying Unjustice Unmercifulness Dishonesty and Vice are all dishonourable where the things themselves are followed and prevail so Love Peace and Concord are names that are by most commended when if most were for the things indeed we were in a hopeful way of recovery And Malice Schism and Discord are cryed down by those whom no intreaty will prevail with to forbear them or to accept any remedy against them Yet we are thus far prepared for peace that if we be not false Hypocrites if we did but know which is the true way of Love Peace and Concord we would follow it And if we knew what is Schism indeed we would avoid it And its pity that men that think themselves wise should yet not know the way of Love and Peace Especially that the Learned Preachers of the Gospel of Love and Peace should still be the incendiaries and stir up the Laity that would be more peaceable against each other And that after so many Volumes of History have these thirteen hundred years at least asperst the Clergy with the reproach of being the contentious troublers of the world And yet must we despair of a cure of so odious a disease The thing that Books Sermons and Discourses cry out against those called Non Conformists for is Humorous Obstinate Schism and Disobedience in Preaching when forbidders and keeping up Assemblies not allowed and gathering Churches out of Churches separating from the Parish-Communion and Church of England If we can find out the Schismatick we hope he will be condemned by us all But that the Cause may be heard at least in some part before it is judged we that publish this here give an account of our own judgment and those that we are best acquainted with how far we hold it lawful or unlawful to gather Churches or to separate from Churches or to differ from what is established by Authority But the Application to our particular Case and our Arguments thereabout we must not here presume to publish They that accuse others as Schismaticks and Separatists for deserting Churches or gathering Churches out of Churches and will not tell us what they mean by the word Church nor give us leave to tell them what we mean but judge in confusion and despise explication and necessary distinction are men that we can neither be edified by nor edifie in this way SECT II. The Various Opinions of such us we have to do with
not had more than one of such fixed Societies or Churches under him Or might have more stated members of his Church than were capable of Personal Communion and mutual assistance at due seasons in holy Doctrine Discipline and Worship Though we doubt not but as now there are many Chapels in some Parishes where the aged weak children and all in soul weather or by other hinderances may hear and pray and occasionally communicate whose proximity and relation to the Parish-Churches do make them capable of Personal Communion in due seasons with the whole Parish at least per vices in those Churches and in their conversation And as a single Congregation may prudently in persecution or foul weather meet oft-times in several houses so the great Church of Jerusalem though it cannot be proved a quarter so big as some of our Parishes might in those times when they had no Temples hold their publick Meetings oft at the same time in divers houses and yet be capable of Personal Communion as it is before described Sect. II. It is not inconsiderable to our confirmation that so worthy a man as Dr. Hamond doth over and over in his Dissertations against Blondell and in his Learned Annotations on the new Testament assert all the matter of fact which we are pleading for viz. That the word Presbyter and Pastor in the New Testament is ever taken for a Bishop That it belonged to the Bishops office to be the Preacher to his Church to visit all the Sick to take care of all the Poor and to take Charge of the Churches stock to administer the Sacrament c. And as he saith on Acts 11. 6. That although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and is now only in use for them under the name of Presbyters yet in the Scripture-time it belonged principally if not alone to Bishops there being NO EVIDENCE that any of that second Order were then instituted though soon after before the writing of Ignatius's Epistles there were such instituted in all Churches Sect. XII By this it followeth that 1. the office of a subject Presbyter that was no Bishop was not in being that can be proved in Scripture-times 2. That no Bishop had more than one worshiping assembly at once For all Christians assembled for worship on the Lords dayes and their worship still included somewhat which none but a Minister of Christ might do and when there was no other Minister in being but Bishops and a Bishop can be but in one place at once a Bishop could have but one assembly Though for our parts we think that we have just reason to believe that Churches then had more Ministers than one when we read how Paul was put to restrain and regulate their publick officiating at Corinth 1 Cor. 14. Sect. XIII And it further confirmeth us that the said Doctor tells us that for ought he knoweth the most of the Church then were of his mind And Franciscus a sancta