5. That these Presbyters teaching and ruling Elders must be of the professing members own voluntary Election and regular Ordination 6. That their Office-extent reacheth from Christs ascension to the Creations dissolution This is granted in a right sense 7. And for all this you bring your proofs out of the Scripture Acts 6.5 Acts 14.23 c. This is the Analysis of the whole and I descend to examine it by the parts and shall open the Scriptures as I conceive they referre to the proposition Proposition 1. That the Church of the last and longest constitution was a Presbyterial or Combinational Church THat the Church you meane viz. the Church of Christ is to be last is easily granted but whether to be the longest or no is more than you or I or any man else can tell But to let this passe Hic opus est Oedipo for I conceive not well the sense of your proposition because you phrase it Presbyterial or Combinational since these two by the contending parties are made Disparata and then must really differ I know not therefore what to make of this Or whether it be here a Divisive or an Explanative particle If you make it Divisive then it seemes not to agree with your following words for you know that those of the Presbyterial Church though they will allow your professing members liberty to elect yet they stoutly and with open mouth decry their power to Ordaine and you allow the Church you speak of to do both If you make Or Expositive then it can but onely declare the sense of the former word Presbyterial and will be farre from your intent which is if I mistake not that all the professing members of a Church be combined in a Church Covenant which you know the Presbyterial Church will never admit For although Presbyters can be content to be in their own sense Covenanters yet they abominate to be in a Church-Combination and again though the Church combiners will joyne in a Church Covenant yet they will not yield to be Presbyterial Covenanters These Disparata then are not hansomely coupled in this place neither can I guesse at any other intent you have in it except it be to Umpire betwixt the two parties by finding out a Church that should be both Presbyterial and Combinational which hitherto the heat of zeale would never suffer the learnedest of both sides to do For the Presbyterians condemne your Combination by a Church Covenant as a Chimera a fancy a novelty a meere humane invention contrary to Christs Ordinance and destructive of all Church power And the Combiners on the other side judge as harshly of the Presbyterian Elderships in the whole reformed Churches as of the Prelacy nay and worse too if Bastwicks words be true which he hath in the Postscript of his second part page 6. viz. The Presbyterial government not suiting with the humour of the Independents they abhorre it and all such as endeavour to establish it and wish rather that the old trumpery were brought in again and professe they had rather have the government of Prelates That which follows I forbear that I offend not Thus Bastwick which if true 't is not possible that a Presbyterial and a Combinational Church should be all one as you seeme to make it And therefore you must forgo one of the termes and make it onely Presbyterial or onely Combinational if you will speak intelligibly in this question But I shall make the best sense I can of your words and in order speak to them both And first of the Presbyterial Church which you call also Combinational upon what ground I know not for I meet with neither of these Epithets fixed to the Church of Christ in the Scriptures nor in any antiquity The first of these is new and and the second naught for I never read of a Combination in a good sense Why can we not speak as good Christians have done before us and call it the Christian Catholick and Apostolical Church but must please our fancies with these new termes of Presbyterial or Combinational Act. 20.28 c. Col. 1.24 and 13. Act. 11.26 Ephes 2.20 I often read in the Scriptures of the Church of God and that this Church is the Body of Christ the kingdom of Christ to whom because it was united by faith it was called Christian And that this Church was built upon the foundation of the Prophets Apostles Jesus Christ himself being the chief corner stone Whence it was called Apostolike And again that this Church is Totum integrale Ames medulla lib. 1. c. 31. Sect 19. of which the parts quae totum integrant are all several and particular Churches diffused in all Nations in all places at all times whence it was called Catholick But of a Presbyterial or Combinational Church I hear not Good Sir consider how harsh it sounds to stile Christs Church the Presbyters Church and the number of the Professors that are united by faith to Christ to be combined in I know not what But now I shall take into consideration these termes severally and first I will begin with the last 1. A Combinational Church The first Author whom I meet with it is Amesius and he defines it to be Parochialis vel unius congregationis cujus membra inter se Combinantur lib. 1. c. 39. Sect 22. cap. 2. Sect. 4. there 's your word ordinarie conveniant in uno loco ad publicum religionis exercitium This your Synod at Cambridge in New England chose rather to call Congregational for the word Independent they like not though I see no cause of dislike if the particular Congregations must not depend one of another but remaine in full liberty as Ames delivers in the same chapter Sect. 20. 26 27. And thus you there define this Congregational Church to be a company of Saints by calling united into one body by a holy Covenant for the publick worship of God But I pray you tell me what needs this combination by a second Covenant would not the first in Baptisme have served if heeded and kept to have done all this and it seemed it did by the very text your Synod produces to prove it Acts 2.42 For the Penitents and beleevers pricked to the heart by Peters sermon gladly received the word and were baptized and continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayer c. where we read of their Baptisme and continuance in Church-fellowship and in the duty of that fellowship but that this is done by a combination a confederation or holy Covenant a Vow other than that made in their Baptisme we read not 2. And indeed it needs not for what is it that Professors can binde themselves unto by Covenant when they are admitted into the Congregation that they have not in their Baptisme bound themselves to before Whether you shall consider the Mystery the Form or the end 1. In Baptisme for the
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
the primitive Church yet will never grant you that from thence the Church shall be denominated Presbyterial or that if it should vary from thence that therefore it had no more than the Sceleton fashion face of a true Church All these things should have been better cast up before you had been so positive The degeneration then you dream of is grounded upon a false supposition that there was at first such a Presbyterial or Combinational Church that was conjoyn'd in any Church-Covenant beside Baptisme that had the native power of the Keyes c. which you never shall be able to demonstrate The contrary to which Rutherford hath nervously prov'd more particularly in his seventh Chapter of his peaceable and temperate plea to whom I referre you The summe of whose discourse is that there were at Jerusalem Father f. cap. 7. Conclus 4. at Samaria at Ephesus at Rome at Galatia at Antioch Presbyteries which shall be granted but that these Presbyteries were not of one single Congregation From these then you can never prove that the following Church did degenerate because they were not The manner of this degeneration you make gradual and you give us in five steppes descending from the Parochial till it came to the oecumenical Romane as you call it But supposing a degeneration in the degrees you are mistaken for as I suppose the first should be last and the last first which will appear if we examine how the Church was govern'd from the Apostles times to this our unhappy age But first I will transcribe your whole discourse SECT II. The words of the Letter 1. THE first rise of the rottening of the Church was its falling from a pure poor Presbyterial Church which in respect of its primitive constitution was made up of living stones namely lively Members and laborious Ministers being firmly fastened and united to the Lord Jesus as their onely head by faith one to another by a fraternal Covenant of love according to the pattern that was proposed and prescribed in both Testaments Is 44.5 Jer. 50.5 Ezra 20.37 Zach. 11.7 10 14. 2 Cor. 8.5 Ephes 2.13 19 22. Col. 2.2 19. 1 Pet. 2.5 into an impure and unpolished parochial Church At that time when ceasing to elect and ordain a Teacher a Pastour a Ruler a Deacon and Diaconesse or a Widow in conformity to the heavenly Canon Rom. 12.7 and 15.4 and 16.1 compared with 1 Tim. 3.1 and Titus 1.5 6. it was well content to admit and accept of a Parson a Vicar a Warden an Over-seer of the poor and a Mid-wife By which wisdome of the flesh being no better then enmity against God within a short time after the dayes of the Apostles Christs spiritual house and growing as well as living Temple was turned and transformed into a carnal and dead Town or Apostatizing Parish The very beginning and breeding of which Parochial Church is seen to have been in the time of Polycarp and Irenaeus one of them being an Elder of the Church at Smyrna and a disciple of John the Evangelist and the other a Pastour at Lyons and a disciple of that Polycarp as any man may easily perceive that will peruse what is to be observed in Eusebius Ecclesiastical history 4. lib. c. 14.15 16. lib. 5. cap. 23.24 2. The second degree of the Combinational Churches corruptions was the Cathedral Churches generation which did presume to alter and to elevate the places and appellations of the Teacher Pastour Ruler and Deacon into those unscripture-like titles of Lord-Bishop Dean Chancellour and Arch-Deacon who ventur'd to usurp the power of excommunication against the Members and Ministers of many Congregations in their Synods and Councels contrary to what was practic'd in that Orthodoxe pattern Acts 15.24 which is laid down and left as well for the imitation as information of after-ages whose work it was by Scripture-proofs to confute soul subverting positions and to confirme Christian-doctrines without any manner of authority to censure any mans person being that that is the expresse priviledge of the Presbyterial Church 1 Cor. 5.4 5. 2 Thes 3.15 The babe-age of which usurpation is made mention of as newly appearing in the world by what was exercised by Alexander of Alexandria against Eusebius of Nicomedia as well as against Arius in the reigne of Constantius and Constance the sonnes of Constantine the Emperour as it is to be seen in Lib. 2. Socrat. Schol. c. 3. compared with the 32 cap. of 2 book Evagr. lib. 1. cap. 6. 3. The third degree of the Presbyterial Churches degeneracy was its climbing up to the stile of a Provincial Church whose Pastour was not afrai'd nor asham'd to assume the name and office of an Arch-Bishop and Metropolitane leaving the servile and subservient titles of Prebende Surrogate and Vicar-general as termes good enough to the inferiour Officers his underlings Of which proud and prophane Pest-house that Austin which was sent from Gregory the last of good Bishops and the first of evil Popes of Rome is reputed and recorded to have been the father and founder in this Land even then when he was stifly and stoutly oppos'd by the Monks of Bangor Anno Domini 596. and in the reign of King Ethelbert witnesse Fox Martyrol page 119. together with the rest of the Eng. Hist and Evangr lib. 2.8 4. The fourth famous degree of the Combinational Churches infamous defection was its notably naughty enlarging it self into a National Church when and whence without controversie arose that Jewish imitation and irregularly Religious observation of five frivolous and foundationlesse customes and traditions of which the first was of National times as the fifty yearly Festivals or holy working-dayes Cursed-Masse Candle-Masse c. The second was the National places as the Consecrated meeting houses Porches Chancels Church-yards The third was of National persons as the Universal Preachers Office-Priests Half-Priests and Diocesan Deacons The fourth was of National pious performances as stâ—nted Worship Quiristers singing of Psalmes with the Rubrique Postures And the fifth was of National payments or spiritual profits as offerings tithes and mortuaries the which faithlesse and fantastical fashions were the illegitimate off-spring of National Parliaments in this and the Neighbour-Nations Witnesse the publick Acts Statutes and other Ordinances in that behalf 5. The fifth and highest degree of Church-deformity is the oecumenical Church otherwise call'd Romane Catholique the which in the apprehension of I know not how many Kingdomes is the very best though in the judgment of Christ Jesus it is the very basest because the beastliest and the most blasphemous of all the bastard-Church constitutions that ever were till now Witnesse what is written Rev. 13.1 3 5 6. whose Pastor and other Presbyters the sinne-pardoning Pope Cardinals Abbots with others were owned and acknowledged for to be and that not a few if not of the summond Councels yet in several Synods in sundry Countries Insomuch that Churches abominable iniquities were so increas'd over their heads and their trayterous
autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo de causâ non solum in Israele verum postea in Ecclesia ex Judeis gentibus collectâ multos etiam diversos ministrorum ordines instituit and about twenty lines after addes these words Hac sone ratione quae etiam de Episcopis imo de quatuor Patriarchis ante ipsum etiam Concilium Nicaenum creatis constituta suerunt excusari defendique posse sentimus And that this learned man may give more light and strength to what he delivers in these two paragraphs in his observations upon these paragraphs he inserts a very sober and clear discourse out of Master Bucer de disciplina Clericali which is very well worth your reading The summe of it is what I have already set down and Bucers conclusion is Quia omnino necesse est ut singuli Clerici suos habeant proprios custodes curatores instauranda est ut Episcoporum ita Archidiaconorum aliorumque omnium quibuscunque censentur nominibus quibus portio aliqua commissa est custodiendi gubernandique Cleri authoritas potestas sed vigilantia animadversio ne quis omnino in hoc ordine sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the close of Bucers discourse not onely reciting but praysing and commending the constitution and custome of the old Church in the various distribution of the Ecclesiastical functions and degrees I have many years since heard a wise man affirme that a little insight into Natural Philosophy is apt to make a man an Atheist as a litttle knowledge in Physick creates an Emperick a little sight in the Law a petty fogger for it prides men with the confidence of knowledge and makes them pragmatical whereas a deep search in any art humbles the man brings him to the sight of his own mistakes and makes him sensible that truth as Plato was wont to say lay in the bottome of a deep well and without labour and a long rope it was not to be fetcht from thence Was it not so with Aristotle with Plato c whereas others upon the slight search of nature became Atheistical the last of these by his depth of enquiry became to acknowledge the prime cause of all things to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little differing from that ineffable name by which God was made known to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Paraenetic ad Hellenas Exod. 3.14 I am that I am And the other not being able to search why the Euripus should ebbe and flow seven times a day cryed out O eus entium This shews what a little skill in any science and what a profound knowledge will do The one will raise strange confidences and Chimeras in the brain the other will allay and settle them He who would be quieted and satisfied about Church-government I could advise him to search this point to the depth for otherwise he may be transported with strange fancies His little knowledge may swell him too much and make him over-confident to practise upon the Church and make experiences before he is throughly skilful Whereas if he will stay his pace and not venture and vent his drugges till he hath consulted the Ancients and seen what judgment his fore-fathers and those that liv'd nearest the Apostolical times gave of them I beleeve he will not be over-hasty to prescribe any new dose especially when he shall finde that the old was held safe and sufficient to preserve the health of the Church and to prevent incroaching diseases This course if you disdain and dislike you condemn the whole Church of Christ from the first encreasing and spreading thereof to this present age and preferre your own wisdome before all the Martyrs Confessours Fathers Princes Bishops that have lived dyed governed in the Church of God since the Apostles times How well the height of your conceits can endure to blemish and reproach so many religious and famous lights of Christendom I know not What all the old Fathers all the zealous first Reformers all blinde in comparison of your selves for my part I wish the Church of God in our dayes may have the grace for piety and prudence to follow their steps and not to make the world believe that all the servants of Christ before we liv'd favoured and furthered the pride of Anti-Christ till now in the fagge end of the world when the faith of most men and their love and charity are quench'd and decay'd some new lights arose to restore the Church to that perfection of discipline which the Apostles never mentioned the Ancient fathers and Councils never remembred the Universal Church of Christ before us never conceived nor our chief Reformers never imagined for they have as you have heard delineated and commended the old way of discipline But here befoâ—e I end my general answer I must remove one block which some have cast in my way For I have heard it objected that these Patriarchs were Independents which I confesse in some sense is true because one Patriarch was not to intermeddle in the jurisdiction of another the Canons of the Church having set out the extent of their Provinces and limited their power But this will make nothing for the present Independency of Combinational Churches for they had Churches many Metropolitan sees many Diocesses under their power and over-sight But these have but one single Congregation Those could call Synods through their whole Province and punish any Bishop or Church-man or other under them An Independent dependent Church can call no Synod nor punish nor reforme any member that is not of their own society or Combination Those were not so absolute neither but they were bound upon their elections to informe their fellow Patriarchs and by theit communicatory letters to give accompt of it and of their faith The Pastours of the Combinational Churches are not accomptable to any sister-Church Lastly put case as it sometimes fell out that Factions that Schismes that Heresies arose in their Patriarchates the Church was not left remedilesse for the Patriarch or Church being not able to quell compose or extirpate them a General Council was call'd to which they were all inferiour and to whose verdict they were bound to stand as is evident in the case of Nestorius Dioscorus c. who were depos'd by general Councils and their Heresies condemned and the like may be said of Arrius and Eutiches condemn'd in general Councils which shews that the general Council was the supreme judicature and that the Patriarchs had their dependence on it and so were not absolute Independents Now for the calling of these and other Councils they had their warrant and pattern from the Apostles Acts 15. who to redresse a contention then arose in the Church call'd that Synod to Jerusalem and composed it And indeed were there no other argument against Independent or Congregational Churches Rutherford peace plea. c. 7. Concl. 4. Bayly c. 10. as there be very many and very
was the Cathedral Churches generation which did presume to alter and elevate the places and appellations of the Teacher Pastour Ruler and Deacon unto those unscripture-like titles of Lord-Bishop Dean Chancellor Surrogate Arch-Deacon who ventur'd to usurp the power of excommunication against the Members and Ministers of many Congregations in their Synods and Councils contrary to what was practic'd in that Orthodoxe pattern Acts 15.24 which is laid down and left as well for the imitation as information of after-ages whose work it was by Scripture-proofs to confute soul subverting positions and to confirme Christian doctrines without using any manner of authority to censure any mans person being that that is the expresse priviledge of the Presbyterial Church 1 Cor. 5.4 5. 2 Thes 3.15 The babe-age of which usurpation is made mention of as newly appearing in the world by what was exercised by Alexander of Alexandria against Eusebius of Nicomedia as well as against Arius in the reigne of Constantius and Constance the sonnes of Constantine the Emperour as it is to be seen in Socrat. Schol. Lib. 1. c. 3. compared with the 32 cap. lib. 2. and Evagr. lib. 1. cap. 6. Reply That I may return you a full answer I must take asunder into propositions what you here deliver You say 1. The Combinational Churches corruption was the Cathedral Churches generation 2. The corruption was by changing the places and appellations of Teachers c. into the titles of Lord Bishop Dean Chancellour Arch-Deacon 3. That they ventured to usurp the power of excommunication in their Synods and Councils 4. That this was contrary to the Orthodox pattern Acts 15. 5. Authority to censure any mans person is the expresse priviledge of the Presbyterial Church 1 Cor. 5.4 5. 2 Thes 3.15 6. Alexander ab Alexandria began this against Arrius and Eusebius of Nicomedia so that it was an usurpation and a new age in the Church 1. Proposition That the Combinational Churches corruption was the Cathedral Churches generation IT is a rule in Philosophy Non entis non sunt accidentia that corruptio is mutatio entis ab esse ad non esse tale That which is corrupted then must have an entity for else it can never be corrupted Now your Combinational Church in the time you speak of was a non en◠there was no such thing and then it could not be corrupted nor any other Church rise from that corruption Which shall further appear if we shall distinguish of the terme Cathedral which I hinted at first for as among Logical notions there be termini primi and à primo orti so also it is in this the word Cathedral being taken in a primitive and in a derivative sense If you take it in the prime sense it denotes unto us those places or chief Cities where the Apostles for some time or Apostolical men by their appointment took up their residence for conversion of the people and reglement of the Church hence it is that we so often read of in the fathers Cathedra Jacobi which was at Jerusalem Cathedra Petri which was for seven years at Antioch after at Alexandria and last of all Cathedra Apostolorum Petri Pauli at Rome In those Churches where they staid for any long time and preach'd and planted Religion which were commonly the Metropolis of that Province or Country as Ephesus Corinth Philippi at their departure they left a Bishop with a Presbytery to govern and thence these Churches were call'd Ecclesiae Cathedrales This is the prime importance of the word But after as Christianity was extended and Bishops were seated and erected in divers Diocesses they began to build Churches in which at first the Bishop and the Presbyters did reside who were to over-see the Diocesse and because of their residence in this place the Church in imitation of the Apostles Chairs was call'd the Cathedral Church Neither was this Cathedral so new Euseb l. 2. c. 17. as most men suppose For I shall not stick to call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Egypt mentioned by Eusebius out of Philo the Jew a Cathedral it will seem so to any man that shall advisedly read that Chapter for he writes of their government of them to whom the Ecclesiastical Liturgies are committed Of their Deaconships of the presidency of Bishops placed above all To which that of Palladius will give much light for he saith Palladius in Histor Lausiaca that in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were eight Presbyters and that so long as the chief over them liv'd none of the rest might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Scriptures were read prayers continued Hymnes and Canticles in every kind of Meeter sung to God penances transacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the old Sabbath and every Lords day I cannot conceive but this might be a Cathedral even in this last sense I shall instance in another which was old Euseb l. 3. c. 23. even in Saint John's time the Apostle He commended the young man to the chief of all the Bishops can any man think he was lesse than a Metropolitane the man prov'd deboist ran from the Church and became a thief At his return John demanded of the Bishop his charge the Bishop sobbing and sighing said he is dead dead to God for he is become wicked and pernicious and to be short a Thief for he keeps this Mountain over against this Church together with his associates 't is more then probable this was a Material Church for how else could the hill be over against it and presently it is said that the Apostle hastened out of the Church Now I judge it to be Cathedral because he that was the chief of the Bishops had his residence in it Let it be also considered what Eusebius writes in his tenth book Euseb l. 10. c. 2. cap. 2. that in the beginning of Constantines reign that the Temples were again from the foundations erected to an unmeasurable height and received greater beauty than ever they enjoy'd before their destruction They were then before and were but now again erected And we of all other have least reason to doubt of this since Joseph of Arimathea erected a Church at Glastenbury as the best of our Historians record Gildas Spilman Cambden and Spilman hath in picture given us the extent and fashion and materials of it After divers other Cathedral Churches were erected in this Island by King Lucius if there be any truth in our Records at Landaff at London at Chester c. as you may read in Ephraim Pagetts Christianography part 3. page 1 c. Now take the Cathedral in which of these acceptions you please your assertion cannot have any truth in it Not in the first for then you make the Apostles the authours of this corruption since they were the erectors of these Cathedrals not in the last because they were erected after the Apostolical patterne The plain truth is that the corruption of
Councils who have been hitherto received with so much veneration by the whole Church of God For in every one of these we finde the Heresies and the Heretiques censured In that of Nice Arius and Arianisme in that of Constantinople Eunomius Arius Macedonius Photinus Apollinarius and their Heresies in that of Ephesus Nestorius and Nestorianisme in that of Chalcedâ—n Dioscorus Eutyches Caranza in his Council and Eutychianisme I verily beleeve these grave Fathers the flower then of the Christian world renowned for piety honoured for learning and integrity would never have ventured to have passed so dreadful a Censure upon any mans person had they not been verily perswaded that from the Word of God they had a sufficient warrant to authorize them unto it I shall shut up this point when I have told you that it seemes to me very unreasonable that a few met together as in a Congregational Church they cannot be many should have a priviledge to do that which the Catholique Church assembled in a general Council should not be able to do or if they did should be noted with the black Character of usurpation or presumption and so much of this I come next to that corruption which you say was brought upon your Combinational or Presbyterial Church by the Parochial Of which your words are these that follow SECT IV. The words of the Letter Mr. Matthews THE first rise of the rottening of the Church was its falling from the pure poor Presbyterial Church which in respect of its primitive constitution was composed made up of living stones namely lively Members and laborious Ministers being fastly and firmly knit unto the Lord Jesus as their only head by faith and one to the other by a fraternal Covenant of fervent love according to the pattern which was proposed prescribed in both Testaments Is 44.5 Jer. 50.5 Ezek. 20.37 Zach. 11.7 10 14. 2 Cor. 8.5 Ephes 2.13 19 22. Col. 2.2 19. 1 Pet. 2.5 into an impure unpolished parochial Church At that time when ceasing to elect or ordain a Teacher a Pastour a Ruler a Deacon or Diaconesse or Widow in conformity to the heavenly Canon Rom. 12.7 15.4 16.1 compared with 1 Tim. 3.1 and Titus 1.5 6. it was well content to admit and accept of a Parson a Vicar a Warden an Over-seer of the poor and a Mid-wife By which wisdome of the flesh being no better then enmity against God within a short time after the dayes of the Apostles Christs spiritual house as well growing and living Temple was turned and transformed into a carnal and dead Town or Apostatizing Parish The very beginning and breeding of which Parochial Church is seen to have been in the time of Polycarp and Irenaeus one of them being an Elder of the Church at Smyrna and a disciple of John the Evangelist and the other a Pastour at Lyons and a disciple of that Polycarp as any man may easily perceive that will peruse what is to be observed in Eusebius his Ecclesiastical history lib. 4. c. 14. 15. lib. 5. cap. 23. 24. The Reply That my answer may be the clearer to what you here propose I shall cast your words into this method For first I will consider of 1. The constitution and description you give us here of your Presbyterial Church and the proofs you bring for it out of both Testaments 2. Whether the rottening of this Church was the falling of it from a poor pure Presbyterial Church into an impure unpolish'd Parochial Church 3. Whether your assertion be true that when it ceased to elect or ordain either a Teacher a Pastour a Ruler a Deacon Deaconesse or Widow in conformity to the Canon Rom. 12.15 16. 1 Tim. 3. Tit. 1.5 but admitted of a Parson Vicar c. that then it was corrupted and became an Apostatizing Parish 4. Whether the beginning and breeding of this Apostacy and corruption began in Polycarps and Iraeneus dayes These four points being examined the weaknesse of your aspersion will very evidently appear And first to the first 1. You say That the Presbyterial Church in respect of its Primitive constitution was composed and made up of living stones namely lively members c. NOw here I must put you in minde of an old Proverb Cantherius in porta For you stumble in your first setting out and go about to impose upon me by a fallacy which if you will not grant I shall clearly deny your description for you discourse à dicto secundum quid ad dictum simpliciter I am confident you will not deny but your Presbytyrial Church is a part of Christs Militant Church visible with us on earth And that is compared to a Net in which be good and bad fish to a field in which are wheat and tares to a Barn-floor in which is Corn and Chaffe to a house in which are vessels of honour and dishonour Your visible Presbyterial Church for ought I know then must be like all other Churches have in it professours as well as true beleevers hypocrites as well as sincere worshippers which if you should deny I would ask you whether the Church Acts 2. or any that the Apostles planted were Presbyterial Churches or not If they were not there was never any if they were then there may be hypocrites and profane persons in them For in those we read of Ananias Sapphyra Simon Magus Hymineus Alexander Demas Diotrophes the Nicolaitans and those that said they were Apostles and were not How then was the Primitive Church composed and made up of none but living stones Here then lies the fallacy à dicto secundum quid The Church in respect of the Elect who to us are invisible that belong unto the mystical body of Christ is composed of living stones namely lively members c. and thus much those texts you produce very strongly prove But the Church as it is Militant and visible of which you must speak because you speak of a Presbyterial Church comprehends all sorts in it who though they be true real and univocal parts of the visible body yet they are but aequivocal parts of the mystical and to them your description belongs not To argue then from the part to the whole is a fallacy Some in the Presbyterial Church are living stones therefore the whole Presbyterial Church is in its Primitive constitution composed of these is fallacious We grant that it were earnestly to be wish'd and all lawful means would be diligently used both by Pastour and people to have all the members of a Church most holy and gracious But to say a Church hath no right constitution where all the members are not such is a foule errour For never yet was their any Church of such a constitution not the Domestical under the fathers not the Jewish or National under Moses not the Christian under the Apostles themselves and therefore assume not that to your Presbyterial Church which yet never was in any nor never shall be All Churches as visible
