not had more than one of such fixed Societies or Churches under him Or might have more stated members of his Church than were capable of Personal Communion and mutual assistance at due seasons in holy Doctrine Discipline and Worship Though we doubt not but as now there are many Chapels in some Parishes where the aged weak children and all in soul weather or by other hinderances may hear and pray and occasionally communicate whose proximity and relation to the Parish-Churches do make them capable of Personal Communion in due seasons with the whole Parish at least per vices in those Churches and in their conversation And as a single Congregation may prudently in persecution or foul weather meet oft-times in several houses so the great Church of Jerusalem though it cannot be proved a quarter so big as some of our Parishes might in those times when they had no Temples hold their publick Meetings oft at the same time in divers houses and yet be capable of Personal Communion as it is before described Sect. II. It is not inconsiderable to our confirmation that so worthy a man as Dr. Hamond doth over and over in his Dissertations against Blondell and in his Learned Annotations on the new Testament assert all the matter of fact which we are pleading for viz. That the word Presbyter and Pastor in the New Testament is ever taken for a Bishop That it belonged to the Bishops office to be the Preacher to his Church to visit all the Sick to take care of all the Poor and to take Charge of the Churches stock to administer the Sacrament c. And as he saith on Acts 11. 6. That although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and is now only in use for them under the name of Presbyters yet in the Scripture-time it belonged principally if not alone to Bishops there being NO EVIDENCE that any of that second Order were then instituted though soon after before the writing of Ignatius's Epistles there were such instituted in all Churches Sect. XII By this it followeth that 1. the office of a subject Presbyter that was no Bishop was not in being that can be proved in Scripture-times 2. That no Bishop had more than one worshiping assembly at once For all Christians assembled for worship on the Lords dayes and their worship still included somewhat which none but a Minister of Christ might do and when there was no other Minister in being but Bishops and a Bishop can be but in one place at once a Bishop could have but one assembly Though for our parts we think that we have just reason to believe that Churches then had more Ministers than one when we read how Paul was put to restrain and regulate their publick officiating at Corinth 1 Cor. 14. Sect. XIII And it further confirmeth us that the said Doctor tells us that for ought he knoweth the most of the Church then were of his mind And Franciscus a sancta clara de Episcop tells us that this opinion came from Scotâ—â— And Petavius that Learned Jesuit was the man that brought it in in our times viz. That the Apostles placed only Bishops with Deacons in the Churches and that it is only these Bishops that are called Presbyters in Scripture So that the Matter of fact for the whole Scripture-times is granted us by all these learned men Sect. XIV It being the Divine Institution of the Office of this second Order of Presbyters which we are unsatisfied about and these Reverend men confessing that de facto they were not in being as can be proved by any evidence in Scripture-times and those times extending to about the hundredth or ninety ninth year after Christs Nativity when St. John wrote the Revelation we must confess that we know not how that Order or Office can be proved then to be of God's institution 1. As to the Efficient who should do it as the certain authorized Instruments of God 2. Or how it shall be certainly proved to us to be of God when Scripture telleth it not to us and what Records of it are infallible And whether such pretended proofs of Tradition as a supplement to Scripture be not that which the Papacy is built on and will not serve their turn as well as this Sect. XV. And whereas it is said that the Bishops made in Scripture-times had authority given them to make afterward that second Office or Order of Presbyters 1. We cannot but marvel then that in such great Churches as that at Jerusalem Ephesus Corinth c. they should never use their Power in all the Scripture-times And when they had so many Elders at Jerusalem so many Prophets and Teachers at Antioch and Corinth that Paul was fain to restrain their exercises and bid them prophesie but One by One and one said I am of Paul and another I am of Apollo c. there should yet in that age be none found meet for Bishops to ordain to this second sort of Presbyters as well asmen to make Deacons of 2. But we never yet saw the proof produced that indeed the Bishops had power given them to institute this other Species of Elders Sure it belonged to the Founders of the Churches Christ and his Apostles to institute the Species of Ecclesiastical Officers though the Bishops might make the Individuals afterwards And where is the proof that the Apostles did institute it If Ecclesiastical generation imitate natural the Bishops would beget but their like men beget men so Physicians make Physicians and so Bishops may beget Bishops But he that saith they could morally first beget this other Species must prove it Sect XVI When Presbyters were first distinct from Bishops we see no proof that it was as a distinct Office or Order in specie and not only as a distinct degree and priviledge of men in the same Office Nor hath the Church of Rome it self thought meet to determine this as de fide but suffereth its Doctors to hold the contrary Sect. XVII It much confirmeth us in our judgment that no mere Bishop then had more Churches than one as afore described when we find that Ignatius whose authority Dr. Hamond Dissert cont Blondel Laieth so much of the cause upon and whom Bishop Pierson hath lately so industriously vindicated doth expresly make ONE ALTAR and ONE BISHOP with the Presbyters and Deacons to be the note of a Church Unity and Individuation And that by one Altar is meant one Table of Communion or place where that Table stood is past doubt with the judicious and impartial Whence learned Mr. Joseph Mede doth argue as certain that then a Bishops Church was no other than such as usually communicated in one place Yea saith Ignatius the Bishop must take notice and account of each person even of Man-servants and Maids that they come to the Church And this was the Bishop of a Seat that after was Patriarchal Such Bishops we do
gently with them and adjudged Communion to them And the Africans pretended to no authority over them but by Counsell told them of Gods own Law which no man had power to invalidate They charge the people as heinous sinners if they forsake not a wicked unmeet Bishop or Pastor what Libellaticks were I supposed the reader to know viz such as to save their lives in persecution had permitted another to put their names by subscription to a false profession that favoured idolatry or infidelity Obj. 1. But Cyprian and the African Councils were mistaken in the point of Rebaptizing those baptized by Hereticks and so they might be here Ans 1. The Council of Nice decreed the rebaptizing of those that were baptized by some Hereticks though not by all And if the Africans did not confine the word to such they erred only in not sufficiently distinguishing of Hereticks 2. If we are excused from receiving the testimony of such Fathers and Councils as had any Errour or as great an Errour as that you may see what will follow 3. We do not citâ— Cyprian and the African Council as infallible nor as having more Governing power over us than the present Rulers but as being to us I say to us of more credit and authority in telling us what is jure devino than those Bishops or others that now condemn us as Schismaticks 4. Câ—pâ—â—an and the African Councill were not forbidden for this judgment of theirs to Preach Christs Gospel nor cast out of the Churches noâ— sent to Goals nor called and used as Rogues and Schismaticks and farr worse then drunkards adulterers yea or the atheists and infidels among us Nor were the people that obeyed their Councill so used But tâ—e names of these holy men are venerable to this day Obj. 2. There were then no Christian Magistrates and therefore the peoples power must be used in their stead Ans Church power was the same before and after The Lawes of Christ concerning it altered not The Pastors were then the Guides of the people by divine right And the power of the Keyes was no less forcible or effectual as used by the Bishops and Presbyters than when the power of the sword was added to them if not much more And the peoples power of choosing and refusing Bishops continued many hundred years after Magistrates were Christians confirmed even by Popes and Councills Obj. 3. This would cast all into confusion and there would be no Church Government if the people be Judges when a Minister is bad and then maâ— full him down or forsake him and choose another Answ This is after further answered I now only say 1. The people may not touch his Person by violence nor deprive him of his benefice or temple nor yet degrade him As they that change their Physician or Lawyer do no such thing but simply choose one that they can trust No man will win more by my salvation than I shall nor would suffer more than I by it if I were damned Who is more than I concerned what becometh of my soul Am I not to have more care of it than of my estate or health of body Who can easily believe those men that send us to goales and ruin us for trusting our soules with such Guides as to the best of our understandings we think meetest or at least for avoiding such as we cannot so farr trust and then tell us that they do it because they love our souls better than we love our selves and therefore will not trust them to our choice 2. what confusion doth it cause that every man now chooseth his owne Tutor in philosophy his own master his own Lawyer and physician and every woman at age her own husband 3. Doth not the Church of England as is said allow every man his choice when no man is forbidden to forsake any Bishop or Pastor and choose another by removing his habitation when he pleases So that all this is but about Parish bounds which is confessed to be of humane alterable constitution And how ordinarily do many Gentlemen of the Church of England go from their own Parishes in London 4. You may see by Philip Nyes printed papers and Mr. Tombs his that even those called Independents and some Anabaptists are for hearing such Parish-Teachers as their Rulers shall appoint so they may but commit the Pastoral care of their souls to such as they can better trust and have Sacraments and special Church Communion free 5. what great confusion doth it breed in London that the French and Dutch Churches thus differ from the rest and have their proper modes and Government Yea or that the Nonconformists by the favour of his Majesties Licenses had their choice and several meetings Let not envy and animosity seign greater confusion than there is and the matter will appear much otherwise than it is represented even that the discords and confusions were incomparably less on that occasion than they were under the Bishops in the better times of the Churches even from An. 400 to 600 of which more in due place 6. They that will condemn all that hath inconveniences shall condemn all things in this world But the Greatest must be noted and avoided first Shall the people have any judgment of discerning or not If yea the bounds of it must be shewed and not the thing denyed as if it must bring in all confusion If Usurpers claim the Crown the Subjects must judge which is their true King and must defend his right Will you say If the people be Judges they may set up Usurpers and put down the King They are but discerners of that which is before their duty They have no right to erre nor to alter the Law or right But if it be otherwise they are to be ruled as brutes And so must not judge so much as whom they must obey Is there any Christian that dare say that Bishops or Princes are in all things to be obeyed lest the people be made Judges And so that under Heathen Mahometan Papist Heretical Rulers they must be all of their Religion as to the external professing and practising part None dare for shame say so save an Infidel Is not this a greater confusion or michief than that which is now disputed against Therefore the bounds must be set on both sides which are not difficult to discern As the people have property in their limbs children and liberties and acquisitions antecedently to humane Government which is to order these and not to destroy them so have all men greater interest in the safety of their own souls which no man can take from them no nor is it in their just power to put it into the hands of others from themselves If Hereticks blind guides oâ—â—faithless men or insufficient be made Pastors of the Flocks and all men commanded to hear no better nor trust the Pastoral Conduct of their souls into any wiser or safer hands Satan will be more gratified by it than by the