clara de Episcop tells us that this opinion came from Scotâ—â— And Petavius that Learned Jesuit was the man that brought it in in our times viz. That the Apostles placed only Bishops with Deacons in the Churches and that it is only these Bishops that are called Presbyters in Scripture So that the Matter of fact for the whole Scripture-times is granted us by all these learned men Sect. XIV It being the Divine Institution of the Office of this second Order of Presbyters which we are unsatisfied about and these Reverend men confessing that de facto they were not in being as can be proved by any evidence in Scripture-times and those times extending to about the hundredth or ninety ninth year after Christs Nativity when St. John wrote the Revelation we must confess that we know not how that Order or Office can be proved then to be of God's institution 1. As to the Efficient who should do it as the certain authorized Instruments of God 2. Or how it shall be certainly proved to us to be of God when Scripture telleth it not to us and what Records of it are infallible And whether such pretended proofs of Tradition as a supplement to Scripture be not that which the Papacy is built on and will not serve their turn as well as this Sect. XV. And whereas it is said that the Bishops made in Scripture-times had authority given them to make afterward that second Office or Order of Presbyters 1. We cannot but marvel then that in such great Churches as that at Jerusalem Ephesus Corinth c. they should never use their Power in all the Scripture-times And when they had so many Elders at Jerusalem so many Prophets and Teachers at Antioch and Corinth that Paul was fain to restrain their exercises and bid them prophesie but One by One and one said I am of Paul and another I am of Apollo c. there should yet in that age be none found meet for Bishops to ordain to this second sort of Presbyters as well asmen to make Deacons of 2. But we never yet saw the proof produced that indeed the Bishops had power given them to institute this other Species of Elders Sure it belonged to the Founders of the Churches Christ and his Apostles to institute the Species of Ecclesiastical Officers though the Bishops might make the Individuals afterwards And where is the proof that the Apostles did institute it If Ecclesiastical generation imitate natural the Bishops would beget but their like men beget men so Physicians make Physicians and so Bishops may beget Bishops But he that saith they could morally first beget this other Species must prove it Sect XVI When Presbyters were first distinct from Bishops we see no proof that it was as a distinct Office or Order in specie and not only as a distinct degree and priviledge of men in the same Office Nor hath the Church of Rome it self thought meet to determine this as de fide but suffereth its Doctors to hold the contrary Sect. XVII It much confirmeth us in our judgment that no mere Bishop then had more Churches than one as afore described when we find that Ignatius whose authority Dr. Hamond Dissert cont Blondel Laieth so much of the cause upon and whom Bishop Pierson hath lately so industriously vindicated doth expresly make ONE ALTAR and ONE BISHOP with the Presbyters and Deacons to be the note of a Church Unity and Individuation And that by one Altar is meant one Table of Communion or place where that Table stood is past doubt with the judicious and impartial Whence learned Mr. Joseph Mede doth argue as certain that then a Bishops Church was no other than such as usually communicated in one place Yea saith Ignatius the Bishop must take notice and account of each person even of Man-servants and Maids that they come to the Church And this was the Bishop of a Seat that after was Patriarchal Such Bishops we do
though we hear that some of them take us as not sincere for keeping up a difference and giving no more reasons of it The thing which we so greatly desire leave to do but dare not be so bold yet as to venture by it to displease them who condemn us for not doing it lest their anger would be sharper to us if we do it so great is our difficulty between this Soylla and Charybdis But we hope we may adventure to open some part of the Matter of Fact which Conformity and Nonconformity are concerned in that so men may conjecture at the Case themselves which will be no reflexion on the Government barely to tell what they command nor a challenging any of our Superiours to a disputation nor a charging them as faulty that cannot bear it 1. Matters of Fact to be foreknown to the true understanding of the Cause 1. THE root of the difference between the Old Nonconformists and the Conformists was that one sort thought they should stick to the meer Scripture Rule and simplicity and go far from all additions which were found invented or abused by the Papists in Doctrine Worship and Government and the other side thought that they should shew more reverence to the customs of the ancient Church and retain that which was not forbidden in the Scripture which was introduced before the ripeness of the Papacy or before the year 600 at least and which was found lawful in the Roman Church and