true in your sense yet one example will make no rule again a servant she might be and yet not such as you intend for if you will admit of Ignatius description of those servants and he was near the Apostles age and could best describe them I dare say you will not acknowledge your Deaconesses to be such his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. ad Antioch But to yield to you all you can ask Aretius gives you a reason why they may be spared You advise that these places be compared with 1 Tim. 3.1 I suppose it should be the 11. And then Expositours will tell you that Saint Paul speaks not all of Deaconesses but of the wives of Deacons and other Church men enjoyning that they be grave Matrons no Slaunderers but sober faithful in all things Your last place Tit. 1.5 6. makes clearly against you for if Titus were left in Crete to ordain then the Combinational Church was not to elect and ordain Pastours Teachers c. Here I can finde no Canon for that Logicians observe that those arguments have little force in them that mutatis mutandis may be returned for they are but like Tennis balls that are banded from hand to hand and serve onely for sport Will you have but patience then while I return your discourse The first rise of rottening the Church being it's falling from a poor pure Apostolical Church which in its primitive constitution was made up of living stones c. was at that time when ceasing to elect and ordain Bishops Presbyters Evangelists Teachers Catechizers in conformity to the heavenly Canon 1 Tim. 3.1 2 3 4. Titus 1.5 6. Ephes 4.11 2 Tim. 4.5 Gal. 6.6 it was well content to admit accept of Approvers Ruling Elders Lecturers Itinerants by which wisdome of the flesh being no better then enmity against God in this last age of the world long after the Apostles dayes Christs spiritual house and growing as well as spiritual Temple was turned and transformed into a carnal and dead Congregation an Apostatizing Combinational Church No question the argument thus returned will displease and yet there is as much strength in this as in the other This may make us both wary how we make use of such Cothurni reasons that as buskins may be drawn on either leg That which in the last place you alledge is 4. The very beginning and breeding of which Parochial Church is seen to have been in the time of Polycarp and Irenaeus WHat 's this I read a Parish Church of that antiquity Parsons Vicars Wardens Over-seers of the poor then What these while Saint John might be for ought we know yet alive For Polycarp you confesse was his Disciple and in it you say true for thus Irenaeus witnesseth Polycarpus non solum ab Apostolis edoctus Iren. lib. 3. c. 3. conversatus cum multis ex eis qui Dominum nostrum viderunt sed etiam ab Apostolis in Asia in eâ quae est Smyrnis Ecclesia constitutus Episcopus This is greater antiquity for a Parish Church in that sense you intend then I or any body else could ever finde before That which deceived you as I am apt to beleeve is the translation by Hanmer who renders the words of the Epistle of the Church of Smyrna unto the Parishes throughout Pontus Euseb l. 4. c. 15. not understanding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word is often taken and most usually in the eldest of the Greek Writers for regiones suburbicariae the neighbouring habitations before there was any distinction of Parishes Ephesus Smyrna Pergamus Laodicea were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in respect of secular jurisdiction so also in Ecclesiastical regiment when then the Smyrneans directed their letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they meant no other then those Churches which were under the Smyrnean jurisdiction But admit it were true in your sense what have you gained by it nay rather what have you not lost for to say your Combinational Church should fail in the Apostles or his Disciples time by the setting up of the Parochial will give such encouragement to the adverse party that they will not doubt to say That was well done which was then done especially when they cannot finde for sixteen hundred years any man that opened his mouth against it And the self-same answer will serve to your other instance of Irenaeus Of these two worthies you affirme that one of them was an Elder of the Church of Smyrna the other Pastour of Lyons And I pray why could you not as well have called them by other names I am sure your Authour Eusebius doth For of the last thus he saith Euseb l. 5. c. 5. that when Pothinus of the age of ninety years had ended his life Irenaeus succeeded him in the Bishoprick He was a Bishop then but if you take Pastour in that sense as it is almost taken in Church Records we agree But yet I must remember you that Lyons was a great City and somewhat more than a Parish as you mean As for Polycarp your Authour tells you that he was President of the Church of Smyrna and so Irenaeus calls him Episcopus ab Apostolis constitutus and under that title Ignatius writes to him Ignat. Epist ad Polycarp and in all probability he is that Angel of the Church of Smyrna to whom that Epistle was written Rev. 2. He was then capable of a higher title then of an ordinary Elder he had indeed in his Church many Elders even a whole Presbytery and therefore Ignatius gives this direction to those of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Epist ad Smyrn In this elegant gradation you see he makes a distinction of Laicks Deacons Presbyters and a Bishop and therefore Polycarp was more than a common Presbyter to whom he perswades all the Presbyters to be in subjection And which is yet more which makes clearly against your Combinational Churches for you grant there were Parishes at Smyrna in the close of his Epistle to Polycarp he perswades them to continue in the unity of God and the Bishop his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which unity had we remained we had not lived to see the Church so rent and overcome with so many Heresies as we behold and lament at this day I come to your third degree of corruption SECT V. The words of the Letter The third degree of the Presbyterial Churches degeneracy was its climbing up to the stile of a Provincial Church whose Pastour was not afrai'd nor asham'd to assume the name and office of an Arch-Bishop and Metropolitane leaving the servile and subservient titles of Prebende Surrogate and Vicar-general as termes good enough to the inferiour Officers his underlings Of which proud and prophane Pest-house that Austin who was sent from Gregory the last of the good Bishops and the first of the bad Popes of Rome is reputed and recorded to have
Analogy or rule of faith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach any vaine things he might according to that direction that Saint Paul gives Timothy have his mouth quickly stopt For Discipline is the preservation and hedge of Doctrine and Discipline can never be well administred among them that have an equal power I pray tell me what was the reason that moved his Highnesse the Lord Protector to take upon him the government of this Common-wealth was it not because he foresaw that all would come to ruine in a parity of Governours which was the aime of those who fancied a fifth Monarchy This is the very reason that he himself assignes And say what you will to the contrary this is and will be the fate of the Church except in one Province there be one chief Could I give no other instances of it yet that which we have lived to see is enough This Calvin Bucer Zanchy in their testimonies before alledged foresaw Bezae responsio ad tractatum de ministrorum evang grad fol. 143. and therefore commended and allowed the ancient Primitive institution I shall onely adde the testimony of Beza and so shut up this point especially having said so much before about it when I spoke of Patriarchs Dicamus ergo Primatum illum ordinis per mutuae successionis vices for such the Presbyterians plead for ipsa tandem experientia compertum fuisse non satis virium nec ad ambitiosos pastores nec ad auditores quidem vanos alios vero adulatorio spiritu praeditos compescendos habuisse communicata viz. singulis pastoribus per vices hujus primatus dignitate Itaque quod singulorum secundum successionem commune fuit visum fuit ad unum eum quidem totius Presbyterii judicio delectum transferre quod certe repraehendi nec potest nec debet quum praesâ—rtim vetustus hic mos Presbyterum deligendi in Alexandrina celeberrima Ecclesia jam inde à Marco Evangelista esset observatus c. Yea but say you say 2. This man was not afraid nor ashamed to assume the Name and Office of an Arch-bishop and Metropolitan AND what fear or shame then should be in this assumption I see not The Office was very useful and the Name not so impious and profane as you imagine 1. His office was to call the rest of the Bishops of the Province to the Synods which were to be held twice every year Concil Antioch Can. 19. Conc. in Trullo cap. 8. Antiochenum Can. 9. Conc. African cap. 127. 28. Concil Sard. cap. 14. to appoint the place of their meeting when the Ordinations of Bishops were examined and determined and the deprivation and rejection of all such as were found unworthy of that honour and place was handled In the Synod he sate as President and things were so moderated that neither the rest might proceed to do any thing without consulting him nor he without them but was tyed in matters of difference to follow the major part when they assembled but once a year many causes that abide no delay were committed by them to the Metropolitan hearing the judgment To him then lay Appeales And yet his power was not absolute and arbitrary for he was to execute the decrees of the Synods onely and to judge according to the Canons And if he neglected his duty he was by the Canons lyable to Censure and punishment in a general Council And the Church story is a plentiful record that by Councils Metrapolitans have been punished censured deposed Now say truly what is there that in this Office or Order that should offend any discreet man 2. Oh but his name is profane and it is blasphemy to assume it and for this afterward you give in this reason because it is such a stile and title as is not communicable to any creature but is proper and peculiar to Christs own sacred person being that besides himself none can be safely said to be an Arch-bishop or chief Shepherd I shall first encounter your reason and invalidate it For first you impose upon me for Saint Peters word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.4 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly were it so yet it is but an argument à notatione nominis which of all Topick arguments is the weakest Thirdly if this reason were good then it would hold as well in all other names of Christ and it were profane and blasphemous for any man to bear any of them And yet I read there is not one of them except Immanuel which hath not been attributed to man Psal 105.15 Matt. 2.6 Heb. 2.17 Heb. 3.1 1 Pet. 2.25 Jesus is attributed to Joshua Hebr. 4.8 Christus to Kings and Patriarchs Nolite tangere Christos meos He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so are the praepositi Heb. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet how many in the Gospel are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he the Apostle and High Priest of our profession and yet Saint Paul often calls himself an Apostle he by Saint Peter is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet under him the Ministers of the Church are often stiled Shepherds and Bishops There can be no strength then in this reason which is everted by so many examples it must needs be as much profaness and blasphemy for any creature to bear any of these appellations since they were the names of Christ as it can be for an Arch-Bishop to take that name if it had been his which it was not But it was no profanesse or blasphemy in them and therefore not in him But that the name may the lesse offend you call to minde the antiquity of it and what kinde of men have born it and yet the Church never held them for profane persons It is as old as are Metropolitans and they are as old as Metropolies or chief Cities where Christianity was planted Chrysostome sticks not to call Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and well he might who had seven Bishops under him Cypr. Epist 45. Edit Pammelii Cyprian was Arch-Bishop of Carthage a Martyr a great Arch-Bishop for he saith latè paâ—et nostra provincia habet Numidium Mauritaniam sibi cohaerentes Athanasius who stood against all the world for the truth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had all the world against him was Arch-Bishop of Alexandria What should I tell you that the first thirty two Bishops of Rome who were all Martyrs except one bear that name and that Chrysostome Epiphanius Basil Nazianzene Cyril c. were all called Arch-Bishops And that you be not quite out of love with it that glorious Martyr of our Church Cranmer dyed Arch-bishop of Canterbury I can never be drawn to imagine that had there been profanesse and blasphemy in the name such glorious lights of the Church such pious good learned men such pillars of the Faith such Martyrs in defence of the
celebrare After it came to signifie the whole form of publick prayer which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we our Liturgy Lastly it was most strictly taken for the administration of the Eucharist whereunto the Converts unbaptized the Catechumeni the Penitents the Energumeni were not admitted but dismissed and commanded to depart For when the celebration of those mysteries began the Deacon stood up and said a loud to those Ite missa est Now let it be taken in which of these senses you will there can be no great harm in the name Masse being a suffix to these dayes For it is not intended that thereby men should meet on these dayes or any other to say Masse i. e. to offer a propiatory sacrifice for the quick and dead But onely that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet and convene in Gods house that there they should have the glad tydings which the Angels proclaimed to the Shepherds hodie natus est vobis that they should praise God for it and pray that as he was born for them so he may be given to them Of which the Sacrament being a signe and a seal they there met together to be partakers of it This is all that to a good intelligent Christian the Masse can import and if any be other minded they may be easily informed and then I see not what scandal can be taken at the name of Christ-Masse And I am sure much lesse at the Feast For if ever God bestowed a blessing upon the world it was his Sonne and the flesh of the Sonne of God is the Channel in which it flows to us This flesh he took at his birth his birth day then is worth remembrance that then we performe opus diei in die suo and the opus diei is that we be glad and rejoyce in it Never fear there is no Judaisme in it then I am certain in this you cannot imitate for they are enemies to his name enemies to his birth enemies to his day they if they could would expunge his memory out of the hearts of Christians out of the Calender joyne not with this perverse and obstinate generation I shall set before you a more noble example to imitate the first Martyrs the first Confessours the first Fathers of the Church for these worthies kept this day to them it was a holy no working day on that day they did feast not scorn and revile Telesphorus celebrated it in the Romane Church but it is so ancient Caranza in vita Telesp and of so general observance in the Church that Zanchy confesseth he knowes not when it began No Council instituted it that we know of and therefore by Austins rule it should be ab Apostolis traditum That it was a very ancient and universal Feast of the whole Church appears by that Sermon of Cyprian and he lived divers years before the Nicene Council which he preached upon the day Cypr. Sermo de nativitate Domini which he begins with these words Adest Christi multum desiderata expectata nativitas Adest solemnitas inclyta in praesentia salvatoris grates laudes visitatori suo per orbem terrarum sancta reddit Ecclesia Whence it is evident that it was a solemn universal Feast in his time kept with thanks with praise and after him there is so frequent mention of it in all the Fathers and their Sermons as of Basil Nazianzene Chrysostome Leo and who not extant preached on the day in honour of Christ and his birth day that it were to light a Candle to the Sunne to produce them Other men may follow what new lights they please but I shall desire to be guided by these old Lamps in this practise of praise and thankfulnesse I know there is no superstition no imitation of Judaisme in it It is a Christian a laudable a pious a profitable duty and 't is no feare of a shadow shall drive me from it 2. And so having accompted for this particular Festival I come to answer for our Church holy-dayes in general Christ is both the Authour and Finisher of our Redemption which work before it could be consummated the purchase must be made applyed proclaimed That he might be apt to lay down the price he must be made man conceived of the Holy Ghost born of a woman a Virgin born under the Law of which he gave an evidence when he was circumcised the eighth day presented in the Temple at his Mothers purification and baptized by John in Jordan This shewed that he took upon him the form of a servant and humbled himself But he thought himself not low enough till he humbled himself to the death even that bloody shameful painful accursed death of the Crosse upon which he was crucified upon which he dyed and was afterward buried By all this the purchase was fully made and the ransome fully paid Consummatum est But it must be applyed also and conveyed to us or we are nere the better To effect this he rose again for our justification he ascended into heaven to make intercession and prepare a place for us he sent down his Spirit to make all sure And that all this might be made known published and proclaimed he gave some to be Apostles some to be Evangelists these to write the whole story and those to attest it publish it and apply it in their Epistles Now this is the original of our Festivals there being not one retained in our Church which is not to the honour of Christ to the memory of some Evangelist or Apostle The wisdome of the Church was such that she would not have so great benefits forgotten nor the purchase nor the application nor the proclamation Into the Creed they are all put but words are like wind they may quickly passe away The wise founders therefore of our Church and first planters of Religion set out a day for every Article that in the time to come when the children shall ask their fathers What meaneth these dayes these Festivals they should answer and say This day Christ was conceived this day he was born this day he was circumcised this day his Mother was purified this day he was baptized this day he was crucified and so laid down a ransome for us and so redeemed us that were all lost And that we might know that what he undertook he went through and hath conveyed unto us this day he arose from the grave this day he ascended to heaven this day he sent down his holy Spirit upon the Apostles who have proclaimed and published so much to the world and with their blood sealed the testimony to be true All this was the work of the whole Trinity for the Father he gave the Sonne he was given and the Holy Ghost filled him full of grace for this work And that so great benefits might never slip out of our minds these dayes are set apart for commemoration for praise for thanksgiving for imitation Men
AN APOLOGY FOR THE Discipline OF THE ANCIENT CHURCH Intended especially for that of our MOTHER THE CHVRCH of ENGLAND In answer to the Admonitory Letter Lately published 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Ephraim feeds on winde Hosea 12.1 By William Nicolson Archdeacon of Brecon LONDON Printed for Willim Leake at the Crown in Fleet-street betwixt the two Temple-gates 1659. THE COPY OF A LETTER Written by a Divine A Friend of the AUTHOUR SIR I Thank you for the favour you did me in imparting those papers to me composed by our learned friend in defence of the Ecclesiastical Government under which the Church of God hath liv'd ever since it was establish'd by the Preachings Apostolical I see and love his zeale and honour his learning but am most pleased with his method and order of argument for having prosperously defended and illustrated the Doctrine of the Church of England in his material and grave discourses upon the Church Catechism he does to very good purposes proceed to defend her Government that as it already appears that her Doctrine is Catholike so it may be demonstrated that the Government of the Church of England is no other than that of the Catholike Apostolike Church she by the same way being truly Christian and a Society of Christians by which all Christendome were put into life and society that is became collective and united bodies or Churches And indeed they are both of them very weighty and material considerations For more things are necessary to the being of a Church than to the being Christian First the Apostles preached Jesus Christ and him crucified and every day winning souls to Christ did adopt them into his Body and joyned them to that Head and there they had life and nourishment But until their multitudes were much encreased they were no Body Politick they were so many single persons till the Apostles according to their places of abode gathered them under one Pastor and they grew into Communion and were fastned to one another by the Masters of Assemblies This Government with the alteration onely of some unconcerning circumstances hath continued in the Church of God and the Church of England was baptized by it at the same time it was baptized into the faith of Christ onely of late some endeavours have been to rifle this Government and to dissolve her being a body Politick and almost reduc'd her onely to the being Christian which because it seemed also to be in some danger Being and Unity having so near relation to each other I suppose it very advisedly done of him first to do what he thought fit for the securing the Doctrine and then by the method Apostolical proceeding to the immuring of that Doctrine by the walls and towers of Government and I finde he hath done it well His arguments are grave and close not florid but pressing his observations choice his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and little by-discourses pleasant and full of instructions his refutation sharp and true his returnes pertinent and nothing trifling but his adversarie who because he speaks but weak things ministers not occasions worthy enough for this learned man to do his best But he hath made supply I perceive and by taking little occasions by the hand he hath advanced them to opportunities of handsome discoursings and to my sence hath to better more full and excellent purposes than any man before him confuted the new fashion of Congregational and gathered Churches which must now needs appear to be nothing but a drawing Schisme into Countenance and Method and giving a warranty to partialities it is a direct crumbling of the Church into minuits and little principles of being just as if the world were dissolved into Democritus his dreame of Atomes and minima naturalia Every man loves Government well-enough but few of the meaner sort love their Governours especially if they think themselves wise enough to governe for then they are too wise to be governed Now this Independant or Congregational way seemes to me the finest compendium of humouring and pleasing all those little fellowes that love not that endure not to be subject to their betters for by this meanes a little Kingdome and a royal Priesthood is provided for every one of them a Kingdom of Yvetot and some had rather be chief but in a garden of Cucumers and govern but ten or twenty absolutely so they do than be the fifth or the twentieth man in a Classis or inconsiderable under the Apostolical and long-experienced government by those Superiours which Christ by himself and by his Spirit and by his blessing and by his providence and by the favour of Princes hath made firme as heaven and earth never to be dissolved until the Divine Fabrick of the house of God it self be shaken I pray give my service to the good Man and I do heartily thank him for my share of the book by which I have already had some pleasure and some profit and hope for more when my little affairs will give me leave strictly to peruse every unobserved page in it When I onely heard of it I was confident he would do it very well and now I see it is so very well done and in that grave judicious manner if you had not told me I should have been confident it had been his Vox hominem sonat I pray God that he may finde encouragement according to the mertt of his labours and acceptance according to his good intentions and that his book may not receive its estimate according to the cheap and vast numbers of others but according to its own weight The strength that was put to this would have resisted a stronger adversary but it could not readily have supported a worthyer cause and because I beleeve it was done with as much charity as learning I hope it will have the blessings of God and of the Church and the peace of all good men I onely have this to adde further I wish that this worthy man would enter into no more warre but against the open enemies of mankinde that he would dispute for nothing but for the known Religion of Jesus Christ that he would contend for no interests but the known concernments of the Spirit in the matter of good life which is the life of Religion and my reason is not onely because I finde that he calls his adversary Brother and it is not so good that Brethren should contend but because men are wearied with disputes and the errors of this or any age after the first batteries and onsets by the Church are commonly best confuted by the plaine teaching of positive truths and the good lives and the wise governments of our Superiours and after all I believe that though he does manage this contest prudently and modestly yet the spiritual warre against direct impiety he would manage much more dexterously and prosperously and for his auxiliaries he would be more confident of the direct and proper aides of the Spirit of God This