I nor any other person is obliged by the vow to endeavour any such alteration of Church Government V. 12. The fifth Part of the Matter The Declaration and Oath as not understood of not resisting any Commissioned VI. 13. The sixth Part of the Matter To cease preaching and administring Sacraments till we conform at least not to preach to more than a family and four persons VII 14. The seventh Part Consequential Not to come within five miles of any City or Corporation which sendeth Burgesses to Parliament or of any place where we have preached to more than aforesaid since the Act of oblivion 15. The Adjuncts and the other Matters agreed on which affright the Nonconformists 16. The case and practice of the Ministers since they were silenced Additions occasioned by Mr. L. Fresh Suit and some others about National Churches THE Question stated § 3 c. Whether we are obliged by or to the Jewish National Polity § 5 c. or by scripture to a National limitation of them Whether a National Church-form be lawful § 30 c Whether it be a prudential desirable form § 38 c The resolution of this by a short history of Prelacie and Councils § 39 c. Obj. From the necessity of Appeals § 40 c. Obj. Shall all gather Churches that will ib. Obj. The Apostles have successours ib. Q. Whether the King or who is the National Church Head § 41. 42 c A Christian Kingdom what § 43 Q. Must real holyness in the judgment of rational Charity be required in all Church members § 1 Q. What Covenanting is necessary to particular Church relation § 5 c. The spirit maketh Ministrs how I. The Epistle of an African Council in Cyprian Ep. 68. p. 200. to Felix a Presbyter and the Laity at Legio and Asturica and to Laelius the Deacon and the Laity at Emerita concerning their Bishops Bafilides and Martial worthy to be read as to our present controversies II. The Letter of Rob. Grosthead the good Bishop of Lincoln to Pope Innocent containing the reason of his Nonconformity and shewing that hindring preaching is the greatest sin next Divelism and Antichristianism Out of Mat. Parâ— An. 1253. p. 871. 872. III. An extract from Bishop Saunderson de juramento SECT I. The Reasons of this writing and the sense of the word CHURCH IT was the saying of acute and holy Augustine though we call him not with Fromondus Omniscâ—um that no man ought to be patient under an accusation of Heresie He meaneth by Patience a silent neglect of his own Just Vindication Not that we must be like Hectoring Duellers that would kill or hurt others in revenge or in a sinful way of Vindication But by silence those that slander men may be encouraged in their sin to their own destruction and those that value the slandered persons may be tempted to think too well of Heresie for their sakes And the honour of God and his Truth and our own good names so far as they are serviceable are none of them to be disregarded We have with grieved souls beheld the Land of our Nativity distracted by Divisions and much if not most about Religion we wish it were not against Religion by some that indeed have no true Religion Teachers against Teachers in Discourses Sermons Books rendring each other despicable and unlovely and some calling out aloud to Rulers to draw the Sword against their Brethren so learnedly and industriously pleading the Cause against each other with the Laity high and low as if the destroying of their Love and kindling Wrath and Hatred were the Evangelical necessary work and without this zeal and skill and diligence hard to be accomplished No wonder then if we have people against people families divided and all confounded and this grievous Schism carryed on by crying out against each other as Schismaticks and implacably causing it while we loudly inveigh against it The case is lamentable that distraction should be thus expressed and promoted and when God hath warned us by the mischiefs of an odious Civil War and hath tryed us again with peace with all Nations about us when most of them are involved in grievous Wars that yet we will not give peace to one another but live as if Peace were the Plague which we most desire to escape Yet as it is the good providence of God that the Names of Wisdom Godliness Truth Justice Mercy Honesty and Vertue are all still honourable even among those that hate and oppose them and the names of Folly Ungodliness Lying Unjustice Unmercifulness Dishonesty and Vice are all dishonourable where the things themselves are followed and prevail so Love Peace and Concord are names that are by most commended when if most were for the things indeed we were in a hopeful way of recovery And Malice Schism and Discord are cryed down by those whom no intreaty will prevail with to forbear them or to accept any remedy against them Yet we are thus far prepared for peace that if we be not false Hypocrites if we did but know which is the true way of Love Peace and Concord we would follow it And if we knew what is Schism indeed we would avoid it And its pity that men that think themselves wise should yet not know the way of Love and Peace Especially that the Learned Preachers of the Gospel of Love and Peace should still be the incendiaries and stir up the Laity that would be more peaceable against each other And that after so many Volumes of History have these thirteen hundred years at least asperst the Clergy with the reproach of being the contentious troublers of the world And yet must we despair of a cure of so odious a disease The thing that Books Sermons and Discourses cry out against those called Non Conformists for is Humorous Obstinate Schism and Disobedience in Preaching when forbidders and keeping up Assemblies not allowed and gathering Churches out of Churches separating from the Parish-Communion and Church of England If we can find out the Schismatick we hope he will be condemned by us all But that the Cause may be heard at least in some part before it is judged we that publish this here give an account of our own judgment and those that we are best acquainted with how far we hold it lawful or unlawful to gather Churches or to separate from Churches or to differ from what is established by Authority But the Application to our particular Case and our Arguments thereabout we must not here presume to publish They that accuse others as Schismaticks and Separatists for deserting Churches or gathering Churches out of Churches and will not tell us what they mean by the word Church nor give us leave to tell them what we mean but judge in confusion and despise explication and necessary distinction are men that we can neither be edified by nor edifie in this way SECT II. The Various Opinions of such us we have to do with
Christians but not a Political Church which we now define If they are not joyned with a Pastor that hath all the foresaid Powers of Teaching Ruling by the Word and Keys and going before them in Worship and if they consent not to his relation as such they may make a School or an Oratory but not a proper particular Church simpliciter so called but only a Church secundum quid or as to some part for an Essential part is wanting But it is not the defect of Exercise that unchurcheth them while there is the Power and that consented to for Men cannot be Pastors or Churches against their wills Sect. V. 3. As all Christians grant that the Apostles had a general Commission to call Infidels to Christ and to plant Churches with their particular Pastors as aforesaid and to take care that their Pastor and they do the duties not compelling them by their Sword but by the Word so we are far from denying that yet some Ministers of Christ may and should seek the conversion of Infidels and plant Churches of the converted ordaining Pastors over them by their consent and taking due care by their grave advise that such Churches walk in the obedience of Christ as far as they can procure it And such Seniors which have so planted these Churches and Pastors by Gods blessing on their labours should be much reverenced by the Churches which they have planted and their just advise exhortations and admonitions should be heard by the People and the Pastors whom they ordained and all their juniors And though the Apostles have no successours in their extraordinaries yet that some should in this ordinary work succeed them we deny not because 1. We find that it is a work still necessary to be done 2. And others as well as Apostles did it in those times as Silas Luke Apollo Timothy Titus c. and since all such as have planted the Gospel among Infidels 3. Because Christ promised to be with them that did this work to the end of the world Mat. 28. 21. But whether such men be of a different office or order from the junior Pastors whether any true Presbyter that hath ability opportunity and invitation may not do the same work with Infidels and by his success and seniority may not so ordain Pastors over the Churches which he gathered and have an answerable right to reverence and regard from those that he so planteth and ordaineth are controversies which we presume not now to decide And we cannot prove that this maketh a distinct form of a Church no not in the Apostles time and case For we cannot prove that they distributed the Countrys into Provinces or Dioceses peculiar to each Apostle and had any Churches which they supposed to be peculiarly under this or that Apostles Government so as that any of the rest might not with Apostolical power have come resided preacht and governed in the same No Scripture tells us of such limits Provinces Nay the Scripture tells us that many of them were as Apostles at once in the same places As at Jerusalem oft Paul and John had Apostolical power at Ephesus Peter and Paul as is commonly held at Rome And its probable that as Christ sent forth his disciples by two and two so the Apostles went in company as Paul and Barnabas did so that such appropriate settlement of Provincial or Diocesan Churches we cannot see proved though such a Generall Ministry is easily proved and we doubt not but by consent they might have distributed their Provinces had they seen cause and that actually they did so distribute their labours as their work and ends required But if they had become proper Provincial Bishops over several Districts or Provinces it seemeth strange to us that no history telleth us which were the twelve or thirteen Provinces and how limited and that they continued not longer and that instead of three Patriarchs first and four after and five next we had not twelve or thirteen Apostles or Patriarchs seated over all the world with their known divisions And that men seek not now to reduce the Churches to this Primitive State rather than to the said Imperial Constitution and rather to subject us all to the Apostolical Seats than to five Patriarchs in the dominions of another Prince and now mostly subject to an Infidel Yea it is strange to us that the first Seat Rome should derive its pretended power from two Apostles as if our Church might have two Bishops and the second Alexandria from Saint Mark who was no Apostle and the third Antioch from the same Apostle that Rome did as if one Bishop might have two such Dioceses and the fourth Ierusalem from St. James commonly said to be no Apostle and the last which became the second or the first from no Apostle nor make any such pretence if thirteen Apostolick Provinces were then known But we easily acknowledge that as Apostles having planted many Churches staid a while in each when they had setled it and some time visited it again so they are by some historians called the first Bishops of those Churches being indeed the transient Governours of them In which sense one Church might at once have two or many Bishops and one Bishop many Churches and he be Bishop of one Church this week who was Bishop of another where he came the next Sect. VI. Christian Community prepared to be a Polity and a Christian family and a Christian Kingdom we doubt not may all prove their Divine Right And if any will call these Churches let us agree of the definition and we will not strive about the name Sect. VII We know not of any proof that ever was produced that many Churches of the first Rank must of duty make one fixed greater compound Church by Association whether Classical Diocesan Provincial Patriarchal or National and that God hath instituted any such Form And we find the greatest defenders of Prelacy affirming that Classes Provincial Patriarchal and National Churches are but humane institutions of which more anon Sect. VIII We find no proof that ever God determined the Churches should necessarily be individuated by Parish-bounds or limits of ground and that men in the same limits might not have divers Bishops and be of divers particular Churches Sect. IX We never saw any satisfactory proof that ever Christ or his Apostles did institute any particular Church taken in a Political sense as organized and not meerly for a Community without a Bishop or Pastor who had the power of Teaching them Ruling them by the Word and Power of the Church-Keys and leading them in publick Worship Sect. X. Nor did we ever see it proved that any one Church of this first Rank which was not an Association of Churches consisted in Scripture-times of many much less many score or hundred such fixed Churches or Congregations Or that any one Bishop of the first Rank that was not an Apostle or a Bishop of Bishops of whom we now speak
not oppose Sect. XVIII We find proof thar ordinarily Churches were first planted in Cities there being not then in the Villages Christians enough to make Churches But we find no proof that when there are Christians enough to constitute Churches they may not be planted in Villages also Nor yet that there may not be more Churches than one in the same City For so Grotius saith There were even then when Christians were comparatively but few and that they were as the Jewish Synagogues in this respect And Dr. Hamond largely asserteth that Peter had a Church of Jews and Paul another of Gentiles at Rome and that so it was in other Cities Sect. XIX Much less is it by Divine Institution that Bishops and their Churches or Seats be only in such as we now call Cities which by their priviledges are distinct from other great Towns and Corporations whenas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then signified a great Town or Corporation such as our Market-Towns and Corporations now are Sect. XX. But it is the Law of God that all things about Churches and Church-affairs which he hath left to humane prudence should be done according to such general Rules as he hath prescribed for their regulation SECT IV What Princes and Pastors may do in such matters I. THese foresaid General Laws of God do both give the Rulers their Power for determining things committed to them and also limit their power therein II. These General Laws are that All things be done to Edification the circumstances fitted to the End the Glory of God and the Publick Good the promoting of Truth and Godliness that all be done in Love to the promoting of Love and Unity and that all be done in Order and Decently and as may avoid offence or scandal to all both those without and those within Gal. 6. 15 16. Phil. 3. 15 16. 1 Cor. 14. 3 5 12. 26. 17. Rom. 14. 19. 15. 2. 1 Cor. 10. 23. Ephes 4 12 16 19. 2 Cor. 12. 19. 6. 3. 11. 7. 1 Cor. 8. 13. III. Therefore no Rulers Civil or Ecclesiastical have their power to scandalize and destroy but only to edifie being the Ministers of God for good Rom. 13. 3 4 5. 2 Cor. 10. 8. 13. 10. IV. The great Dispute is handled excellently against the Papists for Kings by Bishop Bilson of Christian Obedience Bishop Andrews Tortura Torti Bishop Buckeridge Spalatensis and many more whether the Kings of Christian Kingdoms have not the same power about Church-matters as the Kings of Israel and Judah had David Solomon Hezekiah Josiah c. which cannot be answered by an only Yea or Nay without a more particular consideration of the compared Cases V. We suppose it certain that Christian Kings have no lesser power than the Kings of Israel except 1. What any such King had as a Prophet or in peculiar by an extraordinary grant 2. And what alteration is made by alteration of Church-offices Laws and Worship which may make a difference of which hereafter VI. And 1. It must be remembred that God then reserved the Legislation to himself which he exercised by Revelation and by special Prophets And so the Prophet Moses delivered them that Law which no King had power to abrogate suspend or alter by adding or diminishing Deut. 12. 32. Jos 1. But they had a mandatory power and of making some subordinate By-laws as Cities and Corporations have from and under the King VII 2. Yea great and special Mandates were oft sent from God by Prophets against which the Kings of Israel had no power VIII 3. The Executive or Judicial Power was divided part was in the Kings and Magistrates and part was in the Priests and Levites which the King could not usurp himself as appeareth in Uzziahs offering Incense nor yet forbid the Priests to use it according to God's Law nor change or abrogate their Office For he and they were subject to God's Laws IX 4. God himself settled the High Priesthood on the line of Aaron and all the Priesthood on the Tribe of Levi and it was not in the power of the King to alter it X. 5. God stated the High Priesthood on the Priests during life Numb 35. 