common to them with the Greek that we might not seem singular odd and humorous or to go further from the Papists than reason and necessity drave us And the Laity seemed no where so sensible of the difference as between the way of Ceremony and unceremonious simplicity and the way of our many short Liturgick Prayers and Offices and the way of free-praying from the present sense and habits of the speaker while pacificators thought both seasonably good 2. The sad eruption of this difference among the Exiles at Frankford while Dr. Cox and Mr. Horn and their party strove for the English Liturgie and the other party strove against it for the freer way is at large reported in a book called the troubles at Frankford 3. Queen Elizabeth and King James discountenancing and suppressing the Nonconformists they attempted in Northamtonshire and Warwickshire a little while to have set and kept up private Churches and governed them in the Presbyterian way But that attempt was soon broken and frustrate by the industry of Bishop Whitguift and Banctoft And the Nonconformists lived according to their various opportunities some of them conformed some were by connivence permitted in peculiars and small impropriate places or Chappels that had little maintenance in the publick Ministry which kept them from gathering secret Churches some of them had this liberty a great part of their lives as Mr. Hildersham Mr. Dod Mr. Hering Mr. Paget Mr. Midsley senior and junior Mr. Langley Mr. Slater and Mr. Ash at Bremicham Mr. Tailor Mr. Pateman Mr. Paul Bayne Mr. Fox of Tewksbury John Fox and many more Some had this liberty all their lives as Mr. Knewstubs Dr. Chadderton Dr. Reignolds Dr. Humphrey Mr. Perkins Mr. John Ball Mr. Barnet Mr. Geeree Mr. Root Mr. Atkins Mr. Gilpin John Rogers and many others some were fain to shift up and down by hiding themselves and by flight and these preached sometimes secretly in the houses where they were and sometime publickly for a day and away where they could be admitted so did Mr. Parker Mr. Bradshaw Mr. Nicols Mr. Brightman Mr. Brumskil Mr. Humphrey Fen Mr. Sutchff Mr. Thomas and many more and after their silencing Mr Cotton Mr. Hooker and many more that went to America Mr. Cartwright was permitted in the Hospital at Warwick Mr. Harvey and Mr. Hind at Bunbery in Cheshire and many more kept in having small maintenance being in peculiar or priviledged places Mr. Rathband Mr. Angier Mr. Johnson Mr. Gee Mr. Hancock and many others oft silenced had after liberty by fits Mr. Bowrne of Manchester Mr. Broxholm in Darbyshire Mr. Cooper of Huntingtonshire at Elton and many others suffered more and laboured more privately Dr. Ames was invited to Franekera some were further alienated from the English Prelacie and separated from their Churches and some of them called Brownists were so hot at home that they were put to death Mr. Ainsworth Johnson Robinson and others fled beyond seas and there gathered Churches of those that followed them and broke by divisions among themselves The old Nonconformists being most dead and the later gone most to America we cannot learn that in 1640 there were many more Nonconformist Ministers in England than there be Counties if so many 4. The Conformists shortly fell into dissension among themselves especially about three things Arminianism as it was called and Conciliation with the Church of Rome and Prerogative Dr. Heylin in the Life of ArchBishop Laud doth fully open all these differences and tells us that Archbishop Abbot was the Head of one party and in point of Antiarminianism even Archbishop Whitgist before him with Whitaker and others had made the Lambeth Articles driven the Arminians from Cambridge King James had discountenanced them in Holland and sent six Divines to the Synod of Dort who owned and helpt to form those Articles And he tells us that Bishop Laud had no Bishops on his side but Bishop Neale Bishop Buckeridge Bishop Corbet and Bishop Howson and after Bishop Mountague and thought it not safe to trust his Cause to a Convocation the major part called then The Church of England 1. Cryed down Arminianism as dangerous Doctrine 2. Cryed down any neerer approach to the Papists and the Toleration of them 3. And were much for the Law against absoluteness in the King and Dr. Heylins and Rushworth's Collect. will tell you the full story of Manwaring Sibthorp and Archbishop Abbots refusing to license Sibthorp's Book and the Consequents of all Thus these two Parties grew into jealousies the Old Church-men accusing the New on these three accounts and the New ones striving as Dr. Heylin describeth them to get into power and overturn the Old 5. In this contention the Parliaments also involved themselves and the Majority still clave to the Majority of the Bishops and Clergy then called the Church of England And in all or most Parliaments cried up Religion Law and Propriety and the Liberty of Subjects and cried down Arminianism Monopolies Connivence and Favouring of Papists and their increase thereby expressing by Speeches and Remonstrances their jealousies in all these points till they were dissolved 6. The writings of Bishop Jewel and much more Bishop Bilson and most of all Mr. Richard Hooker and such as were of their mind shew us what Principles there and then were by the Laiety that followed them received We will not recite their words lest our intent be misunderstood neither Bishop Bilsons instances in what cases Kings may be resisted by armes Nor Mr. Hookers that