thereof was Domestical because every father was to teach his houshold and off-spring yet the government thereof was Paternal He that was set over the rest being to be a father to the rest and to performe all Natural Civil and Ecclesiastical offices to them and they again to do all duties to him by which they are bound by the fifth Command Honour thy father 2. Your next words are that this Domestical Church was guided and governed by the first-borne of the family But this must be understood with a graine of salt for this though for the most part yet is not alwayes true for what will you say to Abel who was younger then Cain to Sem younger brother to Japheth as Junius intimates in his notes Gen. 5.32 and proves chap. 10. verse 21. which is therefore thus dubiously rendered by our Translatours Unto Shem also the father of all the children of Eber the brother of Japheth the elder even to him were children borne What will you say to Jacob to Ruben when his primogeniture was lost Necessary then it is that you limit your words that they carry this sense God did consecrate the first-borne of the family as holy to himself to be Priest in his Church and increased their dignity with this princely prerogative that they should be Lords over their brethren and honoured by their mothers children as succeeding their fathers in the government and priesthood unlesse they were rejected from that honour by Gods secret counsels or manifest judgements and others named by God himself to sustaine that charge Thus the clause is clear and true 3. Againe you say that these were types and shadowes of Christ Jesus in the several houses of professing Saints What then is every professing Saint a King a Priest a Prophet in his own house This I dare not assent to and I hope you will not there were no more words to be made of a Presbyterial Church if this were true for every man might officiate at home and need not subject himself to any Presbytery he might baptize administer the Sacrament c. being authoriz'd by this Type I should rather then say that these were types and shadowes of Christ Jesus who is the King Priest and Prophet in his Church and yet executes all these offices for her good and salvation then make them types of professors in their several houses who nor may nor can ex officio undertake these functions It follows 4. As doth plainly appear to all that do deliberately weigh what is expressed and what is necessarily implyed in Gen. 4.4 Exod. 12.7 These texts I have deliberately weighed and finde not in them neither expressed nor yet necessarily implyed what you produce them for In Gen. 4.4 I reade that Abel brought the firstlings of his flock and of the fat thereof and the Lord had respect to Abel and to his offering but can any man either expressely or by necessary implication ever prove from hence that the first visible Church was a domestical Church or that it was governed by the first-borne of the family that they were types and shadows of Christ Jesus in the several houses of professing Saints Or that this Church did continue from Adam and Abels dayes to the time of Moses and Aarons pilgrimage in the wildernesse That Abel sacrificed to God that the offering he brought was of the best that God respects loves and is reconciled to the person before he accepts his gift and service may easily be collected from hence But I cannot discerne which way to deduce from this text any of the former propositions This text you compare with Exod. 12.7 When I thus reade and they shall take of the blood and strike it on the two side posts and on the upper door post of the houses wherein they shall eate it An injunction I finde here concerning the use of the blood of the Paschal Lamb but not a syllable that can be drawne to your purpose But the best is that what you say for the substance is so clear in the book of Genesis that no man need question it Let the mistake be but notified and we agree and therefore I proceed SECT IV. The words of the Letter THe Chuch of the second sort was a National Church consisting meerly of Jewish persons and their Proselytes for its members who were instrumentally enlightned and led by the Priests and Levites as their ordinary Ministers the which kinde of Church-government lasted among them from the life of Moses to the death of the Messias and no longer as it is exceeding plaine and cleare to any one that can finde in his heart advisedly to compare the several testimonies of the Old and New Testament together which will contribute pregnant light to this particular point such as are Exod. 19.6 Num. 8.10 Deut. 7.7 with Gal. 4 9 10. Coloss 2.14.17 and Heb. 7.12 The Replication THe substance of this Paragraph is agreed on also To wit that the Jews with the Proselytes were a National Church taught and led ordinarily by the Priests and Levites extraordinarily by the Prophets and when they ceased and the Urim and Thummim God spoke sometimes to us so by the Bath Col or silia vocis And that kinde of government began with Moses and ended at the death of the Messias or a little after as I hinted before and rather encline to think For I am sure actually till then it did not howsoever it ought to have done Christs death upon the Crosse putting an end to all the rites and sacrifices of the Ceremonial Law Many things I could here observe about their Proselytes their Priests and Levites their whole government which yet I passe by as not so necessary to the present question One thing onely give me leave to tell you that some of these texts are not so conclusive to your purpose as you conceive For first out of that of Exodus that the Jews were a holy Nation and people will easily be deduced and as much may be said of the Christians is as evident if you compare the place with the first of Peter 2.9 for to this place of Exodus I make no doubt the Apostle alludes when he affirmes of the Christian Church that it is a chosen generation a royal priesthood an holy Nation a peculiar priesthood c. I would gladly know why I may not out of these words as well conclude a National Church of Christians as you do out of the other a National Church of Jews and Proselytes And then your National Church will not be proper to the Jewish State but communicable to the State of Christianity also 2. Out of Heb. 7.12 you conclude rightly that the Priesthood being chang'd there must be a change of the Law that the Ceremonial Law of Moses was quite abolished no more sacrifices to be offered legal purifications to be observ'd no nor dayes moneths times years in a Jewish sense to be kept up Gal. 4.9 10. In a Jewish sense I say for this
Mystery there is an Indument and a stripping Rom. 13.14 Gal. 3.27 which the ancient Church reduced to two words Credo Abrenuncio In the first there is the putting on of the Lord Jesus Christ For as many as are baptized have put on Christ First as Lord acknowledging no other Master whose voice to hear whose doctrine to rely upon but onely his Secondly as Jesus assuring themselves that there is no other Name given under heaven whereby they may be saved Thirdly As Christ as well their anointed King submitting themselves to his will giving their names in to fight under his banner and swearing themselves his subjects As also their anointed Priest resting in his one sacrifice as the onely sufficient in his sole intercession as the onely powerful Secondly In the Abrenuncio or stripping part they renounce and forsake the Devil Gal. 5.20 and all his works the pompes and vanities of the wicked world the sinful lusts of the flesh among which are all Heresies and Schismes 2. For the forme it is by our Saviour appointed in the name of the three persons of the indivisible Trinity and so it is performed neither of Cephas the sirnamed Rock nor of Paul a great Apostle Mat. 28.19 1 Cor. 1.13 The reason wherof you may read in my exposition of the Church Catechisme page 172 173. 3. For the end they which are baptized are thereby made the sonnes of God by Adoption and Grace invested with an inheritance everlasting Gal. 3.26 Rev. 1.5 Mal. 1.11 Rom. 12.1 Col. 3.5 made Priests to God to offer and slay To offer that mundâ—m oblationem pure offering or living sacrifice holy acceptable to God which is their reasonable service viz. the cleane and unbloody sacrifice of prayers and thanksgiving and then to slay themselves mortifying their affections and lusts Yea but men may be minded of all this by a new Covenant and upon a second engagement made more watchful to keep their first vow Be it so for this also the Church had provided without this separating combination when she ordained that all baptized children when they could say their Catechism should be brought to the Bishop to be Confirmed which order were it in use and restored to its original purity the wrangle about the formality of a Church Covenant and collecting of members might be quieted and composed There being in Confirmation the substance of what is so much and so hotly contended for and that farre better grounded and bottomed than any new device can be as I shew you in my Catechisme page 6. Thirdly This Elogy you give to your Combinational Church that it is their opinion and practice quietly and cordially to subject their earthy erring and unruly wit to the heavenly infallible and uncontrolable will of Christ That so it should be I confesse and desire but how it is we see and feele ever since the Combination But what now is this but an opinion and onely commendable I thought it had been necessary de fide that it must be so and could not be otherwise For Opino is eutis vel non eâ—tis You shall have it in Amesius words Assensus ille qui praebetur veritati contingenti propter rationem pracipuè probabilem ab intellectu apprehensam Medulla 1. Thes de fidei divina unitate opinio vocatur The truth must be contingent and probable onely of which a man retaines an opinion it may be it may not be if no other reason can be produced for it but a Topical But that all men must subject their earthy will to the heavenly Will of Christ is so certain that it cannot be denyed by any good Christian Hereafter let it passe then for necessary and let it be a principle of faith which is more than opinion 2. But you go on and say This hath been the commendable practice of your Combinational Church But here you must give me leave to think for if I would say what I know I should fetch blood and perhaps pay for it too Your Combination was for the worship of God and that cultus naturalis institutus Amesius so divides it the principles of the first are faith hope charity the acts hearing of the Word and Prayer under which is an Oath Of the last Gods prescribed Will or his Word This is the Rule but what 's become of the practice I will not meddle with your faith which yet you know in many of your Combinational Churches is not sound nor in the Socinians nor Antimonians nor in the Brownists Familists nor the Anabaptists nor the Quakers nor the Singers These you le say are not of you but are gone out from you yet you cannot deny that these are Combinational Churches The practice then of all the Combinational Churches is not commendable in Gods worship in this respect Your hope may be great but I fear it may be presumption when the foundation of faith upon which it should be built is so uncertain and tottering As for the charity of your party in general I finde it dying rather â—uite dead charity teacheth a man to love his neighbour as himself charity to be just and to do to all men as he would all men do to him Amongst your Combinational Churches what 's become of this charity this justice Religiously observant a man may find divers of you of three of the Commandments of the first Table but of the third your practice shews you make little accompt and as for the second Table he who shall lay to heart your actions must needs conceive that you esteeme it but for a cypher I will no farther rake into this wound I wish you had not given me occaâ— on to do it when you affirmed that it was the commendable practice of your Combinational Church to subject their earthy erring and unruly will quietly and cordially to the heavenly infallible and uncontrolable will of Christ to which I finde their practice so contrary I pray presse me not for instances for I am resolved not to give theâ— you but if you are desirous to be satisfied of the opinions and practice of the Combinational Church I aime at be pleased to reade a book written by Robert Baily a Scot entitled A Disswasive from the Errours of the times Printed in London 1645. and published by Authority Where he makes a large Narrative of the opinions and practices of your Churches in New-England and whether he sayes true or no you can best judge because you were upon the place If true all is not gold that glisters 2 A Presbyterial Church THis is your other Epithet and I suppose you mean by it a Church to be governed by Presbyters The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivocal and therefore till it be distinguished nothing can be concluded from it 1. Presbyter in the Old Testament properly belongs to the Elders of the people either in a common notion or as members of the Sanhedrim not any body or persons peculiarly
electus superponeretur caeteris Rev. 2. 3. 1. It is Unus it is One not many that the care of the Church might especially belong to one Christ directs his message to the Angel individually of such or such a Church 2. He must be Electus of whom Hierome saith not of that more anon but I dare say considering the time of which Hierome speaks it was not without the consent of the Apostles if not by them 3. Note out of whom he was to be elected it was de Presbyteris and I shall prove unto you after that they were no Lay-men 4. Ut superponerentur caeteris He was to be super over the rest whether Clergy or Laity and that not onely in preheminence honour and dignity but in power of jurisdiction also for otherwise how could the end be obtained here aimed at how could Schisme be restrained and removed Thus far you see what makes for me and now I shall clear up what seemingly makes against me in this testimony 1. The fiâ—st words seeme against me For Hierome saith Idem est Presbyter quod Episcopus But he can meane no more than that the Bishop is sometimes called a Presbyter The Names then may be common that 's true but not the Office Now the Office consists in Ordination and Jurisdiction as I shall by and by make appear That Presbyter and Episcopus was Idem ordinatione and consequenly in Office Jerome could not meane except he should contradict himself Hieron ad Evagium Ordination he reserves to a Bishop and debarres a Presbyter from it Quid facit Episcopus quod Presbyter non faciat exceptâ ordinatione Mark the mood is potential He may not do it He may not meddle with Ordination for that sure belongs to the Bishop in his own judgment In this power then the Identity lies not 2. He must then meane in Jurisdiction and that this is his meaning is apparent by those words Communi Presbyterorum consilio Ecclesiae gubernabantur which your side catch at too as making for the present Ruling Presbytery as indeed at the first sight they may but throughly lookt into nothing at all I will shew you where the mistake lies First in the word Presbytery for yours apply it to the whole Presbytery Lay and Clergy whereas Hierom as is manifest speaks onely of the Ecclesiastique for it is of the Presbytery that was before or when those Schismes reigned Secondly he saith gubernabantur in imperfecto and when was that in the Apostles dayes for then in a Church that had a Presbytery without a Bishop put case at Corinth or had a Presbytery with a Bishop over them as at Jerusalem Antioch Alexandria Ephesus it is most true Communi Presbyterorum consilio gubernabantur the Presbyters were admitted in partem sâ—llicitudinis It cannot be denied that the Apostles ordaining these Presbyters had power in themselves and might have governed durante vita alone retaining the power when then they gave any power to others it was deligated for I hope they lost none of their power in giving Orders Whence it will follow that the Presbyters when admitted in some acts of Jurisdiction with the Apostles cannot challenge a right of governing affixed to their Order qua Presbyteri because they did assist in subordination and dependencie That the Apostles assumed these Presbyters in acts deliberative and consiliary to assist first at Jerusalem Acts 15. was a meer voluntary act from which example that it was derived to other Churches will not be denied and hence the last clause of Jeromes words will be most clear Noverint episcopi se magis consuetudine Ecclesiae quam Dominicae dispositionis veritate Presbyteris esse majores in communi debere Ecclesiam regere For by the Commission Sicut misit me Pater given to the Apostles and in them to their successors onely they could not challenge it It may well proceeding from the voluntary act of the Apostles be called an Apostolical Tradition and Ordinance but in strict termes Dominica it was not nor Dominicae dispositionis veritas according to Jerome 2. But if this sense of Jeromes words like you not I shall yet offer you another At first as I said the Presbyters by delegation from the Apostles with common advice and equal care guided the Church under the Apostles but after Bishops were appointed the whole care by little and little was derived to one and so at last by custome Presbyters were utterly excluded from all advice and counsel and Bishops onely intermedled with the regiment of the Church This indeed grew onely by continuance of time and not by any Ordinance of Christ or his Apostles this Jerome dislik'd and to that purpose he fixes his Noverint Episcopi c. And that this is likeliest to be Jeromes meaning in that place his following words shew Imitantes Moysen qui cum haberet in potestate solus praesse populo Israel 70. elegit cum quibus populum judicaret The Bishops then ought to do as Moses did What to have Governours equal No but when they might rule alone to joyne with them others in the fellowship of their power and honour as Moses did Moses did not abrogate his superiority above others but took seventy Elders into part of his charge So Jerome would have them And thus much the King was content to grant and restore as you may read in his book cap. 17. about the middle I saith he am not against the managing of this precedencie and authority in one man by the joynt councel and consent of many Presbyters I have offered to restore it c. You see of what Presbyters I am content the prescribed Ministery shall consist and what Presbytrry I shall allow you 2. Or Teaching and Ruling Elders HEre again your words are dark For if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders you meane those in Orders I shall readily admit them to the Church ministry whether Teaching or Ruling But if you intend under these words to introduce into the Ministry either to teach or rule men that are not of the Clergy so you know we speak and so I must speak for distinction sake for else I cannot be understood in this question I absolutely deny it For there was never any Lay-man ex Officio admitted to teach ordinarily in Scripture called and sent he must be before he did undertake to preach So the Apostle intimates Rom. 10.15 How shall they preach except they be sent If any be gifted I shall allow him ex debito charitatis privately and charitably to make use of his talent to exhort to reprove to admonish but publikely to divide the Word of God and to teach I may not admit him For as a man must have inward endowments gifts and sufficiencie so he must have an outward calling before I shall call him a Teacher in the Church of God And I hear you are not against me in this 2. But about a Ruling Elder I fear you and I shall
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
to you in the least That I have made use of the common distinction Lay and Clergy and Presbyters or Elders of both sorts I have been forc'd to it because I could not otherwise speak intelligibly and distinctly enough in this point And that in this I speak in the language of the Ancientest of the fathers so speaks Clemens in that famous Epistle to the Corinthians so cryed up by antiquity and lately set forth by Master Patrick Young Clem. Rom. Ep. 1. ad Cor. Ignat. ad Philip. ad Magnes Just Martyr Apolog 2. prope finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Justine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Canons attributed to the Apostles Si quis Clericus abscindens seipsum c. Can. 22. Laicus seipsum abscindens c. Can. 23. Tertull. de prescript In exhortat ad castitatem Tertullian Hodie Presbyter cras Laicus and again nisi Laici observent per quae Presbyteri allegantur I should trouble you to reckon up infinite variety of other testimonies down-ward By these it sufficiently appears that these two termes Presbyters and Laicks were opposite termes so that Presby ers were not Lay-men nor Lay-men Presbyters they were mâ—mbra dividentia and 't is a Logick rule that membra dividentia must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so disjoynd that they never interfeer which will not be so if Presbyters and Lay-men may be affirm'd of the same person What should I tell you that if you approve not this distinction of the Primitive Church you may read it plainly in the Prophets so that it is not profane nor strange Isaiah 24.2 It shall be as with the people so with the Priest Hosea 4.9 There shall be like people like Priest And also Jeremy divides the Church into Prophet Jerom. ad Nepotiaâ— Priest and People cap. 23.34 and cap. 26.7 As for the Clergy-men Jerome shall give you the reason of the name propterea vocantur Clerici vel quia sunt de sorte Domini vel quia ipse Dominus sors i. e. pars Clericorum either they are the Lords portion to do service in the Church of Christ or that the Lord is their portion and part that is to live on such things that are dedicated to the Lord. And thus have I stopped two gappes with one bush Proposition 5. That these Presbyters Teaching and Ruling Elders must be of the Professing Members own voluntary Election and regular Ordination Of the Presbyters Teaching and Ruling Elders as you call them I have spoken hitherto Now of that which you require in them which are 1. That they be of the Professing Members voluntary Election 2. That they have their Ordination frnm them and that it be Regular In neither of which I can assent to you 1. Of Election of Presbyters and Ruling Elders THe Debate about Elections of Church-Ministers cannot be better determin'd than by the Scriptures let us look then how it was ab initio I finde three sorts of Election mention'd in the New Testament By the Spirit by lots by voices 1. By the Spirit speaking in his own person were Paul and Barnabas called from Antioch to preach to the Gentiles By the Spirit speaking in the Prophets Acts 13.2 1 Tim. 4.14 was Timothy design'd Neglect not the grace which was given thee by prophesie with imposition of the hands of the Presbytery And again 1 Tim. 1.18 This commandment I commit to thee according to the Prophesies that went before of thee that is by direction of the Holy Ghost and not by voices as Oecuminius Theodoret Chrysostome Throphylact expounds the place For this kind of Election was usual in the Apostles times the Spirit of God directing them on whom they should lay their hands By that Spirit were Peter and John directed on whom they should lay their hands at Samaria And so was Paul at Epheses when he laid the foundation of that Church so that he might truly say Take heed to the flock Act. 20. whereof the Holy Ghost hath made you over-seers For it was the Holy Ghosts doing to notifie unto Paul the persons that should receive imposition of hands and to poure out his wonderful blessings on them to make them meet Pastours and Prophets whereto he had chosen them Yea this dured some time after Pauls death as Eusebius reports Euseb lib. 3. cap 23. ex Clem. Alex. even in the time of John the Apostle for after his return out of Patmos to Ephesus being requested he went to the Churches adjoining some were appointing Bishops some were setting whole Churches in Order some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. d. Supplying the Clergy with such men as were signified or marked out for that purpose by the Spirit Or if you read it as Hanmer translates it choosing by lot then this was done to avoid ambition and contention however it was of those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the mix'd multitude chose not whom they pleased 2. For secondly by lot I graunt it might be done and then Saint John followed the pattern in the Election of Matthias to the Apostolate Act. 1. which is the sole example that can be given in Scripture in this kind And in this the people could have no voice if you will weigh the circumstances of the Text. For first the company that were then present were onely one hundred and twenty of which eleven were Apostles seventy two disciples Ver. 15.14 divers women with Mary the mother of Jesus now if you deduct eighty three and the women out of one hundred and twenty what a small remnant will there be of the people left to vote Secondly it is recorded indefinitely they appointed two not determinately expressing who they were Ver. 23. and so it might be the Apostles alone or the Apostles and disciples together for ought any man can say to the contrary Thirdly make what can be made of it yet here is no more than presentation which falls very short of Election for it is written they presented the two Fourthly they committed the Election to God Shew whether of the two thou hast chosen Ver. 24. and so it was reason for the place to which one of them was to be advanced Gal. 1.1 17 18 c. was an Apostles place and an Apostle might not be chosen by men but by God alone And here to remove a mistake I shall intreat you to observe this distinction that the name of an Apostle hath a double acception 1. In a strict sense for an eye-witnesse of our Saviours actions life death and one immediately chosen and sent by God and so there were no more but twelve Whence saith Peter Act. 1.20 21. of these men that have accompanied with us all the time that the Lord Jesus went in and out among us Must one be ordained to be a
Witnesse 2. Or else the name of an Apostle is more largely extended for an instructed Witnesse and sent by the Apostles Phil. 2.25 who yet had that honorary name so Epaphroditus is called the Apostle of the Philippians Judas and Silas are so term'd Titus and others 2 Cor. 8.23 and James the brother of our Lord is call'd an Apostle Gal. 1.19 He was not Jacobus Alphei nor Jacobus Zebedei and therefore none of the twelve and 1 Cor. 15. this James is named as distinct from the twelve for there it is written that Christ appeared to the twelve then to five hundred brethren at once after to James In the first sense no man ever did ever could choose an Apostle for they had an immediate vocation and immediate mission In the last sense there is not a syllable in the Scripture of their Election by the people Perhaps for so it is recorded by Dorotheus that they were of the seventy but when they were advanc'd and authoriz'd to be Apostles that is Bishops in the latter sense the Apostles only elected them and imposed hands on them 3. Hitherto we hear not a word of any Election by the Professing Members to the work of the Ministry let us then come to the third way which was by voices and let us consider whether we can finde it that way It is most true that the Election of the seven Deacons was referr'd to the multitude and to this purpose your text is rightly cited Acts 6.5 But this proves not what you would inferre from it for by this choice the Deacons received not the charge of the Word and Sacraments but a care to see the Saints provided for and the collections and contributions faithfully and uprightly employ'd Hieron ad Evagrium Epiphan 4. Conc. Carth. cap. 4. they were only mensarum viduarum Ministri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated to a service not to a priest-hood And among you for ought I know the Deacons have no other office than the care of the poor And then I pray what can this place make for the Election of the Presbyters and Ruling Elders by the people Are these no more but Deacons Officers of Tables and Widows That the people should Elect these there was great reason for they were to be Stewards and Dispensers of their Charity and therefore to stay the murmure that might arise of partiality in them and suspicion of any unjust dealing they advised the multitude to choose their own Almoners The Churches treasure was laid at the Apostles feet to be distributed as every one had need they left it Acts. 2. Acts 4. in all likelihood in the hands of converted Jewes to be distributed these regarded the Widows that were Jewes more than the Hellenists this caused the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the murmure To cease this the Apostle bespeaks the multitude to consider Acts 6.1 Ver. 3. Ver. 5. Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fit men for that service They did so and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they chose out seven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they presented or set out these before the Apostles that 's all It was but a presentation so that it seems as yet it was in the Apostles power to admit or refuse even these But they accepted of their presentation and with prayer laid their hands on them for the Office which was at the highest a dispensation of money and no cure of souls No hurt then can be done to our tenet by this Election since as they who urge it confesse they were not in orders and therefore what hath this example to do for the Professours Election of Presbyters or Ruling Elders Yea but you 'll say the other text you cite Acts 14.23 Acts 14.23 will strike it dead but upon a serious view nothing lesse For thus we reade there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ordaining them Elders in every Church This word is a participle and must agree with somewhat and if you look before it was Paul and Barnabas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to Elect but to Ordain of which more by and by The Ordainers were Apostles Paul and Barnabas the Ordain'd Presbyters here is not so much as a syllable of the people no mention of any act of theirs This then is so plain a perverting of the text that I hope no wise man will ever more object it The truth is the Apostles imposed hands to make Pastours and Prophets in the Churches as they travelled popular Elections they made none For your other texts I shall consider apart because they are not directly to this purpose Thus I hope I have made it appear that there is not any firm ground I had almost said any colour for Election of Presbyters or Ruling Elders by the Professing Members of the Church in the Scriptures Yea but did not then the People choose their Pastour in the primitive ages of the Church To gratifie you I confesse they did but this was after the Apostles dayes and then Scripture must not be urged for it It was not a priviledge that belongs to them of right but out of convenience and was deriv'd from the rules of Christian equity and society Hence it came to passe that the people when their desires were accomplished did quietly receive willingly maintain diligently hear and heartily love their Pastours And could the people have tempered their grief when their desires were cross'd their interest in Electing their Pastour had been better regarded and longer continued But experience of their Schismes Factions Tumults Uproars Murders if they might not have their wills caused both Ancient fathers and Councils to mislike that the people should bear the sway in these Elections and forced Christian Princes if not wholly to exclude them yet greatly to abridge them I could if I pleased give you in a long list of examples of both kinds both of whom when where and how long the custome of their Election continued and by whom and upon what occasions abridg'd But I spare you This in a word when they did Elect it was not by any Scripture-right and at most it was no more than a presentation and it lay in the power of those in Authority to refuse the presented which was sometimes done And the emergent mischiefs took it away which it never could have done had it been a command of God Now that it is possible that such mischiefs may arise and frequently do arise from popular Elections I appeal to your conscience who have been an eye-Witnesse of it in New-England One thing I shall adde more that you I mean your Combinational Churches in Old-England should of all other presse upon us popular Elections makes me wonder since 't is your practice to eject Pastours approved by their people and by the approvers from above to settle other over their Congregations Tell me I pray what vote hath the people in any of these If this be not to break your rule and