25 28. Jos 20 6 c. which Law the Kings had no power to violate XI 6. There are more particular Laws made by God for the duty of the Priests describing their office and work than for any other particular case as many hundred Texts will tell us And none of these Laws might be altered or suspended by the Kings of Israel Nor those by which God stated some of the Judicial Power in the Congregation Num. 35. 12. to 26. XII 7. Solomon's putting out Abiathar and putting in Zadok is not contrary to any of this For supposing the words 1 King 2 35. to be not only a history of the bare matter of fact but a justification of it de jure 1. It poseth learned men to resolve how Zadok and Abiathar are oft said to be both High Priests before and Zadok still put before Abiathar 2. It is certain that Zadok had the right both of Inheritance and especial Promise Numb 25. 11 12 13. 1 Chron. 6. 3 4 c. And what Solomon did was that the word of the Lord might be fulfilled How the possession came into the hands of the line of Ithamar Expositors cannot find It is like it was by occasion of the confusions of their oft Captivity and Anarchy in the interspace of the Judges 3. Even the Priests were the King's subjects and might be punished for their crimes so it were according to God's Laws And if Abiathar forfeited his life he forfeited his Office XIII 8. The Priesthood then depended not on the institution or will of the King or People He might not put out a lawful Priest that had not forfeited his Life or Office He might not have put any one in his place that had not right from God or that was unqualified He might not have forbid the Priests the work appointed them by God But yet if he had injurioâ—slâ— deposed one Abiathar and put in a Zadok the loss had been little to the Church But if he had deposed so great a number of the Priests and Levites as that a great part of God's commanded work must needs thereby have been lest undone and Religion so far destroyed or had as Jeroboam put of the basest of the people or uncapable persons into the Priesthood the loss had been greater and the thing unwarrantable and such as he had not power from God to do XIV And the quality of Moses Law and its Works as different from the Laws of Christ and the Works thereof must be considered that we may discern the difference of the Cases A man that did attempt to draw the people to Idolatry was then to be put to death yea the City to be destroyed that concealed him Deut. ch â—3 so were they that blasphemed and such as committed other heinous
28. When able faithful Pastors are lawfully set over the Assemblies by just Election and Ordination if any will causelesly and without right silence them and command the people to desert them and to take others for their Pastors in their stead of whom they have no such knowledge as may encourage them to such a change we cannot defend this from the charge of Schism which puts a Congregation on so hard a means of Concord as to judge whether they are bound to that Pastor that was set over them as Christ appointed or must renounce him and take the other when they are Commanded So Cyprian in the case of Novatian sayes that he could be no Bishop because another was rightfull Bishop before XXXI 29. In England it belongeth 1. to the Patron to present 2. to the Bishop to ordain and institute and therefore to approve and invest 3. to the people jure divino to be free Consenters 4. and to the Magistrate to protect and to judge who shall be protected or tolerated under him If now these four parties be for four Ministers or for three or two several men and cannot agree in one the culpable dissenters will be the causes of the Schism XXXII 30. If a Church have more Presbyters than one and will be for one way of worship discipline or doctrine and another for another as at Frankford Dr. Cox Mr. Horn and others were for the Liturgie and others against it so that the people cannot possibly accord it is the culpable party which ever it be that must answer for the Schism So much of enumerated Schisms XXXIII On the Negative we suppose that none of these following are Schisms in a culpable sense 1. All are agreed that it is no Schism for the Christian Church to separate from the ancient Jewish or from the Infidel Heathen World XXXIV 2. All Protestants are agreed that it is no Schism to deny obedience to the Roman Pope nor to deny that communion with them which they will not have without obedience To separate from other Churches is to deny them meer Communion But to separate from the Roman as Papal is but to deny them subjection To deny any other Christian Church to be a true Church is Schismatical if they have the Essentials of a Church But to deny the Papal Church or Monarchy to be a true Church of Christ's institution is true just and necessary though they be Christians because we mean only the Papal Church form as it is an Universal Ecclesiastical Monarchy of the whole Christian world which no other Church but that doth claim XXXV 3. It is no Schism to deny Subjection to Pope Councils or Patriarchs of other Kingdomâ— or to any forein Power by what names or titles soever called XXXVI 4. It is no Schism to deny that Christ hath any such Visible Church on Earth as is one by Union with any Universal Head Personal or Collective besides himself XXXVII 5. It is no Schism to Preach and gather Churches and elect and ordain Pastors and Assemble for God's Worship against the Laws and will of Heathen Nahometan or Infidel Princes that forbid it For thus did the Christians for 300 years And if there be the same cause and need it is no more Schism to do it against the Laws and will of a Christian Prince Because 1. Christ's Laws are equally obligatory 2. Souls equally precious 3. The Gospel and Gods worship equally necessary 4. And his Christianity enableth him not to do more hurt than a Pagan may do but more good If therefore either out of Ungodly enmity to his own profession or for fear of displeasing his wicked or Insidel Subjects he should forbid Christian Churches he is not to be therein obeyed XXXVIII 6. If a Prince Heathen Infidel or Christian forbid Gods Commanded worship and any Commanded part of the Pastors office as in Papists Kingdoms Prayer in a known tongue and the Cup in the Lords Supper is forbidden and as they say all preaching save the reading of Liturgies and Homilies is forbidden in Moscovie and as the use of the Keyes is elsewhere forbidden It is no Schism to disobey such Laws what Prudence may pro hic nunc require of any single person we now determine not XXXIX 7. If any Prince would turn his Kingdom or a whole Province Diocess or County into One only Church and thereby overthrow all the first order of Churches of Christs institution which are associated for Personal present Communion allowing them no Pastors that have the power of the Keyes and all essential to their office though he should allow Parochial Oratories or Chappels which should be no true Churches but Parts of a Church It were no Schism to gather Churches within such a Church against the Laws of such a Prince Many write that there is but One Bishop in Abassia though some say that others have Episcopal power under him some that read the old Canons which confine Bishops to Cities and take not the word as then it was taken for any great Town or Corporation but for such priviledged Towns only as are called Cities in England hence gather that as the King may disfranchise Cities and reduce them to ten two or one in a Kingdom he may by consequence do so by Churches that have Bishops which if it be spoken but of Episcopi Episcoporum we resist not But if of Episcopi Gregis of the first Order of Churches called Particular we suppose that out of such a Kingdom-Church Provincial or Diocesan-Church it is no Schism to gather particular Parochial Churches though forbidden And the same reason will prove that if in a lesser circuit the same things be done though in a lower degree viz were it but three four or ten particular Churches of the largest size capable of Personal Communions turned into one which is capable only of distant Communion per alios it is lawful to gather particular Churches out of that larger sort of Church If the Bishop of Rome Alexandria Antioch Cesarea Heraclea Carthage c. should have put down the Bishops of ten twenty an hundred or many hundred Churches about them and set up only Oratories and Catechists in their stead making them all but part of their own Churches it would have been lawful to have gathered Churches in their Churches For God never made them proper Judges whether Christ should have Churches according to his laws nor whether God should be worshipped and souls be saved or his own nstitutions of Churches be observed XL. 8. If Bishops would ordain Presbyters by limiting words restraining them from any Essential or Integral Part of the Office or Power as instituted by Christ and yet profess that they ordain them to the Office which Christ hath instituted it is no Schism for those Presbyters afterward to claim and execute in season all the power which by Christ's institution belongeth to their Office though against the Bishops Wills Because the Bishops are not the Authors or Donors of
disorder of the peoples chusing their own spiritual Councillors Tutors and Physicians And when Church-communion is due to none but voluntary accepters men should not be used so as to take it still against their wills and to be as it were crammed and drencht with sacred Mysteries driven to take them against their consciences and wills from such as they think they cannot communicate with without being guilty of their sin When some Councils have owned Pope Nicholas's decree that no man ought to hear the Mass from a fornicating Priest much less from men that are far more liable to exceptions To this I may add that as in divers cases the Canons and Decrees forbad hearing some Priests and allowed several Churches in the same ground so they seem to give that Pastor a right to the Conduct of the People who was the chief Converter of them from Infidelity or Heresie And hence was the Popes Controversie with the Greeks about the Bulgarians and his claim to the Church of England and many others because he said his Missionaries converted them I shall specially note here that the old Canons sent by Adrian to Carolus Mag. reciâ—ed by Canisius and Binius say That no one must pray with Hereticks or Schismaticks and so not with Papist-Bishops that are the greatest Schismaticks by dividing Impositions That if a Bishop six months after admonition of other Bishops neglect to make Catholicks of the people multitudes then being Heathens and Hereticks belonging to his seat any other shall obtain them that shall deliver them from their Heresie Yet the Bishop is not deposed but another Bishop and Church of the new Converts set up in his Precincts and so a Church gathered in the Precincts of another Church and Bishop And so Gregory Nazianzen did long preach as their Pastor in a small Church in Constantinople before he had possession of the Cathedral the people claiming him for their prositing by his teaching and Theodosius gave him the Cathedral as merited by his success And in the said old Canons c. 19. it s said that Dioceses which then were every Corporation and the Suburbs or Villages which want Bishops receive none without the consent of the Bishop who hitherto held them so be it not proudly For if he over-hold them affecting to sit over the people and despising his fellow-fellow-Bishops he is not only to be driven from the retained Dioc se but also from his own Church And ex Con. Sard. 2. A Bishop that by ambition changeth his seat which was then forbidden by the Canons shal not have so much as Lay-communion no not at the end his death Even old Clemens Romanus ad Corinth tells them that they ought not to cast out these Ministers that live unblameably having been Constituted by the Apostles or deinceps ab aliis viris celebribus Cum Consensu Universae Ecclesiae But I find the Roman and Tyrannical spirit much insisting uppon this that the Christian Religion was but in the shell or Embryo in the Apostles dayes and under Christian Emperours is grown up to the maturity of Papacie riches pomp and grandeur and that great power which the Christian Emperours gave the Patriarchs and prelates of their times But this Hypothesis must be better proved before we can receive it We confess that for extent and number the Church was there in its minority But if it was so as to infallibility of doctrine perfection of Laws and exemplary lives then the Pope is better than Christ and his Apostles and their contemptible Decretals and firebrand Councills are better than the sacred scriptures and their degenerate Clergie and people better than the ancient holy peaceable Christians their blood-shedders better than the Martyrs and the Cross-makers better than the Cross-bearers which are things that the worldly sort may believe more easily than mortified and heavenly Christians One testimony more we will add for the antiquity and the estimation of many that are against us And that is the Apostolicall constitutions Lib 8. cap. 4. de ordinationibus having said before cap. 2. that Episcopus ignorantia aut malo animo oppletus Episcopus non est sed falsus Episcopus non a Deo sed ab hominibus promotus they here say that a Bishop must be one that a cuncto populo ex optimis quibusque electus est Quo nominato placente populus in unum Congregatus not a thousand Churches but one una cum Presbyteris atque Episcopis praesentibus Die Dominico consentiat Qui vero inter reliquos princeps Episcopus est percontetur Presbyteros populum an ipse sit quem praeesse petant illis annuentibus rursus percontetur an tribuunt ei omnes testimonium quod dignus sit hoc magno illustri munere praesidendâ— An quae ad pietatem erga Deum pertinent recte peregerit An jura adversus homines servarit An domum suam résque domesticas recte administraverit an vita ei peromnia honeste laudate act a suerit cum vero Omnes simul non secundum opinionem praejudicatam sed secundum veritatem testificati suerint talem esse eum tanquam in conspectu jâ—dicis Dei Christi praesente etiam Spiritu Sancto atque omnibus sanctis administratoriis spiritibus rursus tertio interrogent utrum sit dignus Ministerio ut in ore duoâ—um vel trium stet omne verbum Et cum tertiò annuerint et dignum esse assensi suerint petatur ab omnibus ut praebeant signum assensus Et libenter praebentes audiantur We urge not this as of Apostolicall authority but as of great antiquity and agreeing with the primitive practise This course much differeth from the ordaining of a Bishop at an hundred miles distance from his Church Yea ordaining him not in or to a particular Church but to many hundred Churches when the people neither know him nor are present and yet the question 's askt as if they were And as the people had ever a chusing or a free consenting Voice so they oft received Bishops and Presbyters who were ordained by such as were out-casts Nonconformists and banished both by Emperours and Synods as in many more instances might be proved As also that they adhered to the Pastors so chosen notwithstanding their ejections by the Imperial Power yea and by such Councils as they thought to be unjust as the sad divisions by the displacings restorings and changes of Bishops by the Councils of Constantinople 1. Ephesus 2. Calcedon and by the Emperours in those times do fully prove the people following some one and some another though fear oft prevailed for conformity with the greater part And no wonder when so many Bishops at the Council of Calcedon professed that for fear they had judged against Flavianus for Eutichus against their consciences and even old Osius and many more at Ariminum did the like and when the powers changed cryed Omnes peccavimus and when under Theodosius