Ministers usually to be as full as will consist with the peoples hearing the voice which in many places will not reach to a great part of the Congregation we find such Preachers whether Conformable or Nonconformable every where almost crouded after which shews that it is not meer faction that moveth the hearers and that worthy men have no cause of discouragement And if none of either side be valued much above their worth for the bare Office sake we cannot help it nor would it be helped if there were no Nonconformists Some of us well remembring the time 1632. till 1640. when we were troubled or threatned also for going out of our own Parishes to hear worthy able men that were very conformable XXXV It is very ordinary with Gentlemen and others that are zealous for the present Church State in London to go from their own Parishes though the Canon be against it so that it is not sure the breach of the Canon that they stick at XXXVI We shall never disswade men from making the strictest Laws to punish any Nonconformist that shall be proved guilty of Sedition Disloyalty Drunkenness Fornication Swearing and any other immorality but we know of none of them that was silenced ejected or punished on any such account Nay if they Preach against their Church Government Liturgy or Ceremonies we must expect that they should be restrained Our earnest desire is that the Magistrate would keep up Peace and Order in the Church that Popish Clergy men may not think that it belongeth to them alone to do it XXXVII Whereas there is a sort of ignorant or ill meaning men that still say we know not what the Nonconformists would have and why will they not tell us what would satisfie them While we offer to beg on our Knees for leave to do it we humbly intreat them to weary men awake no more with that canting 1. As long as the Kings Declaration about Ecclesiastical affairs is visible 2. And as long as our Reply and our Reformed additions to the Liturgy and our Petition for Peace which respected the old Conformity remain unanswered by those to whom in 1660 we did present them 3. And till we are once called or allowed to speak for our selves against the new conformity a favour which the justice of old Romane Heathens yea and splenetick Jews did grant to all that were accused before they punished them but since Popery prevailed in the world is become a thing among them not to be expected 4. And as long as men know that Bishop Wilkins and Dr. Burton appointed by the Lord Keeper Bridgman to treat with some of us of the terms of Union saying it was His Majesties Pleasure did come to a full agreement with us in terminis which was drawn up into the form of an Act by no worse a man than that PILLAR OF JUSTICE the excellent Judge Hale and the Parliament presently Voted that no such Act should be brought in and offered Dear Brethren God is the father of Lights and with him is no darkness Men may be mocked but God is not mocked If the day that will bring works of darkness to light and finally clear the Innocent be not the object of certain faith and hope let our cause be bad and let us as fools be judged such as have forsaken our best hopes But that it is otherwise we believe and therefore appeal to a righteous God from an unrighteous world XXXVIII What harm our Preaching the doctrine of salvation can do to the Bishops or people of the Land while they may punish us for any word that we speak amiss And why we should not rather speak openly where men may bear witness of our errours than in secret where men are tempted to too much boldness And what but a spirit of envy or a carnal interest cross to the interest of Christ and mens salvation should grudge at such Preaching while we are responsible for all that we say or do amiss we cannot tell XXXIX Nor can we tell if our not swearing or not entering into the Bishops National Covenant be as great a crime as our penalties import why no other mulct or penalty will serve turn to expiate such crimes but our ceasing to preach the Gospel of Salvation while we are willing to do it under the strictest Laws of Peace and Order XL. It is visible that the Parish-Churches of those Ministers caeteris paribus are fullest of Auditors who are most willing that the Nonconformists help them in due time and place and desire to live with them in Love and Concord For all that have the spirit of holy love and peace do love those that have the same spirit And such serious holy Conformists as Bolton Whately Fenner Preston Sibbs Stoughton Gouge and such other were formerly as much crouded after as Nonconformists But it is those that Preach against holy Love and Concord and wrangle with the most Religious sort whom they should encourage whose Congregations are thinest usually through the tepidity of their followers and the distaste of others XLI When we read in the Council of