Lastly 't is a touch of the Spirit when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of compassionate bowels his abilities yet may be small to help the indigent members of Christ Jesus and his own necessities may retard him and make him murmur at the duty of almes Well what he can spare yet let him give though it be but two mites and when he bestowes it let it be given with a good heart for hilarem datorem amat Deus 2 Cor. 9.7 I have not strained the text one jot and you may see how naturally all this doth follow if you referre it to that of which the Apostle began to speak the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God gives to several members of his Church Whereas if you follow those who are of your mind the interpretation will be forc'd and very improper For then we must have seven several functions here set down in the Church of God distinguished by these gifts Next you must prove that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these gifts of the Spirit belong to the Officers of the Church onely and not to the rest of the faithful which I know you dare not say 't is so contradictory to Scripture when we read of other that did prophesie Acts 21.9 1 Cor. 11.5 Acts 18.26 1 Thes 5.11 1 Pet. 4.10 1 Tim. 3.4 Luke 6.36 that did teach that must exhort and edifie that are bound to distribute and minister to rule and to shew mercy as well as Church-officers Yet further we must know whether these offices must be distinct and remaine divided or else may meet in one person if they must remain distinct no Prophet may teach or exhort no Ruler may give or shew mercy if they may meet and agree in one subject then are they no Offices but graces and he that hath one may have all and so you are further from your purpose in concluding any thing from this place than you were before Lastly make them Ecclesiastical functions if you list but then you must appropriate them then not any one of them can be atributed to Lay-persons That which I fasten upon here I know is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that ruleth for thence you would collect you Ruling Elders A very strange inference and illogical 't is as if you should argue a genere ad speciem as thus est animal ergo est homo est substantia ergo est corpus est arbor ergo est quercus when you know 't is a certaine truth in reason that A genere ad speciem non valet argumentum For thus you must argue out of this place It is a Church Ruler that Saint Paul means in this place which is very doubtful too but if granted then by your Logick it must be the Lay-Ruling Elder which you intend whereas you know that we assigne you other Ruling Elders that are no Lay-men and among you even your Pastors beare rule too and so may be understood in this place rather than those other There is then no necessity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place must be your Lay-Ruling-Elder and then you conclude nothing And as little can you gather from the next place you bring out of the Corinthians which is indeed parallel to this and gives light to it 1 Cor. 12.8 28. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same spirit Verse 8. I professe a blinde man may see as much in this verse as I do that makes to your purpose I go on then to the 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that Miracles then the gifts of healings helps Verse 28. governments diversities of tongues First I shall give you the judgment of a grave Expositor on this place though an adversary Apostolus hic non agit de gradibus hierarchicis alioquin Pastores Presbyteros Diaconos praetermittere non debuisset Estius in locum sed recenset quaedam Ecclesiae membra praecipuis Spiritus sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insignia sive constitutae sint in ordine hierarchico five non Secondly that this place cannot be understood of the functions of the Church will be evident these two wayes 1. Teachers are here expressed but Pastors are omitted and therefore might Governours the word you catch at be mentioned in stead of Pastors If this satisfie not then tell me what functions can you call these that follow in the Church of Christ are Miracles that is power to work miracles gifts of healing a faculty to speak divers tongues functions and offices Ornaments I shall grant you they were of the Pastoral calling and so was ability to govern To rule wisely is a great gift of the holy Ghost and more needful than the other To the government of the Church belongs more than censuring of manners and examining witnesses wisdome to prevent dangers to direct doubtful cases to discerne spirits to calme strifes is requisite which rarely are eminent in your Lay-Elders Besides pray consider that if in this place you should make your Governours distinct from the Apostles the Apostles themselves could not qua Apostoli be Governours which I hope you will not say Had not the Apostles Prophets Teachers power in the Church to do miracles to heale to speak with tongues If these three be no divers offices but graces and all three found in every Apostle in some Prophets and Teachers then why should not government also that is reckoned in the middest of them be a gift also of the holy Ghost bestowed on such Prophets Pastors and Teachers whom the Spirit of grace and truth would vouchsafe to honour This is my first reason and my second will be clearer by reflecting upon the gifts of the Spirit of which we have a list in this chapter and comparing them with the functions Let us then number the gifts of the Spirit and see whether the publike functions can be proportioned to them 1 Cor. 12. Verse 8. To one saith the Apostle is given by the Spirit the word or reason of wisdome to another the word of knowledge according to the same Spirit to another faith by the same Spirit 9. to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of healing by the same Spirit to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powerful working of miracles or the operation of great works out to another prophesie but to another discerning or judgment of spirits but to another divers kinds of tongues but to another the interpretation of tongues but all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works evidently one and the same spirit 10. dividing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prpperly or severally to every man 11. as he will Here are nine gifts of the holy Ghost numbered in verse 28. we meet with two more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. undertaking or helping and governing in the forecited
place to the Romans are five different from these ministring exhorting teaching giving shewing mercy In all sixteen I hope you will not say there must be so many distinct Offices and functions in the Church For so it may happen that the offices may exceed the number of the officers and so every one must have more than two of them Robinsons Justif p. 107. p. 111. three at least or else the Church shall nor be supplied For put case that Robinsons words be true that a company consisting though but of two or three gathered by a Covenant made to walk in the wayes of God known unto them is a Church and so hath the whole power of Christ Answer to the 32. Quest p. 43 even the same right with two or three thousand Generally you know it is received among you that seven will make a full and perfect Congregation and that the association of these few thus separate by a Covenant is the essential forme of the Church Which if true then is it not possible to find so many distinct functions in the Church because in so small a number there cannot be found men for them Let it be then granted that the Apostle in this chapter speaks of diversities of gifts not of functions and the sense will be clear Apostles there were then in the Church and they had all these gifts in a greater measure than any other Prophets there were and Teachers and to these the Spirit divided the gifts as he pleased in what measure and to what persons he best liked to one to work miracles to another to heale to help and comfort to guide and governe to speak tongues to interpret tongues as might best serve to gather the Saints to plant the Church I must professe unto you that I have both now and heretofore looked into this text with as quick an eye as my weaknesse would give leave and could never yet finde it in any thing that made for your Ruling Elders No you perhaps will say do you not finde here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governments Yes I do but will it thence follow that it must upon necessity be the government of the Lay-Ruling-Elders you dreame of Why might not the Apostles the Prophets the Teachers here mentioned by the Apostle be those Governours here intended for ought you know Of them the other gifts were verified and why not then this also They could work miracles they could heale they could help and comfort they could speak all languages and interpret tongues what should now hinder but they might by the same Spirit be endowed with the gift of government also Which if it fall out to be true as it indeed did yet the Apostles either by themselves or by those they placed in the Churches which they planted who were Bishops and onely Bishops exercised the jurisdiction you shall never be able to conclude out of this or any other place of Scripture that the Governours of the Churches were a distinct company from the Pastours which is I know that you drive at But to gratifie you a little I shall here willingly yield you more than I need That in the Apostolical Church and after till Constantines time there might be certain men chosen by common consent of the Church to judge of all civil debates that might arise betwixt man and man you perhaps would call these Governours I should rather call them Arbitratours because they had no coactive power to compel any Christian to stand to their Arbitration farther than they would binde themselves And in case that any were refractory and obstinate the Pastour might and did make use of the Church-Key and debarre him from the participation of Christian priviledges so that he was by them esteemed no better than a Heathen or Publican 1 Cor. 6.1 c. And now I will shew you the ground of my conjecture 't is out of Saint Pauls words Dare any of you having an action against another a Christian he means go to Law before the unjust and not before the Saints Paul did not debarre the Magistrates that were Infidels of their jurisdiction nor create new Judges or Governours for civil offences in the Church it was beyond his calling and commission to do either of them but when he perceived the Christians for private quarrels pursued each other before unbelievers to the great shame and scandal of Christian profession he saith Ver. 7. they were better to suffer losse to take wrong to be defrauded Ver. 4.5 But if this would not satisfie if yet there were who would be contentious then he wills them to choose if not the wisest yet the lest esteemed among them in the Church to arbitrate their causes rather than to expose themselves and their profession to the mocks and taunts of Heathen and Profane Judges These Arbitratours you may call Governours if you please but properly they were not so because they were chosen either by consent of the Litigants or else appointed as I am induc'd to opine by the choice of the Church for that purpose but they could not interpose themselves as Judges authoriz'd by Christ because he himself as Mediatour claimed no such power would use none Luke 12.24 You know his answer to the brother that moved him to divide the inheritance Man who made me a Judge or Divider among you Now grant that all this be true and that such Governours began betime and continued long in the Church even untill the Conversion of the Heathen Emperours Can you hence conclude that they must upon necessity continue still no such matter For the Civil power and the Sword is in the Magistrates hand and he is to take up all debates betwixt man and man of these then there is no use From these then to argue that there must be Lay Ruling Elders in the Church is a fallacy since the causes they were to dcide were other and their Authority by Church-right none at all A d such 't is probable may be found in the Scriptures and in the Church-story but never any other Ruling Elders invested with the power of the Keys except in Orders I have been long upon this place to the Corinths but it was because I would leave no scruple unsatisfied That I be not tedious of it I will adde no more but consider your next proof which you bring out of the Epistle to the Ephesians Ephesians Chap. 4. Verse 7. and Verse 14. Ver. 7. But to every one of us is given grace according to the measure of the gift of Christ Ver. 14. That we henceforth be no more children tossed too and fro and carried about with every winde of doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive Now here I must confesse it befel me which happens to them who search for gold-ore in the vaults of the earth they open the turfe dig delve labour long to effect their desire but at last
being frustrated of their expectation they depart in a discontent resolute that the mettal is there though that it be their hard hap not to finde it This hath fallen to me in the search of this place I opened the book I dugge and delv'd deep with all possible endeavour to finde out the rich Mine you give notice of but I could not light upon the least signification of it or the least inkling that ever it had been there For tell me I pray what intimation is there in either of these verses of any kinds of Elders Lay or Clergy Every one here takes in every Inviduum of the mystical body united in all those bonds who have their particular grace given according to that measure that God pleaseth and these are advised to be constant and contend for the faith once delivered to the Saints Jude 1.3 not babes toss'd too and fro with every winde of doctrine No way then being able to finde what you pointed at in a discontent at my own dulnesse I was passing off the place but as I was departing by chance I cast my beard upon my shoulder as the Spanyard speaks and glanced my eye upon the eleventh verse where I met with He gave some Apostles Ephes 4.11 some Prophets some Evangelists and some Pastours and Teachers and then I had a thought to set to work again as supposing to finde what you intended But upon second thoughts I found that could not be neither 4. because all the Officers here named extraordinary or else ordinary temporary or to continue were of the Clergy not a Lay-Ruling Elder among them In despair therefore ever to light upon what you signified I should finde I clearly took my farewell of the place and never stay'd till I came unto the Revelation whether you next and in the last place send me Revel 4.6 And before the throne was a sea of glasse like unto Chrystal and in the middest of the throne and round about the throne were Foure Beasts full of eyes before and behinde Rev. 5.6 And I beheld and lo in the middest of the throne and of the four beasts and in middest of the Elders stood a Lamb as it had been slain having seven hornes and seven eyes which are the seven Spirits of God sent forth into the earth Rev. 19.4 And the twenty four Elders and the four Beasts fell down and worshipped God that sate on the throne saying Amen Allelujah This Book of the Revelation is so dark that as King James was wont to say it needs another Revelation to give light to it Out of this you have cited these three texts and one answer will satisfie them all which is that you can positively conclude nothing hence for your Ruling Elders There be but two words you can fix on either the foure Beasts or twenty four Elders or else on both choose which you will or both it will much trouble you to draw your Conclusion the reason is the words are subject to so many interpretations and none make for you I beginne with the foure Beasts Or Animalibus rather for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Church is Gods throne Calvin Hieron Augustine Ambrose wherein his Majesty rides as in a Chariot and the foure wheels of this Chariot are the Gospels whence some Divines make the foure Evangelists these foure Beasts that draw the Chariot Matthew is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the face of a man beginning his Gospel at Christs generation as he was man Mark the Lyon beginning his Gospel with the voice of John the Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roaring as a Lyon in the Wildernesse Repent for c. The Calf represents Saint Luke for he begins with Zacharies sacrifice Saint John is the Eagle for at first he mounts to heaven beginning with our Saviours Divinity Napier This Napier makes his nineteenth proposition and by a Metonomy he includes all that professe and beleeve the Gospel 2. Others expound it of those Orders of Angels which excell in dignity Couper Beza and are nearer to the throne who are generous as Lyons stout and valiant as Bulls prudent as Men swift as Eagles most able to do Gods command and to aid his servants 3. Others hold that these foure Beasts are the foure great Prophets Jo. Baconth Albertus Aretius Isaiah Jeremiah Ezekiel Daniel 4. Some again will have signified by these foure Beasts the foure great mysteries of our Christian belief for Christ in his Incarnation was found as a man in his sacrifice on the Crosse as a Calfe in his resurrection the Lyon of Judah in his ascension an Eagle 5. Brightman expounds it of the faithful Ministers and servants of God Brightman Bayly Lambert 2 Cor. 5.20 especially Pastours But some more largely of all faithful believers and earnest professours of the truth in all the foure quarters of the world These are in Gods seat when they teach Gods people to persist in the truth and round about his seat when they labour diligently to defend them from the doctrine of devils and fallacies of hypocrites I remember when I spoke with you you urged this place and the foure Beasts for your Ruling Elders as you do here But you see how various the judgments of learned and pious men are upon it and that the most of them vary clearly from your judgment and the last which comes nearest doth only squint that way for their words carry a larger sense then you would put upon the place It can be no wisedome then peremptorily to conclude that from hence which may and hath been taken By the gravest and modestest Divines in another acception You must demonstrate to me your interpretation to be solely true and the minde of the Holy Ghost before I shall yield you this place viz. That the four Beasts are Ruling Elders Theologia symbolica non est argumentativa 2. And touching the twenty four Elders Interpreters are of many minds Quot homines almost tot sententiae Napier 1. Napier out of Jerome understands the twenty four books of the Law by the twenty four Elders and he brings Zanchy to countenance it to which opinion he is so fix'd that he makes it his eighteenth proposition and asserts it again in his notes the which saith he are cloath'd in white for that in them is found no lie and crown'd with victory for conquering Satan and enlarging Gods Kingdome but he addes that by these books Metonymicè all that professe the doctrine of the Old and New Testament contain'd in the books are to be comprehended Brightman 2. Brightman for ought I see dislikes not this opinion but understands with him all professours or at the least true believers but explains aptly the reason of the number of twenty foure For he saith the Holy Ghost alludes to Davids order in disposing all things in the Temple and his Kingdome The chief Priests were distributed into twenty four orders so the
Levites that served the Priests 1 Chron. 24.18 31. ch 25.26 ch 27. The Musicians also were divided into as many and the Dore-keepers There were also of every course that served the King twenty four thousand Seeing then the whole Congregation of Levi and the people that served the King were divided by twenty four it might be a shadow and type of that number who were made Kings and Priests unto God to serve Christ under that number the whole people under this the whole company of the redeemed are contain'd Couper 3. And Couper saith the same that under this number the whole Church both Militant and Triumphant is contain'd though he make his allusion otherwise for he divides the twenty four into two halfs the first he makes to consist of the twelve Patriarchs from whon descended the Jews the other of the twelve Apostles who converted the Gentiles the Elders then of both Nations that is the professours in both were about the throne and he proves this sense out of the fifth Chapter Ver. 9. where the twenty foure Elders fell down before the Lamb Rev. 5.8.9 having harâ—s in their hands and they â—ang a new song saying Thou art worthy O Lord. For thou wast slain and thou hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation 10. and hast made us unto our God Kings and Priests c. Beza 4. Beza conceives these Elders to be Prophets and Apostles Summus judex saith he comitatu honorificentissimo instructus Prophetarum Apostolorum tum veteris tum novae Ecclesiae Greg. lib. 4 in reg 1. ch 9. 5. Gregory expounds this of the Preachers of Gods holy Word being graves moribus sensu maturi 6. But most interpret this of the Saints departed out of this world Bullinger Traberâ—n Marlorat and now reigning with the Lord Jesus in heaven Indeed their number is without number chap. 7.9 But the set and certain number is put for the full and compleat number of the Saints under the Law and under the Gospel discending I say from the twelve Patriarchs or begotten by the twelve Apostles The Jewes and Gentiles with their twenty foure Elders are to sit upon twenty four seats cloathed with white rayment having on their heads crowns of gold I leave it now to your choice which sense to follow and it is evident if you will follow any of them that your Ruling Elders can never be fetch'd out of any of these Among the company I confesse they are in the Church Militant or Triumphant because they are professours but in a districtive notion to call them Elders and prove them so from these three texts is toto errare caelo that I say no worse Conclusio Parainetica All this while you have bestowed your labour in the building and erecting a Presbyterial or Combinational Church and having set it up as you supposed you have call'd me to view your goodly fabrique I with heed looked upon it searched into the foundation and considered the walls and columns and at last judg'd that it could not stand because the foundation was laid in the sand and the pillars and supporters over-weak the materials you have dugge out of your own fancy not out of the true Rock and cemented them together with mortar of your own making Whether this be so or not I leave it to them to judge who shall sadly weigh those stones you have collected and brought out of the quarry of Gods book to set out this your work You in the Acts finde an Election by the Church of Deacons will it thence follow that all future Elections for Presbyters must necessarily proceed by and from their votes and voices or that such Election is of the necessary constitution of a Church the Apostles to avoid an imputation that might be laid upon them in medling with many matters and that they might attend more seriously a greater businesse suffered it to be then so done and is it a good consequent that therefore it must be alwayes done Paul and Barnabas ordained Elders in every Church can any man thence rationally conclude that the Presbyters and Teaching and Ruling Elders must be of the Combinational Churches Regular Ordination What were Paul and Barnabas of the people or were they the Combinational Church A twisted cord will never draw and knit the premises and the conclusions together The Apostle to the Romans to the Corinthians gives a large Catalogue of the gifts and graces of the Spirit and must there therefore be so many functions in the Church He speaks of governments must they be of necessity in the hands of such governours as you suppose In the Revelation he mentions twenty foure Elders and will you thence deduce that they must be necessarily such Elders as you fancy in your brains Had all or any of these texts inforced your conclusions a wonder it is to me that none of the ancient fathers none of the reformed Churches a Barrow Cann Robinson Johnson Syons Prerogative voted by Bayly page 35. 36. Vide etiam eundem p. 104. 105 108 109 c. Bayly page 53 54 55. for you set them all by as well as the Church of Old England in this your device should out of these Mines digge such stones for the building In labours they were indefatigable for piety exemplar in judgment acute for learning very eminent in defence of Religion couragious great talents and measures of the Spirit they no question received content they were to hazard all life limbs goods preferments as many at this day do for the truth and can it be conceived that the Spirit of our good God would suffer them all to be blinded or hood-winked in this necessary of Church-government till you arose It is not yet full twenty six years since Robinson the first perswader of this way arrived at Plymouth in New England from him Mr. Cotton took it up and transmitted it thence to Mr. Thomas Goodwin who helped in this our land to propagate it you see then your Discipline hath not yet the third part of the full age of a man 'T is so youthful that as yet the beard is not well grown and will you then say that all parochial cathedral provincial national oecumenical Churches are degenerated from it you must adorne it with more gray haires and make it Apostolical which you can never do before any man will believe you Your indeavours I have frustrated by restoring the Scriptures you produce to their genuine sense about which I have not relyed wholly upon my own private spirit but upon the judgment of the learnedst gravest and most pious Divines new and old indeed upon the concurrent judgment of the whole Church Tantum veritati obstrâ—pit adulter sensus Tertullian quantum corruptor stilus And indeed I am possessed with such fear when I am to interpret the Word of God lest I should say thus saith the Lord when he
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
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
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
I have kept my self within the bounds of the Scriptures and out of them clearly demonstrated as I suppose that the first government of the Church was Aristocratical It was in the Apostles and the Bishops which they setled with their Presbyteries Now should I descend lower and shew the practice of the Church especially for the first three hundred years I should fill a volume here I could tell you of those famous Presbyteries of Alexandria in which Origen Clemens Alexandrinus Euseb lib. 6. Euseb l. 6. c. 43. Cypr. lib. 3. Ep. 6.10 14 17 18 19 21 22 24. Pantenus Hieroclas were the Presbyters of Rome in which under Cornelius and Stephen there were forty six Presbyters with many other Officers Of Carthage in which under Cyprian as appeares in many of his Epistles which he writ to them in his exile there were many Presbyters Of Smyrna Antioch Philippi Magnesia Trullis and Ephesus all whose Presbyteries are remembred by Ignatius in the Epistles he writ to those Churches This is so clear that it is written as it were with a Sunne beam and it were ignorance and impudence to deny it To which if those who so hotly contend for their Presbytery would adde but these two things which are as evident in Records as is the Presbytery it self First that none of these Presbyters were Lay-Elders and secondly that after the Apostles dayes there never was any Presbytery without a Bishop the contest were at an end One thing onely more I shall adde about these Presbyteries that they never were erected but in the greater Cities where the Patriarch Primate Metropolitane or Diocesan Bishop had their seats pardon me if I speak in the language of those Ancient times and therefore to distinguish them from the Presbyters dispersed in the lesse Villages and Towns Conc. Ancyr Can. 13. Can. Apollon Can. 37. they were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters of the City or Metropolis and their institution was to help the Bishop in sacred actions and to advise him in all judicial and Ecclesiastical proceedings In ordination what they were to do 4. Concil Carthag cap. 3. is set out by the fourth Council of Carthage cap. 3. Presbyter cum ordinatur Episcopo eum benedicente manum super caput ejus tenete etiam omnis Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput illius teneant 1. Concil Arel Can. 19. Apollon Canon Can 35. Concil Antioch Can. 9. A custome which was continued in our Church And for their jurisdiction that was limited by another Canon Presbyteri sine consensu Episcoporum nihil faciant The Ancyran Councel was before the Nicene and that of Arles under Constantine So ancient were these provisions about the Presbyters and their power But methinks it were worth enquiry how these Presbyteries that so long continued in the Church became in difuse for I will not say they were ever abolish'd in that I finde them in many Churches after the three hundredth year of Christ I shall deliver what I conceive to be most probable and I conjecture these to be the causes of it 1. Upon the general prevailing of Christianity Synods began to assemble and the Pastours of divers Churches in these meetings conferr'd and agreed upon such rules as they thought needful to be observed in all their Churches which they committed to the over-sight of the Bishops in their Diocesses and in case they were negligent the especial supervision and execution was laid upon the Metropolitane and if he were slack in doing what was enjoyn'd an appeal was permitted to the Patriarch This was the first occasion that gave Presbyteries leave to play by reason provincial Synods undertook the debating and resolving those doubts and ordered those difficulties which before troubled the Presbyteries And reason it was that the consultation and determination of Synods should be preferred before that of Presbyteries as Courts of greater Judgment higher power better experience and more indifferency 2. Another reason may be that when Emperours became Christian all those civil cases betwixt man and man which were to avoid the scandal that might arise by Law-suits among Christians if tryed under Heathen Judges debated and ended in these Presbyteries fell to be decided and adjudged in the Imperial Courts and men had reason to repair to that seat of justice which had a sword and power compulsory to force obstinatemen to do right to any injur'd party which the Church Court had not When the causes grew lesse the lesse respect was had to the Court and now the Presbytery having less to do weakned mouldred away by little and little of themselves 3. And yet I shall venture at a third reason Upon the great peace which the Church enjoy'd with the priviledges immunities and ample endowments granted by Christian Emperours Magnificent Temples and goodly fabriques were erected for the publick service of God some there were before but not so many nor yet so beautiful These commonly were built where the Bishops had their Seas and were therefore after call'd Cathedral Churches In them the Bishop at first with his Presbyters of the City made his residence and to his Court there kept the greater matters of the whole Diocesse or Province referr'd Found it was that in this Presbytery it was too easie a matter for the Bishop to bear so great a sway that matters were ended often as the man was by him friended The dignities in that Church were in his donation the dignified were his creatures were subject to him and many wayes might be displeased by him if he would seek revenge This being perceived brought a great neglect and contempt upon the Presbyters And the Bishop taking his advantage thereby made use of his power more than was fit And if you shall say that by this dore corruption entred into the Church I shall not deny it But then I shall rejoyn that it was not the institution not in that the Church became Cathedral Diocesan or Provincial not in that it was govern'd either by a Bishop a Metropolitane a Primate or a Patriarch with a Presbytery and so was Aristocratical but in that this just and regulated power was ill used It was not the constitution of the Church that was corrupt but the Church-men and then lay the load upon the right horse and fly not violently in the face of your Mother Cant. 6.4 For the constitution was holy good and wise God himself in the Canticles gives this testimony of his Church that she is terrible as an Army with Banners if an Army then she must be ordinata and the order in an Army is that there be a General a Major General Collonels Captains and Under-Officers Wisdome then taught the Church to order her self and yet she sate up no other orders then God had appointed viz. Bishops and Presbyters Deacons these onely she prudently marshall'd some she thought good to place in