favos Marcionitae Ecclesias saith Tertullian XLIV 12. If any persons shall pretend to have the power of Governing the Churches and Inferior Pastors as their Bishops who are obtruded on those Churches without the Election or consent of the people or Inferior Pastors and these Bishops shall by Lawes or mandates forbid such Assembling Preaching or Worship as otherwise would be Lawful and a duty It is no Schism to disobey such Laws or mandates as such Nor do such disobey their Pastors they being truly no Bishops of theirs till they do consent however in some cases the advantages of some imposed persons may make it an act of Prudence and so a duty to consent as is aforesaid It was no Schism for the people of Antioch Alexandria Cesarea Constantinople c to refuse Ecclesiastical obedience to the ill Bishops set over them by the Emperour to whom they did not consent But the Schism was theirs who complied with the imposed Usurpers Here it must be noted that Church history hath constrained all that understand it to confess both Papists Greeks and Protestants that the ordination of Bishops and Presbyters was in the power of the Bishops and the Election in the power of the people not only the first 300 years under heathen Emperours but for many hundred years after under Christian Emperours and Princes 2. That this was taken for their right given them by God To cite more proofs for this would expose us to the readers censure as unnecessary tediousness Many Papists largely prove it As doth David Blondel beyond exception de jure plebis in regimine Ecclesiastico with more 3. That yet we here plead not for the necessity of so much as the peoples election as it signifieth the first nomination of the person but only for the necessity of consent either explicitly or implicitly exprest If the senior Pastors have the first nomination or if it be the Magistrate or Patrons as with us we quarrel not against it if the flock do but consent Parents may Chuse Husbands and Wives for their Children but they are not such at all till mutual consent XLV 13. The consent of a few of the Church is not the consent of the Church Nor is it Schism for the Major part to differ from their choice or determinations as such In Government the will of the Sovereign is the publick will But in contracts and consent of a Community where Unity is the thing intended and voting the means the Major part is denominatively the society unless they have made others their trustees or delegates in Electing Consenting themselves to what they do such societies are not denominated from the Minor or a small part as contradistinct from the rest If a Diocess have a thousand or 600 or 300 Parish Pastors and a hundred thousand or a million of people or 50000 or 20000 as you will suppose and if only a dozen or twenty Presbyters and a thousand people or none chuse the Bishop this is not the Election or consent of the Diocesan Church Nor is it Schism for 20000 to go against the votes of 2000. XLVI 14. If Bishops that have no better a foundation of their relative power over that particular flock shall impose inferior Pastors or Presbyters on the parish-Parish-Churches command the peoples acceptance obedience the people are not bound to accept and obey them by any authority that is in that command as such Nor is it Schism to disobey it no more than it is treason to reject the Usurper of a Kingdom XLVII 15. whilest such obtruded Parish Pastors have no consent of the flock explicite or implicite that Parish is no Parish Church in the proper Political Organized sense as we now speak of a Church as constituted by the Governing and Governed parts For that which wanteth an essential part wanteth the Essence And therefore it is no Schism to pronounce it no such Church and to deny it the Communion proper to such a Church Though yet as the word Church doth signifie an ungoverned Society in potentia proxima to receive Government they may be improperly called a Church as they are in a vacancy XLVIII 16. If they that make a Diocess the lowest proper Church which hath a Bishop and none under him and a Parish to be but a part of the Diocesan Church and no proper Church of it self as having no Episcopus Gregis shall accuse those as separating from the Church who separate not from the Bishop and keep to any Parish in the Diocess they contradict themselves Though such forsake many Presbyters and Parishes XLIX 17. If Princes or Prelates shall unjustly silence or depose so great a number of faithful Pastors or Preachers as shall leave people destitute of a necessary Preaching and Pastoral help it is no Schism but a great duty for such Ministers to preach and pastorally guide such people otherwise by the same reason one man might put down Christianity in an Empire at his pleasure or dissolve the Churches L. If it be said that it 's true if he put down all but not if he silence but a minor part We answer that the reason is the same to those to whom the Ministry is necessary if he put down Ministers to them The supply of the Churches e. g. in one City of a Kingdom is no supply to the other Cities And if a Parish have 10000 or 30000 or 50000 or 60000 souls it s no supply to all the rest if 3000 of these have the benefit of a Preacher and Pastor The same power which may deny a Pastor to ten parts of a Parish may deny him to the eleventh part that is to all So if competent Pastors be set over half the Parishes in a Kingdom and the other half hath incompetent men or if nine parts of a Kingdom were competently supplied and but the tenth part had not such to whom the people may lawfully commit the Pastoral Care of their souls it is no Schism but a duty for those that are destitute to get the best supply they can and it is no Schism but a duty for faithful Ministers though forbidden by superiours to perform their Office to such people that desire it Their General Ordination with the peoples Necessity and Consent added to God's General Commands to all his Ministers to be faithful and diligent are a sufficient obliging Call to such Ministration without the will of prohibiting Superiours yea against it For 1. Else it were at the will of a man whether souls shall be saved or damned for how shall they believe unless they hear and how shall they hear without a Preacher and whether Christ shall have a Church and God be publickly worshiped or not 2. Our Ordination consecrateth us to our Office during life And it is Sacriledge and Covenant-breaking with God to cast it off and alienate our selves 3. God hath described the Office and the Work in his Word and charged his servants to give the children their bread in due
of Miracles since the Apostles hath assured us that his separation from communion with these Bishops though cruel to Hereticks so gross was confirmed by vision and by an Angel from Heaven and he forbidden their communion for the time to come We again mention this as not yet having heard any answer to it 11. Our own Canons forbid the people to communicate with Ministers for lesser faults as private Preaching Sacraments Fasts Conventicles or out of their own Parishes c. 12. Moses the Monk aforementioned is commended by Historians because he would not be ordained by Lucius not because erroneous but because he had persecuted others by the countenance of Valens the Emperour Though his persecution extended not to the silencing of thousands or hundreds or very many that we read of And as is aforesaid he chose to be ordained by banished men 13. Especially if men have no obligation to that insufficient heretical or ungodly Priest but humane because a Patron presented him or a Magistrate imposed him or because Parish-order which is a humane thing of meer convenience will else seem violated When as the avoiding of the danger of a false Pastor and the guilt of his sin which by owning him may be incurred and escaping the great loss of a faithful Pastor's guidance when we are conscious that we greatly need it are things of greater importance and of Moral and Evangelical Divine obligation In this case we cannot prove it Schism to avoid a wicked Priest The Bishops hold it a duty to avoid a Nonconformist that hath not their License But such a one as is foredescribed hath not Christ's License and is a Nonconformist to his Laws Again let it be noted 1. That even under the Jewish Law Magistrates were not the chusers of the Priests but God chose them by setling the Priesthood on one line 2. That Christ hath by his Spirit in the Apostles altered the Priesthood and the way of their calling and entrance under the Gospel 3. That the Church neer a thousand years was in possession of that way and many hundred of those years the possession was universal in all the Churches 4. That the chusing of Bishops or Priests by Magistrates or Lay-Patrons was none of that way which Christ appointed Therefore seeing it is not the chusing or making but the Governing of Bishops or Priests that is committed to Princes and Christ's Law is the first by which they must govern it seemeth to us that they cannot oblige the Subjects to take up with wicked Pastors when better are prohibited and are to be had LXVII 21. In those times and Countries where the allowed Bishops are corrupted by ignorance heresie ungodliness or faction and set themselves to bring in an unconscionable corrupt sort of Ministers into the Churches and will not ordain fit and conscionable men or by snares divide the Churches and cast out the most worthy and impose sinful conditions on all whom they will ordain it seemeth to us to be no Schism to seek ordination from other Bishops and in case of necessity at least to be ordained by such Presbyters as are either the sole or chief or equal Pastors in Parochial Churches especially in Cities and to perform the Office of Presbyters without such Bishops consent We here suppose such Bishops had themselves been duely elected and ordained yet 1. They have their power to edification and not to destruction 2. We are more obliged to Christ's interest and the Churches safety than to them God will have mercy rather than Sacrifice and preferreth mens salvation to ceremony or Church Laws 3. So the Oâ—â—â—odox forsook the Arrian and other wicked Bishops Malignity and wickedness is poison in the Clergy as well as Heresie and Schism So as is aforesaid Moses and Martin disowned the bad Bishops that were neer them so the Protestants disowned the Papist Bishops And Bugenhagius Pomeranus a Presbyter reformed and ordained Bishops in Denmark Bishop Vsher himself told one of us that being asked by his Sovereign whether he found that ever Presbyters ordained Presbyters he answered I can shew your Majesty more even where Presbyters made Bishops citing the Alexandrian custom out of Jerom to Evagrius The Judgment of English Bishops and Divines for the validity of such Ordination by Presbyters and of the Ordination in the Reformed Churches abroad some of us have proved heretofore at large 4. Christ having made a Law which conferreth the Pastoral Power on him that is made a due Receiver as the King's Charter doth the Power of the Lord Mayor on him that is duly chosen to it it followeth that no more is absolutely necessary to such reception of that Power but that the person be duly qualified and have consent and opportunity and the best investiture which the time and place will afford Of which Voetius de desperata causa Papatus and one of us in a Dispute of Ordination have long ago said that which we suppose will never be well answered 5. And Grotius de Imperio summ Potest circa Sacra an excellent Book hath shewed that he that is the sole Pastor of a Church is in effect a Bishop And indeed Dr. Hammond as is said in his Disser and Annotations asserteth de sacto that in Scriptures one Bishop without any Presbyter under him was setled in each Church so that every Pastor of a particular Church then was a Bishop as far as can be proved And if that was the Apostolical institution that every Church have a Bishop and that there was no sole Pastor at least but Bishops then he that is ordained the Pastor at least sole or chief of a particular Church is ordained a Bishop The reason is because his Office and Power followeth the Law and Charter of Christ that made it and not of the investing Ministerial Ordainer if he would alter it or pronounce it otherwise LXVI 22. Not to obey Lay-Chancellours where they govern the Church by the power of the Keys decreeing Excommunications and Absolutions and performing the work of Exploration and Admonition belonging to Bishops in order thereto we take to be no Schism nor to refuse subscribing or swearing to such a Government LXVII 23. Not sacrilegiously to desert the sacred Ministry when vowed and consecrated thereto is no Schism LXVIII 24. Where such sins are made the Condition of Ministration by men in power as that all the whole Ministry of a Kingdom are bound in conscience to deny consent and conformity thereto it is the duty of all the Ministry in primo instante to forbear their Ministerial Office or none for the reason is the same to all For example If ten or twenty untrue or unrighteous forbidden things must be subscribed declared covenanted or sworn or as many sins practised yea were it but one no doubt but the whole Ministry is bound to deny Conformity to any one such thing Now if all these must forbear or lay down their Office because forbidden by men to exercise it then it is