Calced the Egyptian Bishops crying so long miseremini miserimini lying prostrate on the earth even when they could say Non dissentimus and beging of their fellow Bishops for their lives and consciences and their Brethren crying against all Away with them They are Hereticks while they professed the same Faith while the men that with such out-crys were condemning those of their own confession had newly cryed Omnes peccavimus for condemning Flavianus and the Truth and saying that they did it for fear and owned that Eutychianism which yet these Egyptian Bishops now disowned it mindeth us that even Bishops had need to be remembred that while the wheel is turning the upper side should not tempt men to forget what side will be uppermost shortly and for ever Additions more particularly of National Churches §1 THere are some worthy persons who plead more specially for National Churches as of Divine Institution whose Doctrine calls us to a special consideration of it But though some of us have oft desired it we have not hitherto obtained any satisfaction what they mean by A National Church or any true definition which they agree in Some of them deride us for doubting and asking the question and some answer it to the increase of our doubt §2 It must be presupposed that we speak not of a meer Community that hath no Pastors but strictly of a Society called by some Political by others Organized constituted of Pastors and People mutually related which is the ordinary sense of the word Church And we must premise what being commonly agreed on is none of our doubt or question §3 The question is not whether any or all Nations and Kingdoms should be Christians and so be the Kingdoms of Christ That 's past doubt 2. Nor is it whether in such Kingdoms the King be the Head as to the power of the sword that is
the state be prudently to be chosen we only say so that Gods establishment be not violated whatever we might think best we presume not herein to give Laws to the Lawgivers nor to obtrude our Counsel uncalled on our superiours much less seditiously to oppose their Lawful institutions § 34. But to those that think that Gods foresaid General Laws of order concord edification do make such a policy ordinarily necessary in the Churches as imitateth the Jews or the civil form of Government we humbly offer to their consideration 1. If so then it would have been the matter of an Vniversal Law with its due exceptions And then Christ the only Vniversal Lawgiver would have made it For if he have not made all necessary Vniversal Laws his Laws are imperfect And then there should be some other Vniversal Lawgiver to supply that defect But there is no other upon earth whether Pope or Council 2. It is contrary to the nature of undetermined circumstances to be alwaies the same and so to be fit matter of such Vniversal or fixed Laws The cases will vary and then so will the duty 3. There will be great diversity of the interest and ingeny of the Judges of the case in several Countries and ages And therefore though some think the said imitation of the civil state alwaies best vet others will not § 35. But if such a settlement were certainly best let it be remembred 1. That the Jews had not under the chief High-Priest one in every City or Tribe like Diocesane Bishops 2. That their Synagogues had discipline within themselves ever where there was but a Village of ten persons there was a Presbyter that had the power of judging offenders § 36. What man doth prudently set up man may prudently alter as there is cause Greg. Nazianzen earnestly wisheth that there were no difference of Place or seats among the Pastors of the Church And therefore he neither thought their Government of each other to be of Divine right nor of prudential necessity or use Else he would have been against it And the whole Greek Church did and still doth take the seats of preeminence to be but of mans appointment or else they would never have changed them and set Constantinople so high as they did And the Council of Calcedon expresly determineth that Rome was by the fathers made the chief seat because it was the seat of the Emperour which was mutable § 37. The Councils in those daies were about Popes or Patriarchs and could depose them And yet it is most evident to any man considerately reading such history that all the Councils called before Christian Emperours gave them more power and conjoyned their authority did meet only for acts of Agreement and not of Regiment over each other Many such synods are mentioned by Eusebius And the Right Reverend Arch-bishop Usher declared his judgment so in general that Councils had but an agreeing power and not a Regent power over the particular Bishops Yet these two things must be supposed 1. That the Pastors in a synod are still Rectors of their slocks and their Canons to them may be more authoritative than a single Pastors words 2. That Gods Law bindeth us to keep love and concord and the Agreements of Councils may determine of the matter in alterable points and so even absent and present Bishops may concordiae gratiâ be obliged by Gods Law to keep such canons as are made for concord and so they may be the