more eminent degree Will you then ask me what are Metropolitans Primates Patriarchs I readily answer gradus in Episcopatu all set in the chief places of the Army for the safe guard of the whole and for the better advantage to fight against the enemy Yea but who set them there Prudence and 't is nere the more to be disliked for that it was prudentially done for I must tell you that prudence is to bear a great sway in Church-Discipline The substance it may not alter neither hath it but in the circumstantials it hath a power and if Saints Pauls rule be observed 1 Cor. 14.40 Let all things be done decently and in order all 's well What more decent among Church-governours then that some be superiours some subordinate how can order be better observed then making the Church like an Army Even among the twelve were there not chief Apostles They were all equal Apostolatu all equal in power yet some priority and precedency might be among them For Peter James and John are call'd Pâ—llars Gal. 2. Chrysost in loc Victor Antioch in Mar. cap. 9. Hieron ad Evagr Cyprian de simplicitate Praelatorum hi tres tanquam Coriphaei prÃmas inter Apostolos obtinebant Thus is it with their Successours the Bishops they are all pares potestate in the power he at Eugubium is as great as he at Rome he at Tanais equal with him of Alexandria for he is ejusdem meriti ejusdem sacerdotii that rule of Cyprian being undoubtedly true Episcopatus unus est cujus a singulis in solidum pars tenetur But yet for all this one Bishop may be set in a higher degree then another and one set over another and I shall make little doubt to make m words good out of the Scriptures for what was Titus and Timothy were they not more than ordinary Bishops Titus had the charge over the whole Isle of Crete Miraeus lib. 4. de Notitia Episc pag. 181. Chrysost Hâ—m 1. in Titum in which there were seven Bishops besides This was Pauls companion saith Chrysostome that was approved otherwise Paul would not have committed unto him all whole Island and the trial and judgment of so many Bishops To Timothy if we beleeve Theodoret and other Ancients was committed all Asia the lesse in which were questionlesse instituted by the Apostles many Bishops Of the last example there may be some scruple of the first there can be no doubt to any one that lists not to be contentious but the Ancient evident and constant course in the Primitive Church to admit of these degrees in Episcopacy and to have Primates and Metropolitanes for the calling and guiding of Synods in every Province is to me a pregnant proof that this order was either delivered or allowed by the Apostles and their Scholars oâ— found so needful in the first government of the Church that the whole Christian world till some of late fell from it ever since received and continued the same If you suppose it came from Rome you are much mistaken for it bore sway in all the Eastern Churches before the Romane Bishop was of any great note power or reputation or at least had any more precedency then any of the Eastern Patriarchs Socrates relates that the first Councel of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain'd Patriarchs Socrat. lib. 5.8 may be the title was then given to those who were onely call'd Primates or Metropolitans before and bounds set to their jurisdictions which any man will judge that considerately reads that place in Socrates The truth is this The name of Patriarch I finde taken in a double sense largely or strictly Largely for a Primate of any Province that was under the chief Patriarch and so there are manâ— at this day Brexwoods enquiry of Religion and Languages as the Abannah the Patriarch of the Aethiopians or the Primate of Mosco who is the Patriarch of all Christians under the Muscovites Empire The Primates of Sic and Sebasha who are the Patriarchs of the Armenians The Primate of the Jacobites who hath his Patriarchal Church in the Monastery of Saphran near the City Merdin in Mesopotamiâ— The Primate of the Maronites who resides in Mount Libanuâ— The Patriarch of the Nestorians who hath his residence in Muzal or Mosal I could give in a list of many more of this kinde as well in Europe as in the Eastern Churches by which it appears that in a large sense the Prime Bishops set over one or more Provinces may be called Patriarchs Spalat lib. 3. c. 10. Sect. 43.44 And it is the judgment of a learned but unhappy man that were there more of this kinde erected in Europe who should have no dependence on Rome that it would be a ready way to restore peace and unity to the distracted Church and to shut out the confusion we groan under All which are under one or other of those Patriarchs of the Church as their jurisdictions were limited in the fiâ—st erection for that is the strict acception of the word 2. And three they were onely at first The fiâ—st at Rome the second at Alexandria the third at Antioch the first had the power in Europe and in the West the second in Africa and in the South the third in Asia and over the East Neither were their seats there placed as Baronius would perswade us because that the Apostles founded those Churches for were this reason good we should have more Patriarchates than these three there being more Churches planted by the Apostles than these neither were all the Churches they founded Patriarchates Hegesipp de excid Urb. Hieros lib. 3. c. 5. not Corinth not Ephesius not Philippi Smyrna the reason then is that which Hegesippus the younger hath given because these three Cities were the three Metropolies of the Empire and so the Church in the institution for the seats of their Patriarchs followed the secular power of the Roman Empire The dignity of the Cities gave them the dignity and priority of their Seas And it should seeme the erection of these three was very ancient in that when the Alexandrian Patriarch began to incroach upon his neighbours Concil Nic. can 6. the Nicene Council made this Decree Mos antiquus perduret in Aegypto Lybia Pentapoli ut Alexandrinus Episcopus horum omnium habeat potestatem quoniam quidem Episcopo Romano parilis mos est similitèr autem apud Antiochiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Canon it seemes even then 't was an old custome and the Council of Antioch in the like case though it names not the Churches Concil Antioch c. 9. yet provides to secure the rights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum antiquam consuetudinem à patribus nostris constitutam And again upon the unjust claime of the Patriarchs of Antioch over the Bishops of Cyprus the Ephesine Council decreed ut singulis provinciis pura inviolata manerent quae 〈◊〉 〈◊〉 〈◊〉
strong as you may read in Rutherford and Bayly out of him yet this one drawn from this Apostolike Synod I suppose were unanswerable No Synod can impose Decrees upon any Combinational Church That 's your own Maxime But this Synod did impose her Decrees upon those Churches which you say were Combinational This proposition is evident in the Scripture Acts 15. and verse 22 and 35. Therefore now if this Church of Antioch were subject to the authority of Synods what Church might plead a freedome from the like subjection and consequently none is Independent Thus have I as it were in a Table presented you with the plain face of Truth and sent it you bare and naked as Truth should be If the visage seem old the better 't is as I intended it that hinders not but she may be comely venerable amiable for he that will reverence and love truth he must do it because she is an Ancient Matron For Quod primum verum sed enim in omnibus veritas imaginem aniccedit pâ—stremo similitudo sucoedit Tertull. Praes c. 29. cap. 31. Ex ipso ordine manifestatur id esse Dominicum verum quod sit prius tradijtum id autem extraneum falsum quod sit posteriùs immissum A rule which that learned father often inculcates but nowhere more clearly then in this fourth book against Marcion where he hath these words by aggravation Tertull. l. 4. adversus Marcion c. 5. In summa si constat id verius quod prius id prius quod est ab initio ab initio quod ab Apostolis pariter utique constabit id ab Apostolis traditum quod apud Ecclesias Apostolicas fuerit sacrosanctum which Chapter is worth your reading for there the learned man refers the Original of Bishops to the Apostles intimates their succession which in many Churches he doth more clearly in the thirty second Chapter of his prescriptions This prime Truth I have here represented with her Ancient Officers about her the Bishops with a Presbytery of which in wisdome she thought fit to raise some higher not in Office but in Degree ne quid detrimenti Ecclesia capiat And this advancement was no new device neither for we read of Metropolitans and Primates before the Nicene Council as I have prov'd after of Patriarchs Yet all this while the Church remain'd a pure Virgin Thebulis being the fiâ—st that corrupted the Church Hegesipp apud Euseb l. 4 c. 21. Tertull. because he could not be a Bishop as did afterwards Valentinus and Marcion upon the same occasion and I had almost said Tertullian himself This certainly shewes that the Office of a Bishop even then was no contemptible dignity For certainly the rejection of such men from the over-sight of a Congregational Church could never work such men to so great discontent Of such parties they were the chief even after they had failed of their expected hopes No question they were of Diotrephes minde John Epi. 3.10 they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they desired to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primates so old is that word in the Church to which because they could not be admitted they corrupted it with their doctrines Ambition is by Charron call'd the shirt of the soul Charron of wisdome being the first garment that it puts on and the last that it puts off for men while there be men will be of aspiring minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even a beggar will strive to be chief of his company and a tradesman to be Master over those of his own profession this cannot nor ever will be avoided Such thoughts have alwayes tickled Church-men Now to satisfie this desire God hath appointed higher places in his Church and so they be desired in a fair way and to lawful ends it is commendable 1 Tim. 3.1 ver 31. Conc. Afric Chalced. Sardic Naz. in Athanasij vitâ This is a true saying saith the Apostle If a man desire the office of a Bishop he desires a good work and again in the same Chapter they that have used the office of a Deacon well purchase unto themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faire step to ascend to a higher degree as first to a Presbyter then to a Bishop And it is written of Athanasius that he ascended by all these steps till he became Patriarch of Alexandria then he was set upon the highest step and yet this advancement of his or any other cannot hinder the government of the Church for being Aristocratical but confirms it rather since in this eminence he was to guide the Church not according to his own pleasure but according to the prescribed Canons of Synods and Councils from which if he erred he was liable to answer to the supreme Court of an Oecumenical Assemblie I have you see laid the foundation of the Churches government in Aristocracy of which Monarchy and Democracy are the extremes If you can shew me any Church that hath deviated from the middle way I shall confesse it to be corrupt And for the first it is easie to instance viz. the Romane Church whose Patriarch affects a Monarchy and his Courtiers and learned Rabbies the Jesuites plead stifly for it But then you must not take that way you do to prove it for the erection of Cathedral Parochial Diocesan Provincial and National Churches through his Patriarchate will never do it Since these were from the beginning in other Patriarchates and in his too when no Monarchy was ever dream'd of or challeng'd That his challenge I acknowledge to be a corruption And if any Church shall affect Democracy I shall say it is corrupted also in that it observes not that Apostolical rule of government and discipline which was then used as I have demonstrated It is then a great mistake in you to make the Presbyterial or Combinational Church to be the sole pure and Apostolical Church and that all Churches that are fallen off from that government are corrupted This if you can confirme fairely and firmly by unanswerable arguments as you make shew of then you have reason to fasten your degeneration and corruption on Cathedrals Parishes Diocesses Provinces and Nations but if this can never be done as I am assured it cannot then I shall affirme that the casting the Church into Cathedrals Parishes c. was not errour since by that the discipline of the Church might be better administred and the Aristocratical government far advanced and furthered And so having express'd unto you my thoughts in the general I now come to examine what you lay to the Churches charge in particular in the discussion of which I hope you will give me leave to prosecute my own method and I shall begin with the Cathedral which you say was the second degree but I conceive it the first Of this your words are SECT III. The words of the Letter The second degree of the Combinational Churches corruption
the Combinational was not in the erection of either because the combinational never was before either What was it precedent to Saint James his Cathedra in Jerusalem I marvail when it should begin His was then set up before the Apostles departed to preach to the whole world and under him it is not possible to conceive the Church could be Combinational Acts 1. 2. Acts 4.41 Acts 4.4 Acts 5.14 Acts 6.1 for upon necessity in that Church at that time there must be more than one Congregation for from 120. to 3120. to these were added 5000. which makes 8120. and yet more multitudes of men and women were added and still the number of disciples were multiplied And out of doubt the increase staid not here God adding to the Church dayly such as should be saved That so many thousands should meet together in any house to performe their Christian duties was impossible they must be divided into several Congregations Had these been Combinational then Saint James had been by the Apostles made Bishop of Jerusalem to little purpose for he could nor must not have taken the over-sight but of one of them the rest had been out of his jurisdiction which I suppose no wise man will ever think since the Apostles no question had the same charity and would have the same care of the rest as of that one and then would have set up as many chaires as there had been Congregations But of such we hear not of this one we do which is a sufficient evidence to me that all the Christians of that City at least if not of all Palestine were under his jurisdiction and subject to his Cathedra Out of which it will necessarily follow That the Cathedral Church was the prime institution not the Combinational and that therefore the Combinational Churches corruption was not the Cathedrals generation but rather the contrary which we have lived to see that the Combinationals generation is the Cathedrals corruption And what I have said in particular of the Church of Jerusalem is as true of all other Churches the Apostles planted and in others planted by their patterne Antioch Corinth Atheus Rome c. for the same reason holds in all these Cities where the multitudes of beleevers grew so numerous one Congregation could not hold them I aske now had the Apostles put case Peter or Paul there present had they jurisdiction over them all or had they not If they had then the Combination and Independency of Churches is at an end in the Primitive Church If they had not I wonder they should stay for divers years in one place having no more to do than to supervise one single Congregation besides that then there must be as many as there were Pastours in those Churches of equal power in their several Churches with the Apostles which he that can beleeve may digest any thing Ephesus was a great City Rev. 2.3 and had in it those who took upon them to say they were Apostles the Angel be it Bishop or Colledge of Presbyters is commended for trying them and finding them lyers if they were not of his own Congregation what had the Angel to do to try them if your Tenet be true he deserves no commendation at all but rather reproof for being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that they were is more than ever you can prove I am apt to beleeve that if it had been so the Epistle had not been directed to the Angel of the Church of Ephesus but to the Angel of such or such a Congregation in Ephesus Verse 24. And the like may be said of the Churches of Pergamos and Thyatyra Verse 18. the last being reproved for suffering the woman Jezabel calling her self a Prophetesse to teach and seduce For if the Angel had not power over all the Congregations of that City say that this Jezabel had taught in another Combinational Church which is very possible and not in his the answer had been easie Jezabel is out of my reach out of my jurisdiction and therefore you have nothing against me for her misdemeanour This that I have said destroyes clearly the subject of your Proposition the Combinational Church and that being gone what you affirme of it will fall of it self I shall therefore hereafter desire you to lay your foundation deeper before you go about to build or to speak more properly to destroy any thing upon such a groundlesse supposition which you and I have reason to suspect were it onely but for this that all the Churches of the Christian world East West North South for these 1600 years and more have been of another constitution Were it Rome alone I should suspect but when all are otherwise none Combinational no not those who scarce ever heard of Rome and all Cathedral I cannot be perswaded that the love of Christ hath been so cold to his Catholique Church to suffer this Cathedral corruption as you call it so long so universally to over-spread her face It seemes to me contrary to his promise behold I am with you to the end of the world And so I end what I had to say to this Proposition I now come to the next in which you tell us what this corruption was viz. Proposition 2. A presumption to alter and to elevate the places and appellations of the Teacher Pastour Ruler and Deacon into those unscripture-like Titles of Lord-bishop Deane Chancellour Arch-deacon TO this I in the first place shall returne you the words of Zanchy Quid quod in Ecclesis etiam Protestantium non desunt reipsa Episcopi Archiepiscopi Zanchy append de fide Aphorism 11. quos mutatis bonis Gracis nominibus in male Latina convertimus vocant superintendentes generales superintendentes Sed ubi etiam neque illa vetera bona Graeca neque haec nova malè Latina nomina obtinent ibi tamen solent esse aliqui primarii penes quos est authoritas De nominibus ergo fuerit controversia verum eum de rebus convenit quid de nominibus altercamur This first 2. Next to your Distribution I say that perhaps by Teachers and Pastors you may intend two sorts of Ministers in the Church for so I know some distinguish that Pastours in Saint Paul were such as had not onely the office to preach the Word and administer the Sacraments but had also the Church and care of souls committed to them Teachers those who laboured in the Doctrine but received no charge of Sacraments or souls Some make the Teachers to be publike professors of Divinity and Governours of Ecclesiastical Schooles but Pastours to be the Ministers of particular Congregations which I will not deny but it may be true but I shall remember you that four of the Fathers Jerome Austin Chrysostome Theodoret were unacquainted with the nicetie for they thought the Apostle express'd what belong'd to the Pastoral office under two names that the Pastour was to be Doctour to remember he must
such of your Pastours who have declin'd the name I list not to grate your eares with this harsh musick but lay your hand upon your heart and say whether the Masters of your Congregations be not the men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is my witnesse and you partly know that I never was guilty of the smoothing of any mans pride of favouring of any mans rigorous domineering Of honour I alwayes thought him most worthy who I saw did least affect it affectation of honour and desire of superiority I know our Saviour prohibits and on the contrary humility lowlinesse and meeknesse is that which he commands And yet I see no reason why it should grieve any godly minde to hear a Bishop call'd by that name with which Saint Peter will'd every woman to call her husband and Mary Magdalen call'd him who had but a spade in his hand They are not titles that can swell any man who hath not pride in his heart and that may leven as much and puffe up him that puffs at this title and bears other names as he that was once call'd Lord Bishop And so much of the titles you except against I come now to what you lay to their charge Proposition 3. Who ventured to usurp the power of excommunication in their Synods and Councils WHO is a Relative and it hath so many Antecedents that I know not whether you referre it to all the fore-going titles or to some in particular To all you should not for the Dean intermedled not with excommunications the Chancellour de facto did but should not so I grant you that was an usurpation and complain'd on and preach'd down by me as well as decryed by you The Surrogate and Arch-Deacon did but then it was not jure nativo but delegato for their commission they had from the Bishops I shall therefore more willingly conceive your thoughts reflect upon them and especially because you mention Synods and Councils which they alone at first had power to assemble But then to affirme that it was an usurped power in them to excommunicate in Synods and Councils seems to me a Paradox For I shall here ask whether the Bishops being not assembled in Synods or Councils had power to excommunicate or no If you say they had then it will seem strange that meeting in Synods and Councils they should lose this power This is as if you should say that Corporations meeting in Council should lose the power which every single Alderman had before he came thither or the people their rights and priviledges when assembled in Parliament which they had before Vis unita sortior and certainly what power any man hath to act singly and by himself when he meets with other Commissioners associated in that power he works more vigorously and his act is of the greater authority But if you shall say that the Bishops had no power of excommunication nor then nor before nor in Council nor out of it you plainly contradict the Scriptures which I shall evidence unto you by examining the Commission given the Apostles and their practice and what is true of the Apostles will be as true of the Bishops for I have before proved unto you they were their Successors and by them setled in some Churches And the ordinary power which was given to the Apostles was given to them for otherwise Christs promise cannot be verifyed behold I am with you signanter to the end of the world John 20. The Commission is extant As my Father sent me so send I you and then presently breathing on them he addes Receive the Holy Ghost Whose sinnes ye remit they are remitted whose sinnes ye retain they are retained Cyril lib. 12. in Joan. cap. 55. Cyprian de unit Ecclesiae Epist 73. ad Julian which words are understood by all the Ancient Doctours of authority as though he said that with the same power and authority my Father sent me into the world to gather and govern my Church I do also send you that is with all spiritual power necessary to your office and charge Now I ask whether the Apostles must be assembled in Council or not when they were to execute this authority if you say they must then you grant the question for then the sentence of excommunication may be passed in a Synod or Council If you should say they could not then a single Apostle could not excommunicate which I yet never heard affirmed all granting that they were pares potestate except the Papist who will have all Episcopal power and authority originally invested in Saint Peter and from him derived to others But this I conceive you will not say neither when I finde St. Paul assuming this power to himself 2 Cor. 13.10 Therefore I write these things being absent lest being present I should use sharpnesse according to the power the Lord hath given me What can be more plain power given by the Lord to me a single Apostle and therefore he tells them that heretofore had sinned Ver. 2. and to all other that if he came again he would not spare spare to lay his rod upon them For in the first Epistle he proposeth such a thing to them and wills them to consider of it quid vult is what will you 1 Cor. 4.21 shall I come unto you with a rod or in love or in the Spirit of meeknesse as who should say choose which you will Compare this with 2 Cor. 10.4 8 9 10 11. verses and you will easily conclude that a single Apostle had authority enough to lay his rod upon a scandalous contumacious offender This for the power now to the practice According to this power Saint Paul exercised judgment and gave sentence in a certain grievous case of incest among the said Corinthians in these words I absent in body but present in spirit have judged already as though I were present concerning him that hath done this deed in the name of our Lord Jesus Christ when ye are gathered together 1 Cor. 5.3 4 5 and my spirit with the power of our Lord Jesus Christ to deliver such a one to Satan Who I pray was it that censured this man was it not the Apostle himself If I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego judicavi it must be so And the same Apostle writing to his Scholar Timothy makes mention of another sentence by him pronounced against Hymenaeus and Alexander two seditious and heretical men whom saith he I have delivered ego tradidi 1 Tim. 1 2◠to Satan i. e. excommunicated and cut off from the Church of God that they may learn not to blaspheme What should I tell you that the learned draw the words of Saint Peter to Simon Magus to this purpose Acts 8.21 Thou hast no part nor lot in this matter That Diotrephes cast some out of the Church it was his fault but for this Saint John when he came Joh. Ep. 3.10 threatens to remember
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
the matter to their liking I have saith he already determined afore he wrote and before they read that part of his Epistle And what to do to joyne with them to deliver this trespasser to Satan No saith he I have already decreed to deliver him By what means what by their power and priviledge not so but by the power of our Lord Jesus Christ Then for ought we can finde in this place the Apostle though absent decreed to do the deed himself by the power of Christ and not by the consent and help of the Corinthians Certainly had this been a Priviledge of the Presbyterial Church Saint Paul would never have invaded it what an Apostle guilty of such presumption such usurpation Yea but the sentence was to be pronounced by them When ye are gathered together in my Spirit i. e. my power my authority then deliver True they were bound to do it but by what right their own or the Apostles by his certainly for it is In my spirit So all their power is delegate not native 't is derivative not primitive declarative not judiciary and consequently from this place no priviledge of the Presbyterial Church to censure any mans person can be deduced But rather the quite contrary in that the Apostle a single person judged and decreed without them I shall mind you what may well be concluded hence which is that the censure should not be past in a corner but in a full Assembly because the Apostle saith When ye are gathered together and if you shall complaine that it was otherwise I shall not stick to confesse that your complaint is just and I have and shall ever joyn with you in it But I shall adde what strength I can to your plea out of this chapter Some may say the authority was in the Presbyterial Church because the Apostle reprehends them verse 2. that they had not past censures on the peccant Ye are puffed up and have not rather mourned that he that hath done this deed may be taken from you That I may give light to this dark place A custome was used in the Church when any was to be excommunicated to joyn in mourning This duty the Corinthians had neglected and he reproves them for it they were puffed up in an opinion of their own deeper wisdome they joyned not in mourning they complained not to Christ or his Apostle that a Censure might passe on such a one This was their fault for a course they should have taken that such a one should be taken away But by whom that 's the question Not by them to be sure For Taken away from you implies that it is by the power of another not by their act for no man can take any thing from himself He may put it away not take it the expression had been veen very imperfect if this had been the meaning And so for you nothing can be included hence But again it may be objected verse 7. Purge ye out the old leaven And again verse 12. Do ye not judge these who are within where purging and judging is laid upon vos and is therefore a Church-priviledge I answer that vos is no way exclusive of the Apostles power but rather includes it for sure he may judge them that are within the Church and doth it verse 3. Vos then hath reference to this third verse Vos you gathered together in my Spirit do you purge out the old leaven do you judge those who are within You to whom the Keys are given you to whom I have delegated my power being of the Presbytery not the Layity do you judge and purge This is the clear intent of the Apostle and so hath been given by all ancient Interpreters Whence it will follow that a Presbyterial priviledge to excommunicate can have no footing in this chapter As for that other place 2 Thess 3.15 it gives no countenance at all to the Presbyterial Church for Censure For the Apostle gives order onely about a disorderly person that he might be signified to him by a letter that if occasion required he might be censured yea in expresse termes forbids them to Censure him Matth. 18.17 For he saith Count him not as an enemy that is as an Heathen for so the word enemy probably signifies Rom. 11.28 Ephes 2.16 I must confesse ingenuously unto you if I would pick out an argument against the Presbyterial priviledge to censure I would make choise of this place for to what purpose would the Apostle have this unruly man noted by a letter if they had power to proceed against him Now why nor they nor the Church of Corinth had not power without the Apostle to Censure I have given you an account before and need not here repeat it You see you must produce stronger evidence for your priviledge than hitherto you have done before I can yield it And I am confident that better you cannot bring forth Since the power of Censures must be necessarily in some hands I shall leave them in theirs that they have beene for sixteen hundred years Primarily in Bishops by commission and delegation in Presbyters and therefore much more in both assembled in Councils so that it cannot be any presumption or usurpation of power if in them they use their authority to censure any mans person of which you assign the time to be Anno Dom. 320. or thereabout when Proposition 6. Alexander Patriarch of Alexandria began this usurpation against Arius and Eusebius Bishop of Nicomedia in the reigne of Constantius and Constance JF there were no more to be said for it yet this were Antiquity sufficient that it was used in the Church before the Nicene Council about 1300. years ago This would be thought on 2. Next I could wish that you were better versed in the Records of the Church the histories of those first times and acts and proceedings of Councils for then I am perswaded you would never have pointed out Constantines dayes for the babe-age of that usurpation for clear it is that there then was no more done but what was ordered to be done and was done before Read but the Apostolical Canons Apost Can. 3.6 7 8 12 29. and in most of them you shall meet with these phrases Si quis Episcopus Presbyter Diaconus Laicus c. be found guilty of such or such an offence deponatur excommunicetur dejiciatur eijciatur abjiciatur communione privetur damnetur ab Ecclesia penitus abscindatur Again in the Council of Ancyra order is taken that some be deprived of the Sacrament for three some for four Conc. Ancyr c. 4 6 8. some for five some for fifteen years some a longer time all which space they should be reckoned among the penitents Basil Can. 58.77 to which order those two Canons in Basil give great light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again Can. 77. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zozomen lib. 7. cap. 17. For these were the four Classes of the Penitents