If God ask us why we did not teach our families visit the sick instruct ignorant neighbours study better for to discharge our Ministerial work that we might be men of knowledge and such like the doubt is whether it will pass for a good answer to say we had not time because we must twice a day read the Common-Prayer XXI Assenting Approving and Consenting to all things even to all forms orders c. includeth the order of the Liturgy Two Rules of the order of Prayer are commonly acknowledged 1. The nature and order of the matter to be expressed 2. The Lords Prayer us a directory delivered by Christ 2. The Nonconformists that think that for the main there is nothing but good contained in most of the Prayers of the Liturgy yet think that they are greatly disordered and defective neither formed according to the order of matter nor of the Lords Prayer but like an immethodical Sermon which is unsuitable to the high subjects and honourable work of holy worship 3. They have oft offered whenever it will be well taken to give in a Catalogue of the disorders and defects of the Liturgy Which yet they think it lawful to use in obedience or for unity or when no better may be used But not to approve of such disorder as we do not approve of the failings of any of our own duties though we are daily guilty of them unwillingly XXII The Preface to the Book of Ordination saith that It is evident to all men diligently reading holy Scriptures and ancient Authors that from the Apostles time there have been these ORDERS in Christ's Church Bishops Priests and Deacons as several OFFICES which are repeated oft in the Collects at Ordination To this all must Assent and Consent 2. Some of us are conscious that we have diligently read the holy Scriptures and ancient Authors and yet three ORDERS and OFFICES are not evident to us 3. We have great reason to believe that Calvin Beza and many more Reformers Blondell Salmatius Robert Parker Gersom Bucer Calderwood Cartwright John Reynolds Ames Ainsworth and multitudes of such Protestants did diligently read both Scriptures and Ancients As also Dr. Sâ—illingfleet Bishop Edw. Reynolds and many such who thought that Scripture instituted no particular forms of Government As also Armachanus and many other Papists who think that Bishops and Priests do not differ ordine but gradu which the R. Reverend Archbishop Usher ordinarily professed We cannot assert that none of these diligently read Scripture or ancient Authors 4. But especially when we find that even the ancient Church of England was of another mind as is legible in the Canons of Aelfrick to Wulfine in Spelman pag. 573. 576. which conclude that in the old large sense there were but seven Ecclesiastical Orders or Degrees and that the Bishops and Presbyters are not two but one Hand pluris interest inter Missalem Presbyterum Episcopum quam quod Episcopus constitutus sit ad ordinationes conferendas ad visitandum seu inspiciendum curandumque ea quae ad Deum pertinent quod nimiae crederetur multitudini si omnis Presbyter hoc idem faceret Ambo siquidem UNUM tenent EUNDEMQUE ORDINEM quamvis dignior sit illa pars Episcopi 18. Non est alius ORDO constitutus in Ecclesiasticis Ministeriis c. Et Leg. Canuti p. 551. Pastores vocamus Episcopos Sacerdotes quorum partes sunt eruditione at que doctrina gregem Domini speculari ac desendere c. 5. And Dr. Stillingsleet hath proved by sufficient evidence that the same was the judgment of Archbishop Cranmer and other Reformers of the Church of England And it is the judgment of some of our Bishops and Conformists now All which we speak not to shew which side we think to be in the right but that the state of the question is Whether we can assent to this as true and approve and consent that it be used as is appointed That it 's evident to all men diligently reading c. that de facto there were three ORDERS and Offices from the Apostles times XXIII The ordering of Priests requireth the Bishop to speak to the people at the Ordination of Priests calling them to come forth in the name of God and shew what crime or impediment they know in the persons to be ordained c. In imitation of the ancient Churches when the Congregation over which they were set had their voice in his election or reception 2. The doubt is whether such a solemn invitation as in God's name be not too vain to be Assented and Approved and Consented to in a Church where the people over whom he is set never use to be present nor invited to it nor have any notice of it or any call to meddle therein being usually many miles and often many score miles distant nor any other people called to that work and rarely any people there that have any knowledge of the man and his conversation XXIV The Ordaining of Priests and the Consecration of Bishops both use these words as concerning the Office Receive the Holy Ghost for the Office and work of a Priest of a Bishop c. 2. It is not doubted but that the Holy Ghost must set Pastors over the Flocks 1. By qualifying men for the Office and making them desirous of it Both Grace Ability and Willingness are of him 2. By giving the Ordainers a discerning skill to know whom to ordain 3. By giving the flock a discerning and a willing mind We yet know not of any other Collation of the Holy Ghost which Ordination can make Nor know we that in any of these senses these words can be well understood For 1. Grace Gifts and Willingness are the dispositio recipient is presupposed we see not how it can be lawful to ordain him that seemeth not before to have them what else are they examined about Nor know we that God hath given any power to the Ordainers now by the laying on of hands to make an ungodly man godly or an unlearned or ignorant man to be learned or wise or a man of ill utterance to have a better tongue or an unwilling man to be willing The Apostles had a miraculous power of giving the Holy Ghost for extraordinary works and for abilities suddenly infused and they did it we never knew of any in our age that did it and therefore suppose that they have no promise or power so to do 2. And to give a discerning skill to the Ordainers 3. Or to give a discerning or willing mind to the people are neither of them a giving the Holy Ghost to the Priest The doubt is whether this be not an abuse of the words which Christ himself or his Apostles used and so not to be assented to approved and consented to 3. Yet is it not denyed but that Ministerial Authority is given by the ordainers as Ministers Deliverers or Investers But Authority is not the Holy Ghost so called 4. Nor
perish Dead Images of all good things is but the last and most effectual means of destroying the life and real good Dead shews and Images of good are Hypocrisie sincerity is reality seriousness and life We take our Baptism to be our Christening or the summe of the Christian Religion And it is but for men to do that seriously at Age which they did in Infancy by others authorized or others for them which is the Conversion which we daily preach And it grieveth us to see what multitudes when aged never seriously think either what they did or received in their Infancy and how many hate such a life as they have vowed and yet think that they stand to their Baptismal Covenant And till the Pastors of the Church make a serious work of it to bring all their Parishes to a serious understanding and consideration of their Baptism and a serious owning it and renewing of that Covenant we cannot hope that the people will be serious Christians or that men will not think that serious Anabaptists are better than Hypocrites that contemn their Baptism SECT II. The Second Part of the Matter of Conformity THE First Part de facto being contained in the Canonical Subscription and the Declaration hath been opened The Second Part is the case of Reordination Either they that require Episcopal Ordination for all that were otherwise ordained when Bishops were put out do intend it a second Ordination or not If yea then it is a thing condemned by the ancient Churches by the Canons called the Apostles c. and by Gregory M. and others likened to Anabaptistry If not then they take such mens former Ordination to be null and consequently no Ministers to be true Ministers that are so ordained and not by Diocesans and consequently all such Churches to be no true Churches while they take the Roman Ordination to be valid To speak of the consequences of this as to the nullity of Baptizings and Consecration of the Lords Supper c. and of the taking of God's name in vain in the Office if it prove evil would be to go further than the Matter of Fact SECT XI The Third Part of Conformity THE Third Part of Conformity is the Subscribing against the obligation from the Vow To endeavour any change or alteration of Government in the Church with the Oxford Oath That we will never endeavour any alteration and the Articles for our Prelacy and the Ordination-promise and Oath of Canonical Obedience before-mentioned as to this point together 2. Even those Nonconformists that are for the lawfulness yea the need and desirableness of Bishops and Archbishops have so much against this Subscription as that to avoid prolixity we will forbear reciting the particulars any further than to tell you that while a thousand or many hundred parish-Parish-Churches are all without any particular appropriate Bishops great Towns and Villages when in Ignatius's daies the Unity of each Church was known by having One Altar and One Bishop with the Presbyters and Deacons And Jerom defineth a Church to be Plebs unita Episcopo and consequently they are without the Discipline and Pastoral oversight of such Bishops and while all these Parishes are in the old sense become No Churches for ubi Episcopus ibi Ecclesia but only Parts of a Diocesan Church And while the old form of Churches Presbyters and Bishops is thus changed And while one Bishop hath now more work of Discipline besides Confirming and all his other work than an hundred of the ablest and best men can do and so such Discipline is necessarily undone And while the Case is as if the Bishop of Carthage had put down six hundred neighbour-neighbour-Bishops and become the sole Bishop of all their Churches or as if all the Schools in a Diocess have but one Governing School-master who had power to judge what Scholar to receive or to refuse And while the Keys are to be exercised by Lay-men these will be unsatisfying things 3. The Conformists are not agreed of the meaning of these Subscriptions and Oaths some think that they covenant only to submit to them though they dislike them But others think that it is also to approve the Government Some think that it is only Bishops that they are bound to But others say that the word Ordinary certainly signifieth more than Bishops even Lay-Chancellours And that the forâ—cited Canon expresly nameth many others even with an catera the rest that bear Office And any alteration must needs mean more as any alteration in State sure extâ—nleth to more than not endeavouring to change Monarchy or the King himself Some say that by nâ—t endeavouring is mâ—ant only not unlawfully endeavouring but not that all endeavours are forbidden viz. not petitioning speaking when called c. Others say that if exceptions had been allowed the Law makers would have made us know it and not have spoken universally And that if you expound it of unlawful endeavours you leave all men at liberty to judge what is unlawful and all Schismaticks will take the Oath or Subscription because they hold their endeavours to extirpate Prelacy to be lawful Some say that one may endeavour in his place and calling to take the Church-Keys out of the hands of Lay-Chancellours notwithstanding this Subscription and Oath But others more ingenuously say that the very actual Government or Keys being in the hands of Lay-Chancellours if it bind us not against endeavouring to change these it binds us to nothing that can be understood And that if Subjects thus take liberty after Universal Oaths and Promises to make such exceptions they reproach the Law-makers as if in such tremendous things as these they knew not how to put their Laws in words intelligible and of common sense And they relax all such sacred bonds Some say that in not endeavouring is excepted unless the King commission or command us But others say that if the Law-givers would have had such exceptions they had wit enough to have put them in And that if you leave it to men to except from universals you cannot tell them where to stop And that the use of the Oath and Subscription is that the Church-Government be taken for unalterable SECT XII The Fourth Part of Conformity IV. THE Fourth Part of Conformity is the Subscription against the obligation of the Oath called the Solemn Vow and Covenant Corporations are constituted by Declaring that there is no obligation from it to any one without exception But Ministers must only subscribe that there is no obligation on me or on any other person from the Oath to endeavour any change or alteration of Government in the Church 2. It is none of the Controversie here 1. Whether that vow was lawfully imposed or contrived 2. Nor whether it were lawfuly taken 3. Nor whether part of the matter was unlawful But supposing all these unlawful 1. Whether all alteration of Church Government be unlawful whether it be not in the power of the King and Parliament
We are agreed that to commit a sin by passion or sudden surprize is not so wicked as to do it on deliberation Nor is the doing it only so bad as undertaking to justifie it and encourage others to do the like XVIII We are agreed that God is jealous about holy things and that wilful corrupting his Church worship or discipline to the disgrace of religion and encouragement of wickedness is a heinous sin Especially to Approve such things XIX We are agreed that to make a deliberate Covenant that I will sin against God and to subscribe and declare this is a heinous aggravation of the sin e. g. When the high places were kept up in Judea if any had Covenanted to keep them up and purposed to transgress the wilfulness had been the greatness and dangerous signification of such sinning XX. We are agreed that Repentance is Gods condition of forgiveness and that for a man to resolve and Covenant to sin and to profess it openly to all the Church and that oft times and so to renounce Repentance is alas XXI Most sober Christians are agreed that Christians should be united upon the terms which Christ himself hath made in the baptismal Covenant and in their obedience to his Laws and that Papall Usurpations and imposing of things unnecessary as necessary to Union Communion or Ministration hath been the great cause of Schisms through the Christian world for about 1000 years at least And that they who will still obey such dividing Imposers do continue Schisms in the world by encouraging the causes of them XXII We are on both sides agreed that it were heinous hypocrisie and prophaneness if we should make our sacred Ministerial work the pretended reason for our sinning and should swear declare or subscribe that which we take to be false and do that which we take to be sin that we may have leave to preach against sin in others and so offer God a Sacrifice of iniquity and put a beam into our own eye that we may have leave to Preach against the mote that is in our brothers eye XXIII We are afraid of making Separatists and Anabaptists and tempting men to avoid us as scandalous men XXIV We are afraid lest by such wilful sin we should by a carnal interest to defend what we have once done be tempted to impenitence and to persecute the just XXV We are agreed that they that will run into willful heinous sin as they deserve to be forsaken of God so they cannot expect such a blessing on their Ministry as Conscionable upright men may do XXVI It is agreed that the ancient Christian Pasters Preached against the will of Princes for 300 years and after that against the will of Christian Princes Constartius Valens Theodosius Junior Vaientinian c. And not only Apostles said that God was to be obeyed rather than men but such as Timothy who was ordained by man were charged before God and the Lord Jesus Christ who will judge the living and dead at his appearing and Kingdom to preach the Gospel and be instant in season c. XXVII We are agreed that the Children of Christians when they grow up know no more of God of Heaven of Christ without teaching than the Children of Heathens do And therefore that the opening and applying the Gospel is needful in England as well as in America XXVIII It is so far from saving unbelievers or ungodly persons that they are the Children of Christians and in the visible Church that it maketh their case more miserable if not worse than that of Sodom and Gomorrah XXIX As of old every single Church had usually many Presbyters and Deasons with the Bishop so it is undeniable that many of our Parishes have work enough for many Ministers and only want of maintenance is pretended for our present paucity with the want of worthy men XXX It is granted us that to alienate consecrated persons from the holy Ministry causlesly is greater Sacriledge than to alienate consecrated Lands Goods or Temples which are but means to the use of the said Ministry We are not here accusing our silencers of this heinous Sacriledge Their Righteous Judge and ours will quickly pass the final sentence But we dare not we will not sacrilegiously silence and alienate our selves lest we forsake our Lord and betray mens souls and be doomed as the slothful servant that hid his talent Mat. 25. and bring down more plagues upon the Land We fear when we read 1 Thes 2. 