matter of our duty But seeing the Church for 300 years judged Councils to have no proper Governing power over particular Pastors and Bishops or Patriarchs singly had ever less power than Councils it followeth that then a Churches Government of disparity and supraordinate Bishops like the civil or like the Jews was not then taken to be of divine right nor then of any right at all § 38. And as to the doubt whether it began after 300 years to be a prudential duty or at least most desirable when we hear what is said on both sides we think it not easie to judge either how much in such a case Christ hath left to humane prudence nor which way the scales of prudence herein will ordinarily turn On one side it is said 1. That it is absurd that there should be no appeals for injured persons to a superiour power 2. And that the dissensions of the Church else will be remediless and all will be broken into heresies and sects 3. And that Apostolical men of a higher rank than meer Presbyters will else have no convenient opportunity to excercise their Governing power if it be not tyed to fixed seats § 39. On the other side they plead 1. That it is safer for the Church to have Religion in the power of many Bishops or Pastors than that one High Priest or Patriarch should have power to corrupt it or silence the faithful preachers or persecute the people when ever he proveth a bad man Yea they say it must be rare if he be not bad seeing it is certain that the most proud and worldly men which are the worst will be the most earnest seekers of rich and honourable places and he that seeketh will usually find 2. They say Christ directly forbad this to his Apostles Luk. 22. That which they strove for was it that he forbad them But that which they strove for was who should be the chief or greatest and not who should tyrannize 3. They say that all Church history assureth us that there have been more Schisms and scandalous contentions about the great superiour Bishopricks far than any of the rest It is a doleful thing to read the history of the Churches of Alexandria Antioch Constantinople and Rome Gregory Nazianzen giveth it as the reason why the contention at Cesarea was so lamentable because it was so high an Archbishoprick The whole Christian world hath been scandalized torn and distracted by the strife of Bishops of and for the highest seats Their famous General Councils which we justly honour for their function and that which they did well were shamefully militant even the first and most honoured Council at Nice was with great difficulty kept in Peace by the personal presence wisdom and authority of Constantine preaching peace to the preachers of peace burning their libels of mutual accusation silencing their contentious wranglings and constreining them to accord Nazianzens descriptions of the ignorance and insolence and naughtiness of the Clergy Orat 1. and of the shameful state of the Bishops Orat. 32. must make the readers heart to grieve The people he describeth as contentious at Constantinople yet as endued with the Love of God though their zeal wanted knowledge pag 528. But the Courtiers as whether true to the Emperours he knew not but for the greatest part perfidious to God And the Bishops as fitting on adverse thrones and feeding adverse opposite flocks drawn by them into factions like the clefts that Earthquakes make and the pestilent
by Bishops striving who should be chief that the Donatists set up against the Catholicks and the very Novatâ—ans were not free much less the Appolinarians and most others that caused the Schisms of those times in which the Bishops were almost ever the chief cause Even such worthy men as Theophilus Alex and Epiphanius could not endure Chrysostom such men ejected him once and again as Thâ—odoret saith he purposely forbeareth tâ— name for reverence of their virtues And if you come to the fourth Great General Council at Calcedon you will find the same cause of lamentation and that even worthy men in such temptations are frail when a new Emperour Martian was on the other side the right when Dioscorus had professed that he was neither for transmutation division nor confusion of Christs natures and therefore was for distinction when the Egyptian Bishops professed their consent with the Synod only craying that they might not be put to Anathematize Dioscorus till they had another Patriarch but so long to delay when they professed that if they did they were sure to be killed when they came home and falling on the Earth cryed to their brethren miseremini miseremini spare us or kill us here yet they cry out hereticks hereticks away with them till the civil Judges rescued them and how many of these had but lately subscribed against Flavianus at Ephesus here were in one point for Leo and in another against him Leo's Epistle which was for their cause against Dioscorus they cryed up and condemned Dioscorus for excommunicating the Pope but the Canon for exalting Constantinople they maintained against Leo's will and contemptuously cryed out Qui aliter sentiunt Roman ambulent he that readeth the clamours at this Council and how the same Bishops that had lately subscribed the condemnation of Flavianus with Dioscorus were zealous here on the other side and cryed out omnes peccavimus excusing it by their fear of threatnings and Souldiers when a poor Christian woman could have suffered Martyrdom rather than sin And he that readeth how after all this they were so ready to Anathematize others and to contemn the prostrate Egyptian Bishops will think that he seeth the first Council of Constantinople as described by Nazianzen here exemplified notwithstanding the honour that is due to them for their orthodoxness You see in this much how the great Bishops at the first five General Councils Nic. 1. Const 1. Eph. 1. 