been the father and founder in this Land even then when he was stoutly and stifly oppos'd by the Monks of Bangor Anno Domini 596. and in the reign of King Ethelbert witnesse Fox his Martyrol page 119. together with the rest of our Eng. Hist and Evagr. lib. 2. c. 8. Reply Sect. 5. YOu so promiscuously use these termes Presbyterial and Combinational that I know not readily how to shape my answer for were I to deale with the Presbyterians I should reply one way but to you I must returne another answer You say here that the third degree of corruption was when it degenerated into the Provincial Church But this is not likely for when the Church became Cathedral and Parochial your Combinational Church vanished it was no more now what hath no existence cannot by degrees degenerate since degrees belong to qualities which have must have some subject to exist in Had you then said the Church by these degrees rottened it had been sense but to say that that which long before this was not did rot and degenerate is not intelligible But to omit this I shall now consider in what you place this Degeneration 1. This was when it climed to be stiled a Provincial Church 2. When the Pastour was not afraid nor ashamed to assume the name and office of Arch-bishop and Metropolitane 3. When he left the servile and subservient names or titles of Prebend Surrogate and Vicar-General to inferiour Officers 4. That of this proud and prophane Pest-house Austin sent from Gregory was the father and founder in this our Land This is the summe of what you deliver To which I returne you this answer with what brevity I can 1. The degeneration was when it climbed up to be a Provincial Church But what if this prove no Degeneration at all For every thing is said to degenerate when it is changrd to the worse whereas this change if there were any which I shall not easily grant you was into the better for by this the Church was better ordered and governed than it could be without it At first the Church was so small that an upper roome was able to containe it it enlarged in Cities then in Countries after into whole Provinces Governed it must be when small or great and governed it was by the Apostles while they lived and by those whom they appointed These Governours by them placed were seated in chief Cities as at Jerusalem Antioch Ephesus Corinth c. And because they had the Provinces allotted to them the Churches were called Provincial This I have shewed before clearly in Titus who was set over Crete But it may be said the Provinces were not then converted how then could such Governours be set over them This is not material For as the Apostles might rightly be called the Governours of the whole world because Christ committed all Nations to their charge though at first a small Congregation did obey them actually So that Governour that was placad in any Metropolis or chief City by them though actually he had in his communion and subjection some few yet he had in Charge the conversion of the whole Countrey and being converted they were under his government and he was called their Metropolitane That you startle not at the word I have told you before that it was very ancient to be found in the Apostolical Canons in the Nicene Antiochian Conc. Ephes edictum post adventum episc Cypri and Ephesine Councils the words of this last Council being these It seemeth good to this sacred and Oecumenical Council to reserve unto every Province untouched and undiminished the rights which they have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the first beginning every Metropolitan having liberty according to the old custome to take the copy of our Acts for his security I know well what you will cast in my teeth that this was the wisdome of the flesh and the wisdome of the flesh is enmity with God But first consider that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a custome of old and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a custome from the beginning and the period of that may be for what we know to the contrary set in the Apostles Secondly I deny it absolutely to be the wisdome of the flesh For there is flesh that is unregenerate and the wisdome of that flesh is enmity with God for ambition that is a corrupt quality residing in it will prompt it to desire honour covetousnesse to aime at wealth selfe-love to promote and serve its lusts But there is flesh again that is regenerate and borne anew which is contented to be guided by Gods Spirit instructing a man to obey Gods will revealed in his Word and this is not enmity with God I shall never think that Grace outs any man of his reason it may perfect heighten enlighten it but darken or dimme it it can never do Whatsoever therefore a man shall do by the light of reason raised by Grace to this pitch I shall not call it the wisdome of the flesh nor be perswaded it is enmity against God The first Fathers of the Church were men very eminent for the graces and gifts of the Spirit men who were signal for illuminated reason Even reason taught them that there must needs be confusion where there was no order where there was equality there could be no order and therefore in an equality it was not possible the Church should continue They saw that there was in one family but one Master in one Army but one General in one ship but one Pilot in one Bee-hive but one King reason taught them that there must be and experience that there was sub supra in all Societies and therefore that it must be so in the Societies of Gods people Thus farre nature But Reason improved by Grace taught them again that God would not be served according to mans inventions and therefore they must look that though Reason suggested this or that yet nothing must be done that was contrary to Gods will revealed in his Word They here then cast about to finde if they could any thing contrary to what reason dictated now this appeared not but rather the contrary for they found it written Let all things be done decently and in order all to edification and that this was a precept for the regulating of the Church And upon it it was established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning to this day that in all Provinces there should be one chief Bishop which from the mother City was called a Metropolitan to whom all the other Bishops should be subject and who to him should be accomptable for what was done through the whole Province This then was not the wisdome of the flesh but the wisdome of God who would have all things done in order If any man did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach other things than he taught or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach any new things and not according to the
then a Gentleman The like argument to this is used by those of the Combination At Rome they finde a houseful of Christians at Corinth another handful met together in the house of Cloe. Rom. 16.5 1 Cor. 16.29 1 Cor. 1.11 In Asia there is mention made of single Churches but by the way that these were bourd together by a Church Covenant and a separate and Independent Congregation that had no relation to the Presbytery in those Cities that is not mentioned not a word of that Then there were no National Churches this was afterwards brought in by lordly Prelates Oh if we might but see the Church restored again and all things done according to the pattern in the Mount then it would be a glorious Church Gods people precious people all Kings Priests and Prophets within their own doors You then of the people even the poorest Plow-man and ignorantest Mechanick should recover his right primo questu and be subject to no other Pastours and Elders then were of your own choosing nor to them no longer then pleased you Now is not this kind of arguing very plausible in the peoples ears Oh how they will hugge themselves when they shall finde themselves to become some body Let us say they but joyne our selves in this Combination and then God knows what goodly great things we may come to be we may come to be Pastours to feed we may come to be Elders to rule the flock we may come to be Deacons and carry the bag and if we sail of these our hopes yet however we have voices in the Election of Church Officers and the highest of them all must depend upon us This is that which tickleth the multitude to reduce the Church to the house of Cloe as those Sophists would do the world to the Ark of Noah Now one of these is as absurd as the other as contrary to reason to bring back the Church to particular houses and Combinations as it is all the societies of men to domestical government Shall an example or two which yet comes not home neither be pleaded against a cloud of witnesses to the contrary when we can instance in Presbyteries constituted by the Apostles in chief Cities which were heads of whole Provinces shall we plead that two or three houses were patterns in the Mount This is so childish a fancy so weak and unreasonable an imagination as if they would reduce themselves to their infants Coats now they are grown men or think they are bound to wear a leathern girdle because Saint John Baptist did so To conclude this point we dare appeal to the consciences of any of these bodying Christians whom charity may presume to be godly and judicious Dr. Gauden whether they finde in Scripture or have just cause to think that the blessed Apostles ever constituted such small bodies of Covenanting Churches when there were great numbers and many Congregations of Christians in any City Province or Country so as each one should be thought absolute independent and no way subordinate to another Whether ever the Apostles required of those lesser handfuls those peti-toes and fingers of the body which might and did Convene in Cloes house any such explicite forms and Covenants besides those holy bonds which by beleeving and professing of the faith by Baptisme and Eucharistical communion were upon them Or whether the blessed Apostles would have questioned or denyed them to be true Christians and in a true Church or have separated from them or cast them off as not engrafted in Christ or growing up in him who without any such bodying in small parcels had professed the name of the Lord Jesus Christ in the due use of the Word Sacraments Ministry who endeavoured to lead a holy life themselves and sought by all means which charity order or authority allowed them to represse the contrary in others The wisdome of these first planters of Religion was so great their charity so warme their perswasions to unity so earnest the Character they set upon those who separate so black that it cannot be beleeved that ever they would admit of a rent in that body which was instructed by one head enlived by one spirit formed by one faith and quickned by one and the same hope And if these excellent Christian vertues had continued we had not seen the seam-lesse Coat of our Saviour rent into such small shreds as we behold and lament at this day And so much of this 2. The next thing that in general you charge the National Church withal is that they took up the customes you name by a Jewish imitation COncerning which I have divers things to reply First if we must be accused for this apish imitation of the Jews yet we are not the only Apes since you for this are no lesse guilty than our selves and then you know qui alterum incusat probri ipsum se tueri oportet For do you not imitate the Jewish Sanedrim in your Elderships why is it else that from it most of your party fetch their defence why from it do they borrow their light to expound dic Ecclesiae Again that the Scripture is not to be read except expounded is your common tenet we presse you for a precept for this and none you do nor none you can bring only you produce the example of Ezra the Scribe Nehem. 8.8 that he read the book and gave the sense and upon this example you do it and tell us it is to be done now what is imitation but the following of an example Besides you your self would have all your Elders stand and sit together in the face and full view of the whole Assembly now what command can you finde for this all you can say for it Verse 4. is the pattern in the former place of Ezra and then I hope you will not deny but you in this are to answer for a Jewish imitation also Your letter bears date the 22 day of the eighth moneth which is you know to speak the language of the old Jew Secondly I ask how ever you can make good that in most of the instances which you alledge that the Christians took their pattern from the Jewes after they were formed into a National Church and were put under the Ceremonial Law If in these they imitated any I may as easily say that they took their pattern from the Patriarchs for these before the Ceremonies of the Law were imposed as you can reflect upon the Nation of the Jews For the Patriarchs had their feasts their places whether to bring their offerings Gen. 8.20 13.18 28.22 33.20 Gen. 2.2 Exod. 5.1 They acknowledge a high Priest Gen. 14.18 They paid tyths Gen. 14.20 28.22 Four then of these five frivolous traditions as you call them were in use before the Jews were a setled Nation and to those old and first people of God the Primitive Church might have an eye when they admitted these usages as well as to
their posterity And the Jew strictly so taken need be cast in our teeth no more Thirdly Suppose it were granted that these customes were brought in by a Jewish imitation yet it will not hence follow that they are ere the worse or are therefore to be rejected The objection is old Hook Eccl. pol. lib. 4. Sect. 11. and to it Mr. Hooker hath given a satisfactory answer For the Jewish Ordinances were of two sorts positive or moral The moral were never to be abolished the positive again were such which were not necessary for ever to be retained or such as were left indifferent to be kept or not Sacrifice and circumcision were of the first kind and must necessarily be removed which was done in their due time in these the Christian Gentiles no not at first after the decree Acts 15. must not imitate the Jews But for the second sort such which were of an indifferent nature to be kept or not to be kept of which kinde I will by and by produce many instances the Gentile Christians were no way blameable if they conformed themselves to the Jewish custome Leo Serm. sept de jejun mensis septim which gave Leo occasion thus to begin his Sermon Apostolica institutio dilectissimi quae Jesum Christum Dominum ad hoc venisse in hunc mundum noverat ut legem non solveret sed impleret ita veteris Testamenti decreta distinxit ut quaedam ex iis sicut erant condita Evangelicae eruditioni profutura decerperet quae dudum fuerant consuetudinis Judaicae fierent observantiae Christianae And this very fast of the seventh month then kept may serve for one instance Another shall be that Apostolical decree Acts 15. imposed on the Gentiles that they abstained from meats offered to Idols and from blood and from things strangled and from fornication Acts 15.29 R. Solomon liber qui Seder Olam inscribitur For the understanding of which decree know we must that among the Jews were two kind of Proselytes the first were called Gertzedek or Proselytae justitiae or foederis for he submitted himself to circumcision and the whole Mosaical Law The second were called Ger-sahagnar Proselytae portae a Proselyte or stranger within thy gates Deut. 14.21 such was Naaman the Eunuch c. He was not circumcised nor bound to observe all the Mosaical Rites Only it was an opinion constantly received among the Jewes that God delivered unto the sonnes of Noah seven precepts which went under the name of Noahs seven Commandements 1. Judgments and punishment for Malefactours 2. Blessing and calling on the Name of God under which was contained the keeping of the Sabbath 3. Disclaiming Idolatry 4. Uncovering of ones nakednesse or all unclean knowledge in the flesh 5. Shedding of blood 6. Robbery and rapine 7. Not to eat of any living creature whereof the blood was not let out Foure of these Commands the Gentiles were apt to observe of their own accord nature leading them thereunto but the other three the Apostles thought good to impose upon them viz the third the fourth and the seventh to give content to the Jewes that the Gentiles being conformable unto them in the observation of these Laws of Noah they might cleave the better together Dare any man now say the Apostles were too blame to bring the Gentiles to a Jewish imitation what should I tell you that all the East Church and we in this Island did celebrate the Feast of Easter upon the fourteenth day of the first moneth upon what day of the week soever it fell untill Constantines time and was not this a Jewish imitation for which indeed Pope Victor condemned excommunicated the Eastern Churches and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he himself for this presumption and rashnesse is condemned and censured by Irenaeus That the Christians at first kept the Jewish Sabbath as well as the Lords day That the West Church celebrated the Eucharist in unleavened bread is a known truth to all that are acquainted with antiquity and what were these but Jewish Rites and whence could they learn them but from the Jewish Synagogue and yet I never read any condemnation of the Primitive Church for these Whence had they their osculum pacis whence then Agâ—pae but from the Jewes From hence then two conclusions there are which may be evidently drawn The one that whatsoever positive Laws the Apostles or their Successours did bring in between the Churches of Jewes and Gentiles it was in those things onely which might either cease or continue a shorter or a longer time as occasion did most require The other that things indifferent though brought in by the pattern of the Jewish Synagogue yet are not to be condemned and cast out upon this ground because they are of a Jewish imitation If these instances be not sufficient I yet shall adde more that may convince any man who will not be obstinate It is an ordinary observation which P. Fagius in his notes on the Targum first suggested to me and after him Dr. Godwin Fagius in praeced Hebr. Godwin antiq lib. 3. cap. 2. Hamm. vind Liturg. Sect. 43. Cass Liturg. pag. 1. Gen. 48.14 Godw. ant lib. 1. cap. 3. and Dr. Hammond and George Cassander assert that many of the Jewish Ceremonies were imitated by Christ himself under the Gospel I might shew it you in the imposition of hands a forme of benediction among the Jewes as ancient as old Jacob in blessing Manasseâ— and Ephraim and as often used by Christ to the same purpose But I rather choose to do it in the two Sacraments and in the censures of the Church To the making of a Proselyte one of the three Ceremonies required as purification by water which yet was not Sacramental till Christs institution now the Baptisme by water commanded by our Saviour related to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or washing of Proselytes which was used by the Jews at their admission or initiation After the Jewish Feasts they had a Postcaenlum of which Cassander at large thus discourses Primum omnium Judaeus Paterfamilias cum fuis convivis mensae accumbit Cass Liturg. cap. 1. pâ—culum vino plenum dextra manu tenens Precatur in haec verba Benedictus sis tu Domine Deus noster Rex mundi qui creas fructum viâ—is Quo dicto primus omnium vinum degustaâ— quod idem continuo onnibus mensae accumbenibus bibendum porâ—igit Postea panem quem intâ—gram esse massam oportet accipit eumque utraque manu tenendo his verbis consecrat Benedictus sis tu Domine Deus noster qui educis panem de terrâ Hoc dicto pan m frangit ex eo particulam comedit ac singulis mensae accumbentibus singulas buccellas distribuit Hinc consâ—quenter prolixam dicit precem qua in prece gratiâ—ram actiones non solum pro concesso omnibus alimento sed pro omnibus beneficiis olim patribus
the same song In these passage Revel 15.3 Bright in lec of holy Scripture we have set formes of prayer somewhere commended somewhere commanded somewhere used somewhere reiterated and all inspired by the holy Ghost and therefore certainly the use of them can be no quenching of the holy Spirit whom we finde to enflame our hearts in rehearsal of these sacred formes 3. And in the last place if we look upon the custome of Gods people find we shall that in all places and in all ages they have made use of publique set and sanctified forms of prayer Hâ—gesippus an ancient writer one that was near the Apostles times writes that St. James chosen Bishop of Jerusalem by the Apostles themselves for a forme of service or common prayer compos'd by him for that Church yet extant was call'd Jacobus Liturgus To omit Justin Martyr in whom I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prescribed prayers in Origen Just Mart. Apol 2. Orig. lib. 6. contr Cels Cypr. in Orat. dominicae Perk. resut of the real presence Fox Mart. fol. 1275. In Cyprian we find the Priest before prayer using this Preface Sâ—rsum corda and the people answering habemus ad Dominum which forme as Perkins confesses was used in all Liturges of the ancient Church This then was no rag of Rome but as Mr. Fox truly saith was borrowed from the Greek not the Latin Church Which is so true that the Centurists confesse that in the blessed Martyr Cyprians dayes without all doubt formulas quasdum precum habuerunt Be pleased to look in the latter end of my Catechisme where you shall finde the old Lyturgies cited to that purpose And as Christianity begun more and more to flourish so were the Fathers of the Church careful that the people should not be destitute of these excellent means to serve God the Bishops for their several Diocesses composing their Liturgies Basil for Cappodocia and those parts Chrysostome for Constantinople and the Greek Church under his jurisdiction Ambrose for Milan Gregory and Isidore for the Westerne Churches all which are extant to this day and out of these and some more ancient attributed to the Apostles themselves all the famous and known Churches of the world have composed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we among the rest so that it was no vaine brag which Arch-bishop Cranmer made that if he might be admitted to call Peter Martyr and four or five more unto him he would make it appear that the same forme of worship which was set forth in the Book of Common Prayer had continued for substance even then one thousand five hundred years and give me leave to adde this to the honourable burial of it since it must be buried that before it was authorized and published in that beauty we lately saw it it went under the file fifteen times And by what men even by those who many of them sealed the truth of it with their blood in the fire It should seeme about those former times when those Liturgies were first published there were some so wedded to their own fancies that they preferred their own conceptions before the Churches Ordinances and yet they came not to that brain-sick-fancie as to bring into the Church extempore prayers Angry they were not with set formes but displeased because they might not make them And against these two famous Councels have provided Concil Laod. Ca. 18. Can. 159. Concil Mil. c. 12. Caranza legit comprobatae first that of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad horam nonam vesperum celebretur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Africa the Milevitan Councel more expressely Placuit ut preces orationes quae probatae fuerunt in Concilio ab omnibus celebrentur nec aliae omnino dicantur in Ecclesia nisi quae à prudentioribus tractatae vel compositae in Synodo fuerunt sufficiently divised considered or approved by the wiser men and allowed in a Synod and the reason which the Councel addes is most essectual ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum Which is the very reason that Master Selden one of the last Assembly gives for the Jewish Liturgy from Ezra's time Seldens notes in Eutychium The Jews saith he about the end of the Babylonish Captivity had their ancient manners as well as language so depraved that without a Master they either were not able to pray as they ought or had not confidence to do it And therefore that for the future they might not recede either in the matter of their prayers through corruption or expression through ignorance from that forme of piety commanded by God this remedy was applyed by the men of the great Synagogue Ezra and his one hundred and twenty Colleagues out of which words Doctor Hammond makes this collection Ham. viero of the Direct Sect 15. That one special use and benefit of a set forme is not onely to provide for the ignorance but to be a hedge to the true Religion to keep out all mixtures and corruptions out of a Church To this purpose 't is no newes to tell you that all reformed Churches abroad have some forme of worship or other that Master Knox in Scotland composed a Liturgy for that Church That those zealous brethren who were so earnest for Reformation in Queen Elizabeths dayes Anno 1585. though they complained to the Lord Burleigh against the Church Common Prayer-book yet professed they were not against Liturgy and 't is evident they were not by the composing of two formes one year after another And here I cannot choose but put you in minde of a passage of Master Cartwright which I have seen in a little Manual of his in answer to one that charg'd him as an enemy to set formes To which his reply was that he was so farre from this conceit that if any were pleased to come to Coventry where he then did preach and hear his Lectures they should before and after his Sermons hear the same prayers used by him except that portion of Scripture upon which he insisted gave him occasion to adde some few words I shall shut up this point with the judgement and practice of Master Calvin Calvin epist ad Protect his judgement he hath fully declared in his Epistle to the Protectour then Quod ad formulam precum c. As for formes of Prayers and Ecclesiastical rites I very much approve that it be set or certain From which it may not be lawful for the Pastours in their function to depart that so there may be provision made for the simplicity and unskilfulnesse of some and that the consent of all the Churches among themselves may more certainly appear and lastly also that the extravagant levity of some who affect novelties may be prevented Thus he And his practice is evident The Liturgy by him composed for Geneva being yet extant I