15 16. the signs that wrath was come to the utmost on the Jews even their forbidding men to preach the Gospel of salvation lest we should contribute to such a dreadful desertion of this Land SECT XVII The Case of the Ministers since they were silenced and their Practice with the Peoples WE humbly crave of those narrow Seers who venture to censure the generality for somewhat which they dislike in some persons that are neerest to themselves that they would truly understand the case and practice of their Brethren before they any further in Sermons and Writings provoke the Magistrate to execute the Laws upon them as Schiâ—maticks Seditious or what accusation is readiest at hand I. That the elder sort of the Nonconformists are ordained by Bishops and most of the rest by such Pastors of Churches of Cities Corporations and other Parishes associate as the times then allowed and that in this Ordination be the Ceremonious part right or wrong they are all by Consent or Covenant devoted to the sacred Ministry and that not for a time as hirelings but for life this is denied by none that we know of II. It is known to all Faithful Ministers and others who converse with the common sort of men that a great part of the people of England are ignorant of the very Essentials of Christianity and a great part dull and worldly neglecters of all serious religiousness and a great part senâ—ual drowned in filthy fleshly sins Besides the ignorance weakness and unwarrantable opinions and passions of many that are more seriously religious than the rest And that it is a hard work to cure one ignorant erroneous vitious soul And each one is precious and not to to be left in sin as desperate considering the everlasting consequents III. It is certain that most great Parishes especially in Cities and great Towns have more souls which call for Ministerial help than Conformists and Nonconformists if they lovingly joyned are able well to afford necessary help to IV. The Ministers that dwell in Cities or Corporations when they were cast out did quietly surrender Temples and Tythes But many of their people claimed the continuance of their Relation and Ministry and many professed that they could not trust their souls to the Pastoral guidance and care of many of those who were placed in the Temples in their stead and charged the neglect of their souls on such as refused V. The Bills of Mortality shew us that the 7 Parishes within the walls of
We justly maintain against the Anabaptists that Infants relation to the Covenant and the universal Church as members was not repealed by Christ because it was not founded only on the Law of Moses which if it had it were as such repealed § 12. The Holy Ghost by the Apostles Acts 15. hath declared to all the Churches of the Gentiles that they are not bound to keep the Law of Moses and hath absolved us from all saving things antecedently and on other reasons necessary verse 28. § 13 If the Jews form of Government be ours then the High-Priest must have the power of the Sword or sit in judgment for life or death as Deut. 17. 12 13. and other places shew But many Papists and Protestants are agreed that the clergy have no power of the Sword or force unless the King make them also Magistrates § 14. It is a matter of so great importance to the Church to know whom we must obey that it is not to be thought that any way is made necessary by Christ which he hath not made intelligible and certain to be indeed his will Especially when the Apostles strove who should be the chief and two of them made it their request and when the Corinthians and others were ready to set up one before another and say I am of Cephas c. § 15. Yea Christ on this occasion expresly forbad them to seek to be one above another and told them that though Kings exercise authority and have magnifying Titles with them it should not be so but their preeminence should consist as that of a servant in humility and service unto others Luk. 22. which will not stand as we suppose with establishing the Jewish order § 16. And Pauls reproof of their making a Church head of Cephas Paul or Apollo or taking them to be other than helps of their faith and not Lords of it and Ministers by whom they believed even then when Schisms made it necessary to have known to whom they must appeal and adhere if that had been the way doth further confirm what we say § 17. The argument that some worthy persons bring from the Prophesies that Nations should be converted unto Christ and that the Kingdom should be taken from the Jews and given to a Nation that would bring forth the fruits of it Matth. 21. 43. and that the Kingdomes of the world are made the Kingdoms of Christ and that Egypt and Assyria should be converted and equalled with the Jews c. do ineeed shew that there should be Christian Kings and Kingdoms which the Apostles were sent to endeavour Mat. 28. 19. to convert Nations But here is nothing that we can perceive to prove that these Christian Nations must have the Jewish Church Policy § 18. Nay contrary the Church is said to be built on the foundation of the Prophets and Apostles Eph. 2. 20. and not of the Mosaical Policy of Priesthood Rev. 21. 14. It hath twelve foundations § 19. It is said Zech. 2. 11. Many Nations shall be joyned to the Lord and shall be my people So Zech. 8. 22. Isa 65. 1. Rom. 10. 20. Isa 2. 2. 55. 5. Hos 2. 23. Isa 60. 3. 49. 22. But not a word in all this of the old form of Policy or Priesthood but Contrarily that the Law should come out of Zion and a new Covenant should be made And it is certain that so large a history as we have of Christ's performances is a far clearer light than obscure Prophecies and darker texts must be explained by the plainer and not contrarily § 20. We see not how the Synod Act. 15. maketh any thing for a National High Priest or Sanedrim or any like Policy For 1. It appeareth to be no act of proper National Government but did bind other Churches as well as those within the Empire 2. It was an arbitration at the request of doubting persons and it was not the Relation of the Arbitrators to one seat of National Power as the Metropolis that was respected but the quality of the persons sent to who would have been equally obeyed had they dwelt in the least Village of another Land 1. There were the Apostles that had the promise of the Holy Ghost 2. There were many whom the people must needs more confide in than in one especially whose power was questioned by gainsayers 3. Both Apostles Elders and Brethren there were such as had seen or were neer to Christ and his works and therefore likeliest to know his mind 4. They were Jews themselves and therefore most impartial Judges in the point that Jewish Teachers troubled them about so far as that they might well acquiesce when Jews themselves resolved them And when the Apostles were dispersed we find not any more Jerusalem-Councils Governing the Imperial Churches § 21. If that Councils Authority were properly National and arose from the prerogative of Jerusalem then 1. All the Apostles when scattered would have been subject to James the first Bishop of Jerusalem thought to be no Apostle 2. Then Jerusalem might have after claimed the Supremacy as of Divine right before Alexandria Antioch or Rome But it is certain by experience that the whole Church was of another mind when Jerusalem had not so much as the fifth or lowest Patriarchate till long after by another grant But if the Power was not fixed to the place but the Itinerant Apostles then it is nothing to prove any Governing Church over others as being affixed to such a place Nor shall we easily find the Apostles Itinerant Successours in that power § 22. II. It is certain that Christ chose twelve Apostles besides Paul who had a preeminence before other Ministers and that he joyned with them some Prophets and Evangelists appointing them all to gather Churches through the world discipling and baptizing Nations and teaching them all things that he commanded a work to be still done and to which he promised his presence to the end of the world And that these having gathered Converts set over them fixed Bishops or Pastors or Elders to be their constant Guides in Teaching Publick Worship and Discipline under Christ the great Prophet Priest and King of the Church And that to the Apostles first and by them to others he gave them the Keys that is the Judging Power of reception and rejection and the Official Power of pronouncing God's reception or rejection of them according to his Word § 23. There is not the least evidence that these Apostles did affix a Superiour Power over the other Churches to any particular seats Patriarchal or Metropolitan much less National or that any of them exercised Government over the rest or that they themselves did fix themselves as Bishops to any twelve or thirteen Cities in the world much less to twelve Kingdoms § 24. There is no notice in Church history of any one National Church-power Priest or Synod setled asserted or exercised under Heaven of above three hundred years Egypt and Assyria that were
prophesied to be Christian Nations never were distinct Christian Kingdoms but parts of the Empire nor had a National Church or Head being but parts of such a Church Nay when Rome got the National Primacy it had not such a Priestly Governing Soveraignty as the Jews High-Priest had § 25. Though there was no Christian King for three hundred years unless he of Edessa or Lucius of England of whom we have little certainty but it 's like that both were subjects to others yet if a Supream Church-Power had been necessary the Apostles would have before erected it which they never did For even Rome pretendeth to be by them made the Ruler of the whole world and not a meer National Head which Constantinople claimed but not as of Apostolical institution § 27. The question whether the Jews had they believed should have continued their High-Priest and Church Policy is vain as to our purpose 1. It being certain to Christ that they would be dissolved by unbelief And 2. he having setled another way and changed theirs 3. And if their Priesthood and Law except as it typified spiritual things had stood yet it would not have bound the Gentile Christians in other Nations § 28. When Emperours became Christians they did not set up the Jewish Policy nor thought themselves bound to it no nor any setled Priestly Supremacy for National Government For Councils were called but on rare accidents by the Emperours themselves and to decide particular cases about Heresies And the Pope had but the first voice in such Councils § 29. But if every Nation must have the Jewish Policy then the whole Empire must then have one High Priest and then the Pope hath a fair pretence to his claim of a Divine Institution as the Church Soveraign of the whole Empire which it 's like was then seven parts in eight of the whole Christian world at least unless Abassia were then generally Christians as now But then his power would change with the Empire and fall when it falleth § 30. III. But if the question be only whether a National Priestly Soveraignty be lawful or whether God's general Rules for Concord Order Edification do bind the Churches prudentially to erect such a form To this they sayas followeth 1. We will first lay hold on certainties and not prefer uncertainties before them We are sure that such a power of Apostles and Pastors as is before mentioned was established and that the junior Pastors were as Sons to the seniors ordained by them Whether the power of Ordaining and Governing Ministers was by Apostolical Establishment appropriated to men of a superiour degree in the sacred Ministry seemeth to us very dark 2. We are past doubt that all particular Churches by Apostolical order had Bishops and that a Church was as Hierom saith Plebs Episcopo adunata and as Ignatius the Unity of every Church was notified by this that to every Church there was one Altar and one Bishop at that time and as Cyprian Ubi Episcopus ibi Ecclesia 3. And we are satisfied that every Presbyter is Episcopus Gregis whoever claim to be Episcopi Episcoporum which the Carthage Council in Cyprian renounced 4. And we are satisfied that no Church-superiours have authority to destroy the particular Church form Ministry Doctrine Worship or Discipline which were setled by the Holy Ghost in the Apostles And that the priviledges and duties of these single particular Churches being plainest and surest in Scripture they must be continued whatever Canons or Commands of any superiour Priests should be against them 5. Nor can they force any man to sin 6. Nor have any Priests a forcing power by the sword or violence but only the power of the Word and Keys that is of taking in or putting out of the Church where they have power and binding men over on just cause to the judgment of God The power that they have is from Christ and for him and not against him and for the Churches edisication and not destruction and what is pretended contrary to this is none They cannot dispense with the Laws of God but preach and execute them 7. And these things being thus secured though in our doubts we dare not swear or subscribe that National Patriarchal Provincial or Metropolitical Powers are of God's institution yet we resolve to live in all Christian peaceableness and submission when such are over us § 31. And we must profess that when we find how anciently and commonly one Presbyter in each Church was peculiarly called the Bishop without whom there was no ordinary ordinations and against whom in matters of his power none was to resist and also how generally the Churches in the Roman Empire conformed themselves to an imitation of the civil power as to their limits in all the official part being all subject to the Emperour who set up no Ecclesiastical Peer we are not so singular or void of reverence to those Churches as not by such notices to be much the more inclined to the aforesaid submission and peaceableness under such a power nor are we so bold or rash as to reproach it or condemn the Churches and excellent persons that have practised it §32 Nay we have already said that securing the state worship doctrine and true discipline of the inferiour particular Parish Churches there are some of us that much incline to think that Archbishops that is Bishops that have some oversight of many Churches with their Pastors are Lawful successours of the Apostles in the ordinary part of their work And such of us have long ago said that the Episcopal Government of the Bohemian Waldenses described by Commenius and Lascitius is most agreable to our judgment of any that we know excercised Therefore that which we humbly offered for our concord in England at His Majesties Restauration was Archbishop Ushers form of the Primitive Church Government not attempting any diminution of the Power wealth or honour of the Diocesanes or Archbishops but only a restauration of the Presbyters to their proper Office-work and some tolerable discipline to the particular Parish Churches §33 But we must ever much difference so much of Church order and Government as God himself hath instituted and is purely divine and unchangeable from those accidentals which men ordain though according to Gods general Rules For these are often various and mutable and are means to the former and never to be used against them And of these accidentals of Government we say as they that say no such form is fixed by God Concord order decency and edification are alwaies necessary But oft times it may be indifferent whether concord order and decency be expressed by this accidental way or that And that which is most congruous for order decency edification and concord in one Countrey Church or time may be incongruous in another Therefore if the question be but how far the giving one Bishop or Pastor power over others or making disparity of Cities in conformity to