2. And Calced did carry iâ— But when they were asunder were they setled did they keep the Churches in concord by these Councils Let us but for one instance consider what followed this excellent Council of Calcedon 1. Leo the Bishop of Rome approved it against Dioscorus but abhorred the 28th Canon which set up Constantinople with equal priviledges and that above Alexandria and Antioch So that the Pope rested not in this Council 2. What sedition there was at Alexandria upon the change made by this Council all the daies of Martian and of the murder of Proterius presently after Liberatus in Breviario and many other tell at large 3. In Palestine the Monks that had been at the Council returned lamenting that the faith was there betraved and stird up their fraternity to rescind the acts They expelled Juvenal Bishop of Jerusalem The Empress Eudocia took their part They killed Severianus Bishop of Scythopolis They compelled men to communicate with them They murdered Athanasius a Deacon at Jerusalem for contradicting them and gave his flesh to dogs They compelled Dorotheus the Emperours Lieutenant to joyn with them till after 20 months Juvenal was restored Niceph. l. 15. c. 9. And in many Countries this contention followed and the women Eudocia and Pulcheria had no small hand in all till Pulcheria procured Eudocias Conversion to approve the Council 3. When Leo came to reign the sedition revived at Alexandria between the murderers of Proterius Timothy Elurus made Bishop by the Councils enemies deposed by Leo and Timothy Salophaciolus put in his place and all was in confusion The Egyptian Bishops write to the Emperour against the Eutychians The Emperour sends forth his circular letters for the Council Niceph. l. 15. c. 17. 18. 19. 4. At Antioch Petrus Câ—apheus ambitious of the Bishoprick got into Martyrius place by Leo's help and anathematized all that would not say that God was Crucified and Suffered and tore that Church in pieces Martirius when he could do no good forsook them with these words Clero rebelli et populo inobedienti ecclesiae contaminatae nuncium remitto Cnapheus reviled the Council Leo for this banished him Stephanus a friend of the Council succeeded him him boyes killed with sharp quils and cast him into the river for favouring the Council And Calendion succeeding him made them Anathematize the aforesaid Cnaphous Leo being dead dissolute Zeno reigned Basiliscus taking advantage of his lewd life usurped the Empire and made use of the Schisms to promote his ends And first publisheth his circular against the Council of Calcedon to this saith Niceph. l. 16. c. 4. besides the three Patriarchs no less than five hundred Bishops subscribed and renounced the Council But Acacius of Constantin and Dav. Columella perswaded Basiliscus quickly to write clean contrary Letters for the Council seeing that this was like to prove the stronger side And when Zeno was restored who was for the Council the Asian Bishops turned again and wrote to Acasius to be pardoned saying that they subscribed to Basiliscus first Letters not voluntarily but through fear Nceph l. 16. c. 9. Then things were turned back again till Zeno thought it the best way to write his Henoticon or a Conciliatory edict that none should be forced to profess themselves either for or against the Council perceiving that the Bishops would never come to agreement either as for it or against it But this ended not the divisions But at Antioch Calendion was cast out And Pet. Cnapheus got in again And at Alexandria between Peter Moggus and John striving who should hold the place all was in confusion Yea the Schism reached to Rome also for Moggus at Alexandria Anathematizing the Council and persecuting dissenters The Emperour seeks to reconcile them Felix at Rome condemneth Acasius at Constantinople for communicating with Moggus Acasius condemneth Felix blotting his name out of the Sacred Albe Acasius dyeth and the Emperour found it so hard to choose a Patriarch that should cause no sedition that he will have God choose one and to that end puts a blanck-paper on the Altar and another requesting God that an Angel might write there the name of the Patriarch that should possess the place The doors are lock't and forty daies fasting and prayer commanded to prevail with God One Flavitas bribeth the Key-Keeper who was the Emperours Lord Chamberlain and he writeth Flavitas name in the Paper and sealeth up the door again and so there was a Patriarch chosen by an Angel but dyed suddenly within four months But