to succeeding ages with more certainty when they are measured out by Hymns 2. This is one reason but this is not the sole for this is done to edifie Men I conceive are then most edified in Religious Worship when their affections are ordered as becomes pious and devout men Now in the World there is not any thing of more power than is a Musical Harmony either by instrument or voice to quicken a heavy spirit to temper a troubled soul to allay that which is too eager to mollifie and soften a hard heart to stay and settle a desperate In a word not any way so forcible to draw forth tears of devotion if the heart be such as can yield them whence Saint Augustine makes this Confession to Saint Ambrose Aug. Conf. l. 9. Quantum flevi in Hymnis canticis Ecclesiae tuae Men may therefore speak their pleasures but let reason be heard to speak and then the songs of Zion will much edifie if not the understanding because as they say they teach not yet they will build up the affections very much which are more requisite in this work or he that doubts of it let him remember Basha's Ministrel that composed his own soul and Davids Harp which allayed Sauls madnesse No art in Divine Worship can be of more use than this in which the minde ought sometimes to be inclined to heavinesse sometimes to a spiritual extasie of joy sometimes raised to a holy zeal and indignation ever carried with such affections as is sutable to the present occasion 3. And yet I do not I dare not say it doth not teach for are there not good instructions in Psalms not many profitable lessons in Anthynms and these by the sweetnesse of melody find the easier entrance and longer entertainment Hear the judgment of the great Basil When the Holy Spirit fore-saw that mankinde is to vertue hardly drawn Basil in Psalm but is propense to what delights it pleased the wisdome of the same Spirit to borrow from Melody that pleasure which being mingled with the heavenly mysteries might by the soft and smooth touch of the eare convey as it were by stealth the treasure of good things into the minde To this purpose were the Harmonious tunes of Psalms devised for us that they who are yet in knowledge but babes might when they think they sing learn Oh the wise conceptions of that heavenly Teacher which hath by his skill found out a way that doing those things wherein we delight we may also learn that wherein we may profit 4. This is the lesson may be learned from the Ditty now from the sweet agreement of these voices and instruments Christians may learn to agree One Harp or Viol out of tune abates the pleasure of the rest and one jarring Christian Couper in Rev. 5.8 and therefore much more many marres the Musick of the whole Church Oh how melodious was the praise of God when it came from men of one heart and of one minde as pleasing then as is the symphony of well tuned instruments Let us then learn from the songs of Zion to come into tune again these discords and harsh sounds God likes not in his service Pliny secundus Ep. lib. 10. 103. citatur a Tertull. Apolog. cap. 2. Euseb l. 2. c. 17. Pallad in Hist Lausiaca 5. Upon these reasons rhe Primitive Christians sung their praises to God In Pontus and Bythinia Pliny writes to Trajan the Emperour that their onely fault was that they met before day to sing Hymns to the honour of Jesus secum invicem I pray mark those words for they speak for the use you mock at of Quiristers for it was secum together and Invicem by turns that is Quire-wise And in Nytria Philo the Jew and he lived in Caius Caligula's time and after him Palladius deliver that they were accustomed in their Temple with Hymns and Psalms to honour God sometimes exalting their voices together and sometimes one part answering another wherein he thought they departed not much from the pattern of Moses and Miriam In Ignatius the first of the Greek Fathers we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat ad Antioch Concil Laod Can 15. 1 Cor. 14.16 Socrat l. 6. c. 8. and after mention of them in the Councils and what should they be but Quiristers which Saint Paul is also supposed to intend when he asks Hath he a Psalme At Antioch Socrates affirms that Ignatius began the custome of singing of Hymns interchangeably upon a vision of Angels And if Ignatius did not yet one who is of more authority did I mean the Prophet Isaiah for he saw the Lord sitting upon his Throne and above it stood the Seraphims Isa 6.1 2 3. and one cryed to another and said Holy Holy Holy Flavius and Diodorus continued it in the same Church against the Arrians Damasus and Ambrose brought it into the West Vide Hooker Eccl. Pol. lib. ◠Sect. 39. And among the Grecians Basil having brought it into his Church of Neo-Casarea to avoid any thoughts of singularity and novility pleads for his warrant the Churches of Aegypt Lybia Thebes Palestine the Arabians Phenicians Synians Mesopotamians among whom the custome was for his was such to give power to one by him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaunter Basil ad Neo-cas to begin the Anthymne and then the whole Quire came in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These were the songs of Zion which our fore-fathers used and it is and ought to be our grief that they are not heard still For who that hath an Harmonious soul would not sit down and weep to be deprived of that Harmony which the Angels and Saints practice which so many Christian Churches have received before Papistry was thought of so many Ages kept on foot That which entunes the affections that which teacheth us so many good Lessons filleth the minde with comfort and heavenly delight teacheth us to be of one heart one minde and makes the praise of God to be glorious In a word that so fitly accords with the Apostles exhortation Speak to your selves in Psalms and Hymns and spiritual songs making Melody and singing in your hearts unto the Lord would not upon slight or rather indeed no grounds be cast out of the Church And that you or any other doubt the lesse that Psalmodie is no new device but of very ancient institution in the Church David exhorts young man and Maidens old men and children to praise the Name of the Lord. In which even Children were so skilful Psal 138. that they received Christ into Jerusalem with an Hosanna and applyed fitly those words to him Blessed is he that cometh in the Name of the Lord. Among us saith Hieron Hieron ad Marcellum Basil in Psal Chrysost Han. 9. in Coloss you may hear Plow-men singing Psalms at the Plow-tail And Basil bids an Artisan sing Psalms in his shop Chrysostome layes this charge upon the parents that
and therefore I hope when you write next you will shew more Christian love To conclude the Corporation of which the British King was head was as I have prov'd both Canonical as adhering to the Canon of the Scriptures and Spiritual as endow'd with the Gifts and Graces of the Spirit and so your reason hath no reason at all in it Well if this will not do it a second shall which is 2. Partly because of the said National Corporations inconsistence with the Scripture precepts Mat. 18.17 1 Cor. 14.23 which doth require its ordinary congregating in one place The words of the Letter A Wonderful demonstration ' The Church must be gather'd together in one place to the service of God as that place of the Corinths proves and must be assembled to exercise discipline as in that of Matthew therefore there may be no national Church therefore no head or governour in that Church Baculus in angulo 'T is as if you should argue thus such or such a County must meet together to elect a Burgesse to the Parliament or to see justice done at a Quarter Sessions or at an Assize therefore it is inconsistent that there should be a head over the Nation whereof they are parts Who sees not the absurdity of such an argument But now in particular to these places The first is Matth. 18. vers 17. And if he shall neglect to hear thee tell it to the Church which is so difficult that St. Austin saith of it dicant qui possunt si tamen probare possunt quae dicunt ego me ignorare profiteor And the reason is because the word Ecclesia is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a term of divers acceptions and from terms aequivocal nothing can be concluded till distinction be made But this I must tell you by the way that no man by Ecclesia understood the Combinational Church til you arose and therefore you can never conclude out of this place that a head of a National Church is inconsistent with Christs precept For the Pope Presbyter Praelate all acknowledge a National Church and a head of a National Church and yet never thought that they did transgresse Christs precept Your proof therefore cannot stand secure til you have everted the claim of every one of these no more then til he who pretends a right to a piece of Land which is in other mens possessions hath shew'd his own title to be only good and all the rest of no force Be not so hasty then with your inference for there 's not one of these who will not say you are an intruder It would fill a book to tell you what is written and what I have read upon this place Whether by the Church you are to understand a civil or an Ecclesiastical consistory or whether a mixt because our Saviour alludes out of question to the Jewish Sanedrim Beza Annot. in locum Rutherf cap. 8. Then whether by the Church again you are to understand the whole Congregation or the chief in that Congregation the Elders say the Presbyters only you as by Rutherfords disputes against you I guesse the whole body of believers or as the Prelates contend those to whom Christ gave the Keys meaning the Apostles and their successours Yet farther whether the wrong to be here tryed by the Church be only that which is private because of those words If thy brother trespasse against thee Lastly whether our Saviour speaks here of any Church censure at all because our Saviour saith not let him be excommunicate but sit tibi Let him be unto thee as a Heathen and a Publican Among many interpretations of these words I shall propose one which I preferre above the rest as that which to me carrieth the fairest evidence with it The Jews were at this time conquered by the Romans under their power and judicatory yet they left unto the Jews so much power as to judge betwixt man and man according to the Law of Moses reserving strangers and Publicans to be tryed in the Romane Court. This being the state of the Jews when our Saviour spoke these words in private quarrels and actions Christ proposeth three degrees of proceeding The first by the Rule of charity If thy brother trespasse against thee tell him privately of the wrong offered thee betwixt thee and him alone and if this prevail not in charity go one step further call two or three Witnesses and rebuke him before them manifest the wrong if he hear thee thou hast wonne thy brother there ought to be an end of the debate This is the first direction 2. But say he be yet refractory then thou mayst proceed further even by the order of Moses Law then convent him before the Mosaical Magistrate the Triumvirate the 23. or the great Sanedrim the 71. Dic Ecclesiae 3. But if he will not hear them to which he is bound by Moses Law then take help from the Romane Soveraignty Let him be unto thee as a Heathen or Publican esteeme him for a brother Jew no longer but proceed against him in that Court where Heathens and Publicans were to take their trial This is the natural and genuine Exposition of these words the precept belongs to the state of the Jews at that time and cannot be applyed to the Christian Church except by the way of Accommadation For it is clear that the case Saint Peter put was of private wrong Master how often shall my brother sinne against me and I forgive him and the case is put of a private wrong if thy brother shall trespasse against thee c. Whereas those cases in which the Church ought to proceed must be notorious and scandalous in which it is not necessary that the two admonitions precede either that private or the other under Witnesses neither after sentence past by the Church is the man to be accompted in the state of a Heathen or Publican for Christ and his Church did never refuse to converse with either So that it as not proper to understand these words of the Christian Church which then was not That yet they may be referred thither I gain-say not but then that which will be collected from hence can be no more but this that in the Church of Christ there must be a Court erected And so there alwayes hath been that it be Combinational onely there is not any man who looks upon this place with an unpartial eye can ever say that in this place there is a precept for it He may with more reason conclude the contrary because the Church concerning whom the precept was given Dic Ecclesiae was the Jewish Church which is confessed at that time to have been National not Combinational In this place then you missed your mark As for the other That to 1 Cor. 14.23 I wonder what you can pick out of it for a Combinational Church much lesse a precept for it The words are If therefore the whole Church be gathred together in one place
c. or as it is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that may be about the same thing It puts me to stand what you can collect from hence that may serve your turn Gather you may that the whole Church at that time was small or so many as could conveniently meet together in one place or that they met about one and the same service but that there was a precept here given that those which met together must be combined in a Church Covenant is a collection out of your own brain Before your Combination was heard of the Church met together in Synods Provincial National Oecumenical men met together in one place to serve God and therefore the meeting together in one place will never be inconsistent with Scripture precepts But in case these two places should prove infirme you have thought upon your Optiones your seconds to undertake the Combate 3. Seconded and aggravated by its notorious inconformity to the Scripture patterns SEconds commonly are men more skilful at their weapons then the prime Combatants and so then should these Scriptures be of more evidence to prove what you intend that the National corporation is inconsistent with these Scripture and no way conformable to the Scripture patterns which are as you alledge Ephes 2.19 22. Philip. 2.15 Revel 5.9 Where the Combinational Church is called not a whole Nation but a holy City a growing Temple spiritual House or a sinne-enlightning and soul-saving Church gathered built framed culled and called out of and from a carnal and crooked Nation which was both dark and darknesse it self witnesse what is written Ephes 5.8 These places of Scripture I have reviewed and I do not finde one syllable of the Combinational Church in any of them Alchymists who professe themselves skilful to extract gold out of a pibble may perhaps light upon some such thing but this passeth my art There was a man who was wont to stand upon a Key at Athens and every ship that approached the Harbour he judged to be his own The like you do by Scripture and every Text where you can but meet with the name of Christs Church presently you conceit it makes for your Combinational had not your head runne this way you would never have alledged these In that Chapter to the Ephesians 't is the Apostles purpose to shew that the partition betwixt Jew and Gentile was by Christ taken down He was laid in the foundation for the cornerstone and both Nations built and united in him unto one Church so that both by him in one Spirit had accesse to the Father The Gentiles were no more strangers and Forreiners but fellow Citizens with the Saints and of the Houshold of God built upon the foundation Jesus Christ being the corner stone in whom the whole building fitly framed together growes into a holy Temple The end was as you cite Philip. 2.15 That they should be blamelesse and harmlesse and the sonnes of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as lights in the world And these were they Rev. 5.9 who were redeemed by Christs blood out of every kindred and tongue and people and Nation But what could not all this be effected but within your Combination No fellow-Citizens of the Saints none blamelesse and harmlesse and sons of God none redeemed by Christs blood but those within your Church Covenant What Arrogance is this what Papisme what Doâ—â—isme all other are notorious Inconformists without the lists of Christs Church by your rule a carnal a crooked Nation darknesse it self and how then can they ever hope for salvation Fye fye give over this peevish singularity and since Christ hath redeemed by his blood some out of every kindred tongue people Nation let those whom he hath so freely and dearly bought be fellow Citizens with the Saints whether they be of your Combinational Church or not The consequence is very sad which may be drawn out of your own words and if I have forced them beyond your intention I am not altogether too blame in it since it may move you hereafter to look that words which may be construed to an uncharitable sense fall not from you But yet that I may be more particular in my answer The Apostle here describes to us the Catholick Church and not any particular in the judgment of all interpreters under the similitudes of a City a Temple a House a City which is governed by the same Laws under one King a Temple consecrated to the same God and sanctified by the same Spirit a house in which the domesticks are all under one and the same father of the family The Citizens of this City the Worshippers in this Temple the children servants and attendants in this house and family are both Jews and Gentiles The time was when it was not so for the Gentiles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliens and strangers no free denizons of this City but now they are enfranchized and made fellow-Citizens of the Saints they were not a people but now are admitted for his people but now admitted into his Temple with his people to offer praise and prayers unto him nay which is yet more are themselves living stones of this Temple they were afar off but now are come so near that he acknowledges them for sonnes and houshold servants This City is so ample this Temple so spatious this house so great that it takes in both the Saints triumphing in heaven and that part also of this Corporation yet Militant on Earth of what Nation soever This being the full scope of the Apostle here I wonder that you should put such a restraint upon his words as to limit them to your Combinations 't is overmuch boldnesse in any part to usurp and appropriate that to it self which belongs to the whole A holy City this is called you say not a Nation true 't is so here yet in Saint Peter 1 Pet. 2.9 this holy City is a holy Nation which shews there is no strength in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that the same Church which is a City in one Apostle is a Nation in the other and then out of the one I shall as easily prove a National Church as you out of the other shall prove a Combinational A City it was and who were the Citizens Jews and Gentiles that is evident in the chapter now say if you can without blushing that such a multitude of all kindreds languages nations people could combine and meet together in one place which is one of the ingredients of your Combination if Amesius says true Farther yet had it been only of the Ephesians that St. Paul had spoken this had been no convincing argument that he spoke of a Combinational Church For that the Ephesians were a people and Ephesus the Metropolis of that people which did impart her priviledges to all those in Asia the lesse who were under her jurisdiction A City at that
time being not taken as it is now with us strictly for one determinate Town as London Bristol c. but for a whole people which enjoyed the priviledges and immunities of that republick as in A hens Lacedaemon Corinth c. and is now at Florence Venice and divers other places A holy Temple you say it is and what of that must it therefore be of necessity a Combinational Church this would shrink your Combination to a small number nay to principium numeri to one alone if you presse the Metaphor too far for St. Paul asks every Christian Know you not that ye are the Temple of God and that the Spirit of God dwelleth in you If any man defile the Temple of God 1 Cor. 3.16.17 2 Cor. 6 16. him shall God destroy for the Temple of God is holy which Temple ye are You see then out of this Metaphor you cannot conclude a Combination Yea and much lesse out of that which followeth a spiritual house For the house of God is taken for the whole Church nay a National Church Moses was faithful in all his house Heb. 3.2.5 and that I am sure was a National Church Again judgement shall begin at the house of God 1 Pet. 4.17 what shall judgement the judgment of afflictions begin at the Combinational Church only I have hitherto thought it the cup of which all that are of Christs houshold must taste for datum est vobis pati for our Saviours words must be verified Philip. 1.23 Joh. 16.33 In the world you shall have tribulation And to return to this very house of which the Apostle speaks that of the Ephesians over which Timothy was appointed the Bishop St. Paul writes his Epistles to him that in case he tarry long he might know how to behave himself in the house of God which is the Church of the living God which is the ground and pillar of the Truth St. Paul calls the Church indefinitely without addition 1 Tim. 3.15 either of National or Combinational the house of God and who can conceive that the Combinational as put case that of Swansea Ilston c. should be the pillar to hold out or the foundation to support the Truth This is somewhat worse then those of Rome who plead these words for their Church with more colour with more reason and yet we believe them not because they are but a particular Church and why then should we believe you Observe farther the absurdity that would follow upon your collection The Church of God is a house therefore it must be a Combinational Church Possibly it may fall out that a house may consist of two persons only Tota domus duo sunt an old man and an old woman and thus much you confesse when you bring your proof for it when two or three are gather'd together Now say that one of these two trespasse against his brother what will become of Dic Ecclesiae to whom shall the Plaintiff complain where be the witnesses he shall bring with him who shall be judge Do not then use to presse Metaphors too far for they will bring you into inextricable difficulties I shall therefore put you in mind of an old rule Kecker 1. Syst log part 1. c. 4. Similitudo seu parobola adaequetur principali scopo intentioni declarantis atque extra eam non extendatur To which had you had a regard you would never have brought these comparisons of a City a Temple a house to prove your Combinational Church Similitudes do very well in a Pulpit they are of excellent use to illustrate to amplifie a doctrin but they are of little use in the Schools because they prove nothing that is not true without them The position must be true in proper and plain words before it can have any truth at all in the improper and Tropical As for example it must be true that the Minister was not to be debarr'd of his just allowance and maintenance before St. Paul could prove it by that text out of Moses thou shalt not muzzle the mouth of the Oxe that treadeth out the Co n. And so you must prove there is a Combinational Church before you produce these allusions to prove it Then indeed I shall give you leave to illustrate your position by them and descant as you please by these excellent Metaphors upon them but not till then For nulla Theologia symbolica est argumentativa and the reason is Chrys in Mat. hom 65. because omne simile est etiam dissimile Whence saith Chrysostome excellently In parabolis non oportet miniâ in singulis verbis curá angi sed cum quid per parabolam Dominus intendat dicimus inde utilitate sumptâ nihil ulterius anxiis cogitationibus investigandum And so as I have shew'd out of your Metaphors is nothing prov'd SECT III. The words of the Letter Of the Provincial Church and its haughty head the Arch-bishop THirdly did not Christs own mouth marvellously condemn the prevailing corruptions of the Provincial Church whereof the chief Prelate or Arch-bishop was the haughty and horrible head which was therefore so much the more absurd and bold head because of its base and blasphemous blindnesse in daring to take up and ascribe to its self such a stile and title as is not communicable to any creature but is proper and peculiar to Christs own sacred person being that besides himself none can be safely said to be an Arch-bishop or chief Shepherd if one of the Eminenst of the Apostles may be believed whose words imply no lesse 1 Pet. 5.4 When the chief Shepherd shall appear ye shall receive an incorruptible crown of glory Who was that Church Minister what was his name or where did he dwell who came once into a capacity to be accounted such a Superlative Counsellour or Comforter as was indued either with ability or authority as to confer a spiritual Crown on any one of the sincere Elders of a Church of Saints which is such a matter as a dying sonne of man should not dare to have much lesse to make any mention of without some measure of amazement in his very soul The Reply Two of your heads I have considered already and now out of your own shop you present me with three more for I never heard any one of them call'd heads before And the first of these is the Arch-bishop about whom you are pleased to open your purse and very liberally to bestow your benevolence presenting him unto me for a haughty a horrible an absurd and a bold head He is haughty that is puff'd up with pride horrible that a man cannot without some amazement approach absurd that acts against reason bold that will attempt any thing I will not deny that it is possible to meet with such an Arch-bishop but then blame the man fly not upon the Office Only before you be over hasty to do it look at home And perhaps you may find that true which hath been
pains for what to deliver but must rely upon that ill applyed promise It shall be given you in that 〈◊〉 Which yet no man but he that hath an addle head will trust too and so your itinerants may be idle and addle heads also Nobis non licet esse tam disertis Most of our Bishops were laborious wise discreet men if all were not so let not the whole order be branded with that black coal of reproach for somes sake I know you would be loth to have the same measure meated out to you 4. But you have reason for what you say and then very good reason you should be heard Reason the strongest that may be given even out of our Saviours mouth and his Apostle Saint Peter There must be no lordly Diocesan so say I to that is no domineering and tyrannical Superiour in the Church and yet they may be called Lords for all that neither are these words of Christ or Peter any prohibition against it as I have shewed you before when I gave you the true intent of those Scriptures whether for the meaning I now refer you And yet one thing more I shall be bound to tell you that if you look heedfully into the Text the word Lord is not in the Original for thus the words are they that bear rule are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactours or Ptolomy in Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with you it shall not be so The simple then may be deluded by you but the Learned know 't is a glosse besides the Text your illation no translation of the words There is no more prohibition for being called Lord then for Rabbi or Master or Doctor Mat. 23. v. 9.10 or father as is evident in the Gospel and may not then a man be called Master or father Let an answer be thought upon for these appellations and it will serve for the other without any sensible errour Lord and servant are opposite terms and not Lord and sonnes or brethren now the flock are no servants but brethren and the Pastours no Lords over Gods inheritance but fathers to the faithful what marvail therefore if Christ prohibited a Lordly authority to his Apostles since they were to entreat them kindly as fathers do their children as one brother should do to his brother and not think to command and compell them as their Vassals for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Peter forbids Such an usurpation tyranny domineering as this would have made your words good and testifyed them to have been lofty Lords and Lordlesse Out-Laws to have been illegal and irregular livers which I shall not yield you true of that Diocesan you speak much lesse that because they were called Lords that this was the cause that their unhallowed dwellings were destined and appointed for hedg-hogs to house and harbour in yea for Iim and Ohim to dance in and for Owls and Vultures to dung on had there been no greater transgression then this I beleeve they might have kept their dwellings still But what now are those that house and harbour in their dwellings become hedg-hogs and hob-goblings and Satyrs good words I pray lest this prove scandalum magnatum should I say so much I fear I should have swords about my ears for consider who they be that have taken possession and dwell in these houses They be Saints I hope not Devils the meek that are to possesse the earth and not prickly hedg-hogs the chast no wanton Satyrs and they 'l have a care no doubt to keep their houses clean so that no Vulture nor Owle shall dare to a light and dung there for they have power enough to drive them away Or if by these houses you mean the Cathedrals themselves pray consider again who hath the use of them who preach in them and are these also hedg-hogs and foul spirits unclean Satyrs Vultures and Owls do these defile these places with their dung should they do so 't were your grief that no man dare drive them away What Phineas birds suffered to defile Gods Temple Deus meliora Yea but so it must be for so it was prophesied of old how could that terrible threat be performed and fulfilled at length it came to this witness the Prophet Isa 13.19 c. For so much you shall evidently confesse if you look but on the first verse of that Chapter where you shall read onus Babylonis The burden of Babylon which Isaiah the sonne of Amos did see and this Prophesie was never fulfilled till England became Babel And so much again if you read but this 19. And Babylon the glory of Kingdomes the beauty of the Caldees excellency shall be as when God overthrew Sodome and Gomorrah Your luck is very ill in alledging of Scripture this I am certain which makes so little to your purpose Had you inferred from hence let Tyrants beware how they oppose the people of God as the Babylonians did the Israelites before they were overthrown by the Medes let them take heed that they commit not Idolatry and serve not Devils in their Temples as did the Caldeans upon whom the words you alledge were fulfilled then you had hit the Prophets meaning for what he foretold came so to passe but to tell us that thus it should be done to our Cathedrals that this terrible threat might be performed and fulfilled at length and that this was prophesied of old and to call the Prophet Isaiah for a witnesse it must be so is to take Gods Name in vain no lesse then if you should take a vain or a false oath I am loth to say it but your impertinent allegation hath forced it from me The words of the Letter FIfthly and finally was it not Christs own foot that hath kick't at and cast contempt and that not a little upon those ill-favoured and condemned Churches which are yet standing in many Countries though they are remarkably reeling and ready to fall I' st no! Christs own voice that is at this time and in most places audibly pleading his own cause against the Parochial Church whereof the preaching Parson being it must not be denyed that many of the Parish Parsons are no preaching Parsons witnesse all the oppressing Impropiators is openly seen to stand upon his Tryal as the odde and the eldest evil head And though this head be the last head and did the least hurt of all the other heads yet the Almighty Lord hath as yet lift up his hand against him yet at this time 't is his turn to lye down under the lash and like the luke-warme Angel of Laodicea by taking shame and confusion of face unto himself to receive whatsoever sharp correction shall as a cordial of love be administred unto him for the preventing of the spuing his name out of Christs mouth as is manifest by what is foretold Revel 3.19 Therefore the whole half-blind political body of the Parish Church doth openly appear to be