the state be prudently to be chosen we only say so that Gods establishment be not violated whatever we might think best we presume not herein to give Laws to the Lawgivers nor to obtrude our Counsel uncalled on our superiours much less seditiously to oppose their Lawful institutions § 34. But to those that think that Gods foresaid General Laws of order concord edification do make such a policy ordinarily necessary in the Churches as imitateth the Jews or the civil form of Government we humbly offer to their consideration 1. If so then it would have been the matter of an Vniversal Law with its due exceptions And then Christ the only Vniversal Lawgiver would have made it For if he have not made all necessary Vniversal Laws his Laws are imperfect And then there should be some other Vniversal Lawgiver to supply that defect But there is no other upon earth whether Pope or Council 2. It is contrary to the nature of undetermined circumstances to be alwaies the same and so to be fit matter of such Vniversal or fixed Laws The cases will vary and then so will the duty 3. There will be great diversity of the interest and ingeny of the Judges of the case in several Countries and ages And therefore though some think the said imitation of the civil state alwaies best vet others will not § 35. But if such a settlement were certainly best let it be remembred 1. That the Jews had not under the chief High-Priest one in every City or Tribe like Diocesane Bishops 2. That their Synagogues had discipline within themselves ever where there was but a Village of ten persons there was a Presbyter that had the power of judging offenders § 36. What man doth prudently set up man may prudently alter as there is cause Greg. Nazianzen earnestly wisheth that there were no difference of Place or seats among the Pastors of the Church And therefore he neither thought their Government of each other to be of Divine right nor of prudential necessity or use Else he would have been against it And the whole Greek Church did and still doth take the seats of preeminence to be but of mans appointment or else they would never have changed them and set Constantinople so high as they did And the Council of Calcedon expresly determineth that Rome was by the fathers made the chief seat because it was the seat of the Emperour which was mutable § 37. The Councils in those daies were about Popes or Patriarchs and could depose them And yet it is most evident to any man considerately reading such history that all the Councils called before Christian Emperours gave them more power and conjoyned their authority did meet only for acts of Agreement and not of Regiment over each other Many such synods are mentioned by Eusebius And the Right Reverend Arch-bishop Usher declared his judgment so in general that Councils had but an agreeing power and not a Regent power over the particular Bishops Yet these two things must be supposed 1. That the Pastors in a synod are still Rectors of their slocks and their Canons to them may be more authoritative than a single Pastors words 2. That Gods Law bindeth us to keep love and concord and the Agreements of Councils may determine of the matter in alterable points and so even absent and present Bishops may concordiae gratiâ be obliged by Gods Law to keep such canons as are made for concord and so they may be the matter of our duty But seeing the Church for 300 years judged Councils to have no proper Governing power over particular Pastors and Bishops or Patriarchs singly had ever less power than Councils it followeth that then a Churches Government of disparity and supraordinate Bishops like the civil or like the Jews was not then taken to be of divine right nor then of any right at all § 38. And as to the doubt whether it began after 300 years to be a prudential duty or at least most desirable when we hear what is said on both sides we think it not easie to judge either how much in such a case Christ hath left to humane prudence nor which way the scales of prudence herein will ordinarily turn On one side it is said 1. That it is absurd that there should be no appeals for injured persons to a superiour power 2. And that the dissensions of the Church else will be remediless and all will be broken into heresies and sects 3. And that Apostolical men of a higher rank than meer Presbyters will else have no convenient opportunity to excercise their Governing power if it be not tyed to fixed seats § 39. On the other side they plead 1. That it is safer for the Church to have Religion in the power of many Bishops or Pastors than that one High Priest or Patriarch should have power to corrupt it or silence the faithful preachers or persecute the people when ever he proveth a bad man Yea they say it must be rare if he be not bad seeing it is certain that the most proud and worldly men which are the worst will be the most earnest seekers of rich and honourable places and he that seeketh will usually find 2. They say Christ directly forbad this to his Apostles Luk. 22. That which they strove for was it that he forbad them But that which they strove for was who should be the chief or greatest and not who should tyrannize 3. They say that all Church history assureth us that there have been more Schisms and scandalous contentions about the great superiour Bishopricks far than any of the rest It is a doleful thing to read the history of the Churches of Alexandria Antioch Constantinople and Rome Gregory Nazianzen giveth it as the reason why the contention at Cesarea was so lamentable because it was so high an Archbishoprick The whole Christian world hath been scandalized torn and distracted by the strife of Bishops of and for the highest seats Their famous General Councils which we justly honour for their function and that which they did well were shamefully militant even the first and most honoured Council at Nice was with great difficulty kept in Peace by the personal presence wisdom and authority of Constantine preaching peace to the preachers of peace burning their libels of mutual accusation silencing their contentious wranglings and constreining them to accord Nazianzens descriptions of the ignorance and insolence and naughtiness of the Clergy Orat 1. and of the shameful state of the Bishops Orat. 32. must make the readers heart to grieve The people he describeth as contentious at Constantinople yet as endued with the Love of God though their zeal wanted knowledge pag 528. But the Courtiers as whether true to the Emperours he knew not but for the greatest part perfidious to God And the Bishops as fitting on adverse thrones and feeding adverse opposite flocks drawn by them into factions like the clefts that Earthquakes make and the pestilent
French Wars And yet we have instanced but in the best times of dominion in comparison of which Councils Prelates and later times have been a meer hurricane In a word they that think that the mischiefs of superiour seats are greater than the benefits do appeal to all Church history whether they have not been the true and principal causes of the distractions of the Christian world and of the long division of the East and West and of many civil and grievous wars § 40. And to the objections they say I. As to Appeals and Government of Inferiors 1. That the last appeals have ever been made to General Councils And how they went when ever the Prince did but countenance errour as in the daies of Constantius and Valens many great Councils that were for the Arrians and in Theodosius Juniors time for the Eutychians c. is too sad to think on And is it not far more dangerous for many hundred in a Council to bear down a whole Empire or Kingdom and raise persecution and there be no appeal from them than for a poor Priest to put a man from the Sacrament in his own Parish Church How many Councils have been against Images in Churches and how many for them condemning one anothers acts What good will appeals do to such 2. In doctrinal cases the consent of many tends to concord But in cases of personal practice are they fit judges to appeal to that dwell many hundred miles off and know none of the persons suppose a poor man in England is put from the Communion by a Parish-Priest yea perhaps an hundred or many hundred in some parishes because he findeth some to be utterly ignorant some to be drunkards fornicators heretical c. If these appeal but to a Diocesan which dwelleth 20. miles from some 40 or 60 or 100 miles from others the remedy is worse than the disease For if the Priest must travel so far and bring his witnesses and plead the cause with men that never saw the party before where neighbourhood giveth a surer knowledge than any such examination of strangers can do and a strange Chancelor or Diocesan knoweth not which witnesses are most credible and all this while his Pastoral Charge perhaps many thousand souls must be neglected while the Minister is prosecuting these appealing sinners will not the evil of this be greater than the benefit But how much more if every sinner must appeal to a Patriarch many hundred miles off A sober mind will be ashamed to think of the process of such a suit If you say that it is not in the case of such sinners as these whereof every Parish abounds that you would have appeals at least not to Patriarchs so far off I answer 1. Then answer your own objection What remedy shall they have if the Bishop wrong them 2. What is the case than that you suppose such supraordinations of power necessary for If you say If Ministers themselves should be excommunicate It is answered That none but Bishops or other superior powers pretend authoritatively as Rectors to excommunicate Pastors Therefore this is nothing to them that are against all such superiority of Pastors Where none such are none such can excommunicate or be injurious And if there must be a higher Bishop to deliver men from the injuries of a lower who should deliver us from him who may injure Kingdoms Obj. But it is supposed that Patriarchs are wiser and better men than Metropolitans and those than Bishops and those than Priests And that a meer Priest is not to be trusted with the power of the Keys Ans 1. The power of the Keys of his particular Church is essential to his Office 2. They that will make Priests of raw lads and naughty fellows and then plead that such must not be trusted with the Office which they themselves ordained them to do condemn themselves by such allegations 3. The old Church Government was for every particular Church no more numerous than our Parishes to have a Bishop and Presbyters And these were thought sufficient to judge who was fit for their own Communion 4. Hierom was but a Priest c. And Macedonius Nestorius Dioseorus Timothy Elurus Peter Moggus Gregory Alex. Lucius Al. Joh. Al. Theodosius Al. Eulalius Antioch Euphronius Ant. Placitus Ant. Stephanus Ant. Leontius Ant. Eudoxius Ant. Euzoius Ant. all Hereticks were all Patriarchs and to reckon the enormities of the Roman High Priests is a needless work Is it to be supposed then that these were better than Priests Doth Christ say that it is as hard for a rich man to enter into Heaven as for a Camel to go through a needles eye and shall we that are Christians say that it is to be supposed that the rich clergie are better men than the poor When Greg. Nazianz. Saith that such great places use to make Bishops worse than they were before All history tells us what striving there was for such places When Euschius refused Antioch two Priests were presently at Constantines elbow to beg that place and he was fain to mention them though they were not chosen What a stir did Maximus make at Constantinople Egypt and with the Emperour to have got Gregories place at Constantinople And so with others And is it not a fleshly proud and wordly mind which is the work of the Devil which is the importunate seeker And must we needs appeal to such 3. But to come neerer what need is there of any such appeal or such a Government if 1. A Bishop with-his Presbyters be over every particular Church associated for personal Communion in holy doctrine worship and Conversation 2. And if these Churches associate for meer concord and mutual help and not for Governing Bishops 3. And if the Magistrate govern them all as he doth Philosophers Physicians c. For 1. If a Bishop of a particular Church deny one the Sacrament or excommunicate him he doth it justly or unjustly If justly the person must submit If unjustly he may be received by a neighbour Bishop who is not bound to reject those whom upon trial he findeth to have been wrongfully excommunicated All neighbour Churches must refuse those that are by any one excommunicated justly but not all that are wrongfully cast out Some say that he that doth excommunicate doth cast a man out of the whole Church and therefore no one else may receive him But unexplained words must not serve to confound truth Souls and Congregations Every Minister is a Minister in the Universal Church as every Physician and Schoolmaster is in and to the Kingdom indefinitely not universally but his work and power are commensurate his power being only to and for his work Therefore the Bishop or Pastor of one particular Church or Parish is bound to confine his ordinary labour to them though occasionally he may help others And accordingly his power is to use the Keys ordinarily for his own Church only as to the direct effect though extraordinarily he
such as the Counterminer will say that to fear such sin as I have here named by one that is not willing to be damned is Treason Rebellion Schism Faction Pride Obstinacy this will not pass with me for convincing Argument on which I may venture my salvation Jul Scaliger exercit tells us that in France our Bicott the Learned Schoolman was envied by another for his Auditors in Philosophy and his crafty adversary told the King that Bicott was a Peripatetick and Aristotle was against Monarchy There needed no more and Bicott was cast down As for them that think that to name the late Wars is a Confutation of Nonconformists as if they knew not that they were raised on both sides by Conformists Heylin in Lauds Life will tell them who I now only repeat Silence all that had a hand in those Wars except the Conformists and no more and I and thousands will give you thanks I plead not for my self The years are past in which I might have better served the Church had I been thought tolerable I am almost uncapable now of your kindness or of any great hurt that you can do me A torrent of reproaching scornful words may ease some mens minds and serve some mens ends but will not satisfie my conscience nor heal the Land I write not this as accusing Conformists or the Law-makers but as answering their loud and long accusations and demands If telling what I fear seem a telling what others are guilty of it is a consequent which I cannot avoid but to avoid it and such like have seventeen years been herein silent So far am I from desiring the weakening of the Church that I had not written this but to prevent it Though I with Saint Martin renounce communion with Ithacius and Idacius I go not so far as he in separating from the Synods of Bishops nor will I separate from any Christians further than they separate from Christ or expel me Church-Order I love Church Tyranny and Schism I love not I am for more Bishops and not for fewer If Parish-Oratories or Chapels were made parish-Parish-Churches at least in each Corporation antiently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea if the Parish-Ministers might be Pastors Episcopigregis and not forced by strangers to excommunicate absolve and receive to communion against their knowledge and consciences nor to profess promise or practice sin against God nor omit their known Ministerial duty far be it from me to be against Conformity I doubt not but he that will preserve Religion here in its due advantages must endeavour to preserve the Soundness Concord and Honour of the Parish-Churches And as the truly wise and honest Judge Hale hath said to me It must be a new Act of Uniformity that must heal us if ever we be healed I am of the mind of old Mr. Dod who for the peoples sake thanked God that there were so many worthy Conformists and for Truth and Conscience sake thanked God that there were so many Nonconformists I love and honour the Reverend solid worthy Preachers which I hear in most Churches in London where I come and I endeavour to have all others honour them And though I am by the Canon ipso facto excommunicate they shall put me out from them before I will depart But for the Church and Kingdom and their Consciences sake I beg of the Clergy that before they any more render odious those whom they never heard and urge Rulers to execute the Laws against them that is to confine imprison excommunicate silence and undo them they would be sure what manner of spirit they are of and that this is acceptable to God and profitable to the Land or to themselves and that which the Churches Experience commendeth My honest friend whom I once perswaded from Anabaptistry writing against Separation saith that when he saw hereâ—a leg and there an arm in the way it was time for him to stop But in Church-history I have had a sadder sight even the carkasses of thousands streams of blood and turnults in the chief Cities and Churches of the world the Crowns of Emperours Kings the loss of the Eastern Empire the generation of the Papacie the reproach of Christianity and that by Clergie-Domination and Contention striving who should be Greatest and seem wisest Some say If we take in a few moderate men like you what the better are we Ans More than you dream of are far better than I I hope few are worse Bishop Morley bid Ab uno disce omnes Shall London have no clocks unless they will all strike at once shall none be tolerated but the perfect Are you such your selves Do you differ in nothing how then shall we have Communion with you when we differ in all the things here described Pardon me for saying I think that Mr. Tombs hath said more like truth for Anabaptistry the late Hungarian for Polygamy many for drunkenness stealing and lying in cases of necessity than ever I yet read for the lawfulness of all that I have here described And what is it that some men cannot copiously and confidently talk for And what wretched Reasons be they that have hindred Englands unity and peace And how fully hath Rom. 14. and 15. and our Common interest and notorious experience confuted them I have long wondered what powerful cause it is that with such men and so many could so long prevail against such evidence and light If you will not hear those will whom God will use to the healing of his Churches and blessed are the Peacemakers for though you call them otherwise they shall be called the Children of God I have prefixed the words of some as our admonition and I have written with this a fuller Treatise of the only true terms of the Concord of all Christian Churches and of the false terms which they never will unite in but are the causes of Schism I commitall with my self living and dying to him that is the Lord of the dead and living and will shortly judge us all in righteousness Come Lord Jesus and prepare us for thy Coming Amen THE CONTENTS 1. THE Reasons of this writing and the sense of the word CHURCH 2. The various opinions of such as we have to do with 3. What Churches we hold to be instituted of God and what not 4. What Princes and Pastors may do in such matters 5. What separation and what assembling or gathering Churches is unlawful and what lawful 6. Matters of fact to be known preparatory to our case 7. Matters required of us for Conformity first of â—ay-men 8. Secondly Matters imposed on Ministers And I. Of Assent Consent Approbation and Canonical subscription that nothing is contrary to the Word of God II. 9. The second Part of the Matter of Conformity Reordination III. 10. The third Part of the Matter of Conformity of swearing or Covenanting never to endeavour any alteration of Church Government VI. 11. The fourth part of the Matter to declare that neither
Sect. I. BEcause men will judge of such Causes according to their several Principles and Presuppositions we must take notice of some of the divers Principles of those whose censure we must expect Though not of inconsiderable Sects Sect. II. And 1. Some say that no humane Form of Church Government and of Churches as governed is of God's Institution or as they say Jure Divino but that it is left to humane prudence Sect. III. 2. Some hold only an Universal Church governed by a Pope say some of them or by a General Council while sitting and a Pope in the Intervals say others or by a Pope and Council agreeing while it sits and a Pope in the Intervals say others to be Jure Divino and all particular Church-Forms as subordinate left to the prudence of this Universal Governour as Supreme as Inferiour Officers in Kingdoms are made by the King Sect. IV. 3. Some hold that this Universal Church-Form and also Diocesan and no other are instituted of God Sect. V. 4. Some hold that the Universal Patriarchal Metropolitical or Provincial Diocesan and Parochial are jure divino or instituted by Christ and his Apostles Sect. VI. 5. Some hold that only Diocesan Churches and Metropolitical or Provincial are jure divino and not the universal And of these some take Diocesan Churches for those only that contain many fixed Assemblies and some for such as have one Bishop whether over one Congregation or over multitudes Saith the very learned Dr. Hamond in 1 Tim. 3. The Church of the living God was every such regular Assembly of Christians under a Bishop such as Timothy was an Oeconomus set over them by Christ Such again every larger circuit under the Metropolitane who as Timothy had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination and Jurisdiction over the whole Province And such all the particular Churches of the whole world considered together under the Supreme Head Christ Jesus dispensing them all by himself and administring them severally not by any one Oeconomus but by the several Bishops as inferiour Heads of Unity to the several Bodies so constituted by the several Apostles in their plantations each of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinct Commission from Christ immediately and subordinate to none but the supreme Donor or Plenipotentiary He here supposeth as he elsewhere sheweth that de facto Episcopal Churches were in Scripture-times but single Congregations but that after it was otherwise And whether then the New Form of Congregations were jure divino when they became but Parts of a Bishops Church we leave to the Readers conjecture as also of the New Form of a Diocesan Church Sect. VII 6. Some hold that National Churches that is Christian Kingdoms as governed by the Soveraign Secular Power are instituted by God and that all Church-Forms else within that Kingdom are jure humano at the pleasure of the King so be it that worshiping-Assemblies be kept up and Bishops and Priests placed as it shall please the King Sect. VIII 7. Some think that Diocesans or Bishops whether over one Congregation or many are instituted by God and some say also Archbishops and that these have power by consent or contract among themselves to make Patriarchal and National Churches And so that these National and Patriarchal Churches are jure divino mediato but jure humano immediato and are rather made by the consent of Bishops than by Kings And so under Heathen Kings the Churches may be National Sect. IX 8. Some think that Parochial Churches consisting of Christians distinguished by the circuit of ground and combinations of these into Synods less and greater Classical National are jure divino and no other lawful Sect. X. 9. Some think that only Parochial Churches ordinarily and single Congregations of any Neighbour Christians when Parish Order cannot be observed are jure divino Sect. XI 10. And some think that only such single Congregations of Christians with their Chosen Pastors without any necessary respect to Parish bounds are properly called Churches of Divine Institution though these Churches may and should hold such associations as correspondence and mutual help require Sect. XII There being so many sorts of Churches in the world as Universal National Patriarchal Provincial or Metropolitical Diocesan Classical Parochial Congregational it is hard to give a just decision of the question From which of these and when it is a sin to separate till it be first known which of these is Divine and which of Humane Institution and which Humane Churches are necessary which lawful and which sinful And it must be known of which the question is And while there is so signal a diversity of Judgment about the several Forms the nature of Schism will be hardlier opened SECT III. What Churches we hold to be instituted by God and what not Sect. I. OUR own Judgment we shall plainly express in this following Order 1. We shall shew what Church we judge to be of God's Institution and what not 2. What about Churches the Magistrates or Pastors may institute by God's Authority or allowance And what they may not institute 3. In what cases it is lawful to gather Churches where Churches are In what cases it is lawful to separate from Churches and in what cases neither of these last is lawful Sect. II. 1. All Christians are agreed that Christ is the Author of the Universal Church considered both as Baptized or Externally covenanting and professing called Visible and as Regeneraâ—e and sincerely Covenanting called Mystical as it is Headed by Christ himself and called his Body and his special Kingdom Sect. III. 2. We doubt not but Christ hath instituted the Office of the sacred Ministry to be under him as the Teacher Ruler and High Priest of the Church in Teaching Guiding and Worshiping And that he hath instituted holy Assemblies and Societies for these things to be exercised in And that a Society of Neighbour Christians associated with such a Pastor or Pastors for personal Communion herein even in such Doctrine Discipline and Woâ—sâ—â—p is a Church-Form of Divine Institution Sect. IV. If they be not Christians by Baptism or visible Profession they be not visible Materials for a Church If they be not Neighbours that is within reach of each other so as to be capable of such Communion they are not matter that hath the necessary extrinsecal disposition If they be not associated explicitely or implicitely by some signification of Consent they may be an accidental Assembly but not a proper Christian Church If they be not associated for this holy Communion they may be a Civil Society but not a Church If they be not associated for Personal Communion at some due seasons but only for Communion at distance by Delegates Messengers or Letters they are not a Particular Church of this species now defined though they may be members of larger associations National Diocesan c. If they are not associate with one or more Pastors they may be a Community of
crimes against Religion yea those that would not enter into or renew their Covenant with God were by Asa's command to be put to death But Christ will have mens Atheism Irreligiousness Idolatry and Iâ—fidelity cured by the Preaching of the Truth which therefore requireth that the Preachers for number and qualification be answerable to their work especially seeing they are things so mysterious and supernaturally revealed which men are to believe And the works of Moses's Law lay very much in ceremony and outward actions which a man of mean qualifications might easily do But the great work of the Gospel is to bring Life and Immortality to light and to Preach Christ by whom came Grace and Truth and more notably than the Law of Moses did to call men to Mortification Self-denial Cross-bearing contempt of the World by Faith and Hope and Love of a better World and to bring them to a heavenly mind and life And mens salvation is laid on this If it were but to offer Sacrifices and do over the task of outward Ceremonies a Mass-Priests qualifications might serve the turn And if it were but to put men to death that will not be Jews and take their Covenant and that draw any from their Religion neither so many nor so excellent Ministers were necessary But we are under a better Covenant even a Law of Love which is more eminently become the first and last the great and new Commandment and the regent Principle in Souls and Churches and the number and quality of the Preachers of it must be answerable XV. As Moses was God's ministerial Law-giver to the Israelites and was faithful in all his trust so Christ is the great Prophet like unto him as typified by him whom God hath raised up to his Church whom they that hear not shall be cut off by God and from that Church as he hath appointed The Legislation