c. This is a holy watch-word and a wholesome warning and I desire it may be heedfully hearkned unto by such as are your Church Officers for then I doubt not but that they who have so much power and have such an influence on the multitude might be excellent instruments in this cure and quickly be able to bring back the multitude of Church hearers from those many above-named observations and aberrations into which they have been cunningly and in simplicity of heart drawn as those poor Israelites were to follow Absolon That it be speedily amended I wish with all my heart but say it be not but these poor simple souls seduced by and through Philosophy do not amend so timely as is desired my charity will not permit me to damne them eternally and that they shall partake of the judgment of those who worship the Beast that they shall drink of the wrath of God which is poured out without mixture into the Cup of his indignation and that they shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb and that the smoke of their torment shall ascend for ever and ever as you threaten out of Revel 14.9 c. This is a harsh sentence and though it may affright and terrifie those who for doctrines teach the commandments of men and make the Word of God of none effect through their traditions which is a wilfull obstinate presumptuous sinne yet I have great reason to hope that those who have simply and ignorantly and weakly followed such Teachers may finde mercy especially if they shall call to God with David Who can understand his errours Cleanse thou me from my secret faults Psal 19.12 13. keep back thy servant also from presumptuous sinnes let them not have dominion over me Then shall I be upright and I shall be innocent from the great offence But because this danger lies as you say in the observation of Traditions it will not be amisse to set down that about this point Dr. Whites Orthodox cap. 4. p. 3. Sect. 1.2 which may satisfie any sober man which because I am not able to do better then Dr. Frauncis White hath done I shall transcribe the Summe of what he delivers The word Tradition in general signifies any doctrin or observation deliver'd from one to another either by word or writing Acts 6.14 2 Thess 2.15 cap. 3.6 1 Cor. 15.3.4 The Protestants simply do not deny Tradition but first we distinguish of Traditions and then according to some acceptions of the name we admit thereof with a subordination to holy Scripture 1. First the Romanists maintain there be doctrinal Traditions or Traditions that contain Articles of Faith and substantial matters of divine worship and religion Decret prim 4. Sess Syn. Trident not found in the holy Scripture and that these are pari pietatis affectu ac reverentia sucipiendae ac venerandae with Scripture and to be believ'd no lesse then the prime Articles such are Purgatory Transubstantiation Invocation of Saints the Popes infallibility c. These and all other such Traditions containing new parts and additions to religion the Protestants simply condemn and renounce 2. But secondly the name of Tradition in the writings of the Primitive Doctours and Fathers is taken in three other senses First for external Rights and Ceremonies of decency order and outward profession of religion not found expressely in the holy Scripture but used as things adiaphorous being not of the substance of divine worship but only accessary as the sign of the Crosse and many of those you in your following words mention and these we say may be used or disused according to the Laws of every Church as they serve for aedification or otherwise Secondly The report of the Primitive Church concerning matter of fact and concerning the practice of the Apostles is another Tradition as that the Apostles did baptize infants that they admitted none to the Lords Supper but those who were of years to examine themselves that they ordain'd such and such in several Churches to be Bishops That that very Canon of Scripture which we now maintain was the Canon at that time with many other which can be best prov'd by Tradition And therefore we willingly admit of these Traditions also deliver'd unto us by the Histories and Records of the Church because such reports explicate the meaning or confirm the doctrin of the Scripture Thirdly The summe of Christian faith as the Creed and the explication of Christian doctrin in many principal parts thereof concerning the Trinity Incarnation descent of Christ into hell c. is oftentimes call'd Tradition being receiv'd from hand to hand as the Apostles lively teaching and such Tradition found unanimously in the Fathers we admit also because it gives light to the doctrine found in Scripture But in the admittance of these we require two Cautions 1. That the holy Scripture be the rule of all Traditions whatsoever thus far that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up on examination conformable to the Scriptures and every way subservient to the same 2. That they have the Testimony of the primitive Church in the prime age thereof and descend to our days from the same by the stream of succession through ages following and were received as Apostolick in the Catholick Church The Question of Traditions being thus stated unto you easie it will be to answer to your two alleag'd Texts of Tradition Mark 7. Col. 2. For they make as much to your purpose as Ecce duo gladij doth to confirme the Popes claim to the Temporal and Spiritual power or Pasce oves to uphold his Supremacy Or God made two great lights to prove the Popes power to be above the Emperours as much as the Sun exceeds the Moon or that Parson who would undertake to prove the Parish must pave the Church and not he because it was written in the Prophet paveant illi ego non paveam For how doth that place of Mark 7.7.9 pertain to the spiritual historical or interpretative Traditions of the Christian Church It was of the Scribes and Pharisees of whom our Saviour there spoke and of their Traditions of washing of pots and cups and many such other like things of their Corban And in their washings they placed not decency and civility but made a matter of Religion of it and by their Corban they took away the duty of the fifth Commandment Look into the place you urge and tell me whether I say not truth and this it seems you saw and that made you skip over the 8. verse and never mention the 11. which if you had done and weigh'd you would not for shame have equall'd our Traditions with theirs or judged us as superstitious for observing our Traditions as they were for theirs We have a command for the institution of our Ceremonies let all be done decently in order and to edification we have good
Baal Joshua 5. c. howbeit they remained the sheep of his flock in the depth of their disobedience and those very children they offered unto Moloch were his sonnes and his daughters born to him Jer. 13.11 Ezek. 16.20 Hic children because born within the Covenant of which they yet retained the seal Let it be shewed that ever the child of any wicked Jew was uncircumcised or therefore not admitted to be circumcised because his father was wicked And certainly there is so much strength in the instance of circumcision Josh 5. for this large right of Ordinances from Covenant relation that it will hold out against all that can be said against it 3. Those who have a right to the Covenant have also a right to the seal But Christian children have a right to the Covenant therefore a right to the seal The Major is manifest in reason for it were a strange thing to say a man had right to Land and yet had no right to the evidences and the seals of the Writings by which that Land was conveyed over unto him Minor probatur But Christian children have a right to the Covenant be the Parents never so ungracious Gen. 17.7 Ishmael circumcised and Esau Acts 2.38 To you and to your seed among whom were Ananias Sapphyra Simon Magus But thus I prove it yet more clearly Those who are holy have a right to the Covenant 1 Cor. 7.14 This is granted But children of Believing Parents are holy Therefore c. You can in this Minor except only at two terms beleeving and holy and I shall justifie both For perhaps you may say Idolatours profane persons are no beleevers but you are mistaken for in the number of beleevers they are to be accompted till they renounce their faith The denomination of a beleever is as well derived from a right object beleeved as from the holinesse of the subject beleeving And I have my ground for this out of the Apostle 1 Cor. 7.14 Where the unbeleeving husband is said to be sanctifyed by the beleeving wife where beleeving and unbeleeving and opposite terms and therefore as by unbeleeving you are to understand a 〈◊〉 by a beleeving wife you are to understand a Christian who might 〈◊〉 guilty for ought you know of some of those sinnes for which Saint Paul 〈◊〉 the Corinthians and yet because she was a Professour of Christianity and within the visible Church therefore he saith your children are holy 2. Holy which is the other terme which being not possibly to be understood of inherent holinesse because the child of the best Saint at his birth is no more holy than another there being an equal guilt of original sinne upon both must be understood of a relative holinesse that is as they who stand in relation to the Covenant into which they are actually admitted by Baptisme And then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean are in Saint Peters sense Acts 10.14 the Gentiles such who might not be received into the Church and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy being such as are opposed to it must necessarily signifie those children who may be admitted Lastly if this were not the importance of that place there were no priviledge imaginable no sanctity which could be attributed to the infants of Christians which could not belong to the infants of Heathens which is affirmed of the one and denyed of the other by the Apostle Lastly They who by their iniquity lost not their right and priviledge in the Covenant cannot be the occasion that their children lose it But profane persons lose not their right as I proved before because notwithstanding their iniquity they remain still Members of the visible Church therefore there is no reason for their sakes their seed and children should lose their right Divers other reasons I could give you for this did I not study brevity Our application then of Baptisme to the children of profane persons is not groundlesse but hath its foundation in that gracious Covenant that God made with Abraham and his seed which was extended to the whole Church of Christ whither invisible or visible which last because it takes in all professours as well as believers their seed also no less then the other as they have a right to the Covenant so also have they a right to the seals of the Covenant may be baptized and admitted to the Lords Supper whatever you think to the contrary To Baptisme you would have no children of profane persons admitted supposing they have lost their priviledge and to the Supper of the Lord none but his faithful friends and followers For thus you say 2. If none but Christs faithful friends and followers were admitted to be fed and physick'd at his Supper Feast The Reply That all who come to be fed and physick'd at the Lords Supper were Christs faithful friends and followers is as much desired by us as can be by you and as much endeavoured by us as can be by you Why is it else that the Church hath prefixed those several exhortations before the Communion in which the negligent are checked and excited to their duty the presumptuous scandalous and obstinate sinners presented with their danger and punishment if they approach unworthily in their sinnes all that come exhorted to judge themselves to repent them truly of their sinnes past and amend their lives To have a lively and stedfast faith in Christ our Saviour to be in perfect charity with all men and above all things to give humble and hearty thanks to God the Father the Sonne and Holy Ghost for the redemption of the world by the death and passion of his Sonne and for the institution and ordination of the holy mysteries What rules can you give beyond these or what cautions can you prescribe that if observed can make men worthy communicants All this you will easily grant but of all this you will have a certain knowledge before you admit of any and that knowledge shall be grounded upon their conjunction with your Combinational Church and the Covenant then entred not with the Covenant God made with Abraham So that uncharitably you exclude all those who have right unto the seal by the tenour of Gods Covenant except he have a new acquired right arising from your Covenant also These I know you mean by Christs faithful friends and followers and none but these your practice shews you would have admitted That then the mists may be dispelled and the mistakes rectifyed that have prevailed too farre about the admission to and exclusion from the Lords Table necessary it is that we distinguish between the right which any man hath to this seale and the use that a man may make of his right and how he may be debarred of it 1. The right that any man hath to this or any other Ordinance of God ariseth out of the Covenant of God made with Abraham and his seed Mr. Humphryes that is with the visible Church so that
a blasphemer of God a hinderer or slanderer of his Word an Adulterer or be in malice or envy or in any other grievous crime bewail your sinne and come not to this holy Table c. and in charity he is bound to believe seeing he cannot search the heart that he who after this admonition comes is a true penitent And therefore from hence there can arise no pollution 'T is possible indeed evil company may draw to an imitation of sinne and so pollute But if not so for I know no good man will therefore be profane because a profane man is admitted to the Sacrament the very keeping company with them in these sacred meetings is far from being a sin It is only a clear acknowledgment that they are of the number of the redeemed whereof yet some are damned 2 Pet. 2.1 then that they joyne with them in the profession of Christianity which certainly I may do with all Professours lastly a confederating in vow to live a Christian and sincere life and that I may lawfully do in the company of them that are not sincere And for this practice I conceive we have the Apostles example among the Corinthians 1 Cor. 5. 1 Cor. 3.3 of whom there were fornicatours incestuous carnal persons and yet I read of the incestuous only excommunicate with him they might not eat with the rest they are not prohibited from which I conclude that to communicate with such is not unlawful in a Christian Church And to make this point yet more clear if to communicate with profane person be unlawful because their sinful company would pollute it is because the sin is patent or latent because it is open and notorious say they but this is a strange thing that in natura peccati an open sin should have a stronger infection in it than that which is secret it is as if you should say that plague-sore will lesse infect which is hid and kept secret than that which is discovered no no secret or known is all one if per se the sinne that is not consented to nor imitated infects another only by the approach Hypocrisie a hidden sinne shall as much pollute as any notorious wickednesse and then God be merciful to all Communicants since it is not possible but that in the purest Church they may approach the Lords Table with hypocrites The pollution then which is so much feared by admittance of scandalous and notorious sinners to the Lords Table is no intrinsecal pollution which cannot be while a mans own conscience is not defiled Nor is it a bare pollution by evil example for so the good are not defiled But a pollution or defilement there is which is meerly extrinsecal to this businesse wherewith the whole Church and fellowship may be said to be stained discredited disgraced by scandalous and notorious sinners which was imputed by Celsus a Heathen to Christian Religion that it admitted all sorts Publicans sinners Harlots That then such spots and blemishes be not suffered to the disparagement and danger of the whole body Christ hath provided us a remedy he hath left the power of the Keys with the Governours of the Church that they may exclude from thence all inordinate walkers and proclaim to all that Christianity is not a doctrine of security licentiousnesse and impunity to all profane persons and impenitents but of strict precise and exact purity and holinesse and therefore when Christs Name is or may be blasphemed and evil-spoken of for such Miscreants to recover her own reputation and the good name of Christian Religion and to warn and admonish others not to incur her displeasure she ejects them and debars them though not from their right yet from the use of their right in the Ordinances Which is not done lest the good should be polluted by their presence among the profane as they that toucht the unclean thing were polluted under the Law which is the common errour of the proud fastidious Pharisees of all ages but for those ends I named the recovery of the Churches honour and a fair caveat to others And for the execution of this Discipline it is that all those former alledged places of the Apostle tend purge out the old leaven c. In which the Scripture commands excommunication that is an exclusion from the Church and society of the faithful in general therefore from the Sacrament also If then you shall now ask me who are to be excluded at Christs Supper Feast I answer briefly 1. None but those whose incapacity is either natural or moral as children Idiots distracted persons 2. Nonâ— but such who are under the censures of the Church iuridicè convicted under two or three Witnesses 3. All other professours of the visible Church must not be deâ—â—â—ered from their right nor use of their right by any single Minister becâ—â—se the power of the Keyes was not committed to him but 〈◊〉 the Governours of the Church yet we require in him so much pray that in prudence discretion and charity to the soul of a scandalous and notorious person he withdraw the Sacrament from 〈◊〉 for a time till he give in evidence of his amendment So that you see our labour is to admit to Christs Supper Feast such as in the judgment of charity we are bound to take for Christs faithful friends and followers because we finde no Church conviction to the contrary nor can till they renounce their profession we deliver it to none but such whom we are perswaded may be fed and physick'd by it of which two you may read if you please at full in my explanation of the Chatechisme à pag. 200. ad pag. 204. Thus have I considered of your whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I might well have passed over because you directly impute not these corruptions to the Parochial but insinuate them only which is flily to disprove them But I was willing to remove out of your way every straw at which you might stumble So careful I have been to reduce you to a right understanding in these things and if I may obtain my end I shall think my pains well bestowed However I have done what I could and I leave the successe to God Your Letter calls upon me to follow you and so I am unwillingly drawn for I finde it thus by you written The words of the Letter YEt the meer sight of a Monarchical Pue to stand in the stead of a Ministerial Pulpit is a strong plea of a strange Apostacy from the commendable practice of the primitive Christians Your adversative particle Yet made me start for I must tell you that I understand so much in act that when it follows any long concession as it doth in this place it intimates that all things were light that went before in comparison of that which followeth he being but little versed in the Art of Rhetorick who will grant to his Adversary any thing of which he cannot make his advantage This
thou that judgest another mans servant ver 4. Imitate good then and shew this weak brother mercy assume and receive him to friendship and communion first then help and cure him from his former defect or disease and labour to bring him to perfect growth and health in Christianity This is the full scope and intent of the Apostle that charity be shewed to a weak brother Now was this Weakling in the Church before the Apostle writ or was he not it were against reason and the purport of the Epistle to say he was without Chap. 1.7 13. Ver. 10.14 21. the Epistle is written to the Saints at Rome in this very Chapter he is said to be in the faith and five times called a brother And if he were within to what purpose do you urge the reception of him that was received already Received then he was to be for instruction for information for cure as you do and may do those who are already in the bosome of your Church and yet I hope you will not be over-hasty to conclude that then he was first received When a Mr. bids one of his better Scholars take such or such a Boy to you and instruct him perfectly in the meaning of this or that Rule will you say that the child was first entred into the School The case is the self-same and therefore you can conclude nothing from this Apostolical direction and much the lesse if you take to consideration the following words take him not to any doubtful disputations take him then to you but not by vain disputes and cavils to raise more doubts in his head but to allay and satisfie those which are already raised But well to grant you more than I need or ever you can prove that the man was to be admitted and to be received now into the Church was there no other way of entrance but your explicite Covenant this you must prove or else this Text will never suit to your purpose which will then be done when any of Anaxogoras Scholars will prove the snow not to be white But I go on as you lead me to 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God The Reply It is of the Macedonians that the Apostle here speaks and of their ready minde and liberal hand to contribute to the necessity of the poor Saints at Jerusalem Ver. 3. From a people in no plentiful condition such a liberality could not be expected yet saith the Apostle this they did praying us with much entreaty to receive the gift Ver. 4. and take upon us the fellowship of ministring to the Saints their Alms their Contribution they brought to Saint Paul and entreated him earnestly to take the care of it and finde a way to see it disposed of to the Saints necessities Now saith the Apostle such was this their readinesse and bounty that they gave far more than ever we could have hoped from so indigent a people And that you marvail the lesse at this their liberality a thing of a greater price they had than their money their souls their bodies the whole man and this they gave also even themselves first to the Lord then to us to the Lord whose due it was to us as the Lords servant and Minister aliter domino aliter servo to the Lord under whose pover by right we are Muscul in loc being our Redeemer and Saviour but to Paul as the Lords servant and Apostle when they yielded themselves to obey and be lead by his Doctrine These three things chiefly may be collected from this place that fulnesse of piety consists in this First that we give our selves to God Secondly that we give and yield our selves to his Ministers as is the will of God Thirdly that we love the Brethren and according to our abilities supply their necessities All which was done before the Combinational Church was heard of or entring by a Covenant thought of yea and perhaps better too for let it not displease that I whisper in your ear that I never heard any great good report of any of your Combinational Churches for their liberality and bounty to the poor distressed Saints it is observed that you are quick-handed with the Rake but very slow with the Fork But what is it that in this verse you catch at Is it dederunt scipsos nobis 'T is an argument of a desperate cause when men lay hold on any thing that may but seem to make for them as you do here as if you thought that because with such annotations you carry the Vulgar into a belief you must have all other for your followers There be that can tell you and make it good that good Christians may give themselves to Paul and be â—bedient and obsequious to his Ministers and yet never come within the Walls of your Combinational Churches nay I am bold to say it the lesse they come there the more docible and ducible they will be ever since they have came among you they have taken out Corabs Lesson 2 Cor. 9.13 Whiles by the experiment of this Ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberal distribution unto them and unto all men The Reply The end of the example of the Macedonians liberality proposed by the Apostle was to stir up the Corinthians to the like beneficence and it had the hoped effect as is evident in the former and this Chapter of which when the Saints of Jerusalem should have experiment they would glorifie God first for the Gentiles profession of the Gospel and their subjection to it then for their liberal distribution and charitable benevolence which they bestowed upon their needy brethren This is the plain sense of the words And he had need to have a very sharp and piercing brain that can fish out any thing from hence in the favour of a Combinational Church or an explicite Covenant What can there be no profession of Christianity or no subjection to the Gospel except in such a Church so you seem to say in your following words of which I shall consider hereafter O poor Grecians oh miserable Armenians Melchits Russians Cophties Aethiopians that I name not the Reformed Churches that are not within and most of them never heard of your Covenant for by your Rule they are no Professours of Christ neither were ever subject to the Gospel And in what a damnable condition then they are let the world judge I must professe ingenuously unto you that when I read these your proofs for your explicite Covenant that had I been educated among you and one of your Church it would have made me doubt of your whole plat-forme when the very formal cause which is the main principle that gives essence being and operation unto anything is built upon so sandy a foundation a foundation that is not laid upon any pregnant
7. and the Lion shall eat straw like the Oxe 8. and the suckling Child shall play on the hole of the Asp and the weaned Child shall put his hand to the Cockatrices den They shall not hurt nor destroy in all my holy Mountain 9 for the earth shall be full of the knowledge of the Lord as the waters cover the Sea Which that it may come to passe is the hearty prayer of him who is Yours Dâ—o Opt. Max. filio suo Jesu Christo Spiritus sancto sit laus gloria honor in saecula saeculorum Amen Janu. 15. 1656. Amphora caepit Institui currente rotâ nunc uiceus exit FINIS Books printed or sold by William Leak at the signe of the Crown in Fleet-street between the two Temple Gates YOrks Heraldry Fol. A Bible of a very fair large Roman Letter 4. Orlando Furioso fol. Perkins on the Laws of England Wilkinsons Office of Sheriffs 8. Parsons Law 8. Mirror of Justice 8. Topicks in the Laws of England 8. Delamans use of the Horizontal Quadrant Wilbeys second Set of Musick 3 4 5 and 6 parts 4. Corderius in English 8. Dr. Fulks Meteors with Observations 8. Malthus Artificial Fire-works Nyes Gunnery and Fire-works Cato Major with Annotations Mel Heliconium by Alex. Ross 8. Nosce te ipsum by Sir John Davis 8. Animadversions on Lillies Grammer 8. The History of Vienna and Paris 4. The History of Lazarillo de Toroms Hero and Leander by George Chapman and Chr stopher Marlow The Posing of the Accidence Guilliams Heraldry fol. Herberts Travels fol. Man become guilty by John Francis Senalt and Englished by Henry Earl of Monmouth Aula Lucis or the house of Light Christs Passion a Tragedy by the most learned Hugo Grotius Mathematical Recreations with the Horological Dyal by William Oughtred 8. The Garden of Eden or an accurate description of Flowers and Fruit now growing in England with particular Rules how to advance their nature and growth as well in seeds as herbs as the secret ordering of Trees and Plants by Sir Hugh Plat. Knight Solitary Devotions with man in glory by the Arch-Bishop of Canterbury 12. Exercitatio Scholastica Book of Martyrs fol. Adams on Peter fol. Willet on Genesis and Exodus fol. The several opinions of sundry Antiquaries viz. Mr. Justice Dodrige Mr. Ager Francis Tate William Cambden and Joseph Holland touching the Antiquity Power and Proceeding of the High Court of Parliament in England The Idiot in four books first and second of Wisdome third of the Mind fourth of the experience of the ballance The Life and Raign of Hen. 8. by the Lord Herbert fol. France painted to the life in four books the second Edition Sken de significatione verborum 4. The Fort Royal of Holy Scripture by J. H. the third Edition 8. The summe of what is contained in the answer to the first part of the Admonitory Letter THe controversie about the subject of the Keys opened fol. 1. Sect. 1.2 3 4. The Authour studious of Truth and Peace fol. 3 4. The Admonitours distinction of three Visible Churches improper fol. 5. Some observations about the Domestical Church and some mistakes in the Admonitory rectifyed fol. 9. The alledged Texts examined fol. 10. Sect. 5. The words of the Admonitory drawn into Propositions and answered severally The Propositions out of the Letter these 1. That the Church of the last and longest constitution was a Presbyterial or Combinational Church this examined fol. 13. 2. That it is the opinion and practice of the Combinational Church to subject their earthy erring and unruly will to the heavenly infallible and uncontrolable will of Christ 'T is examined what truth may be in this assertion fol. 15. 3. That Christ peremptorily wills and enjoyns all Professourâ— to be indoctrinated and disciplined by the present Ministry This granted 4. That this prescribed Ministry must consist of Presbyters and Teaching and Ruling Elders This proposition fully examined and refuted fol. 18. 5. That these Presbyters Teaching and Ruling Elders must be of the Professing Members own voluntary Election and regular Ordination This also fully examined and refuted fol. 24. 6. That the Ministerial Office must reach from Christs ascension to the dissolution of all things This granted Sect. 6. An answer to all the Texts produced by the Admonitour as Rom. 12.7 8. fol. 31. 1 Cor. 12.28 fol. 33. Ephes 4.14 fol. 36. Revel 4.6 5.6 19.14 fol. 36 37. Sect. 7. A Paraenetical conclusion fol. 39. ad finem The Summe of the second part pag. 46. THe danger to assert the Church brought to a Sceleton Sect. 1. fol. 47. The corruption came not into the Church by such degrees as is supposed in the Admonitory Letter Sect. 2. The government of the Church proved to be Aristocratical 52. ad 59. A Presbytery with a Bishop the Apostles living 59 60. Of Patriarchs Primates Metropolitans Bishops 63. A little knowledge in some men an occasion of errour 66 67. Sect. 3. That the Combinational Churches corruption was not the Cathedâ—al Churches generation 71. Churches at first could not be Combinational 73. Of the names of Teacher Pastour Ruler Lord-Bishop Dean Chancellour Surrogate Arch-Deacon 75. No usurpation for Bishops assembled in Synods and Councils to excommunicate offenders 81 82. This was not contrary to the Orthodox pattern Acts 15. 84. To censure any mans person not the priviledge of the Presbyterian Church 85 86. That Alexander of Alexandria began not this usurpation against Arrius 88 89. Sect. 4. That the Presbyterial Church in respect of its primitive constitution consisted not only of living stones 91. That the rise of the rottening of the Church was not its falling from a poor pure presbyterial Church into an impure unpolished parochial Church 92. Of a Parson Vicar Warden Over-seer of the Poor Widow Midwife 94. Of Polycarp and Iraeneus 97. Sect. 5. The original of the Provincial Church the Metropolitane that this was no degeneration nor wisdome of the flesh 99. The name office of the Arch-Bishop not profane and blasphemous but honorable 101. Of the subservient names Prebend Surrogate Vicar-General 102. Of Austin the Monks conversion of Britane and Pope Gregory 105 106. Of the conversion of Britane to Christianity ibid. Sect. 6. That there is a National Church and that this is consonant to Scripture reason experience 108. That the customes charged upon the National Church taken up by Jewish imitation is more than can be proved or if true yet not therefore to be rejected 116. The five instances examined 1. National times and feasts 120 ad 127. 2. National places as consecrated meeting houses c ibid. 3. National persons as universal Preachers Office-Priests c. 132. 4 National performances as stinted worship Choristers c. 135. 5. National payments as Offerings Tithes Mortuaries c. 146. Sect. 7. The charge is upon the Oecumenical or Romane Church which concerns not the Church of England and therefore let them answer it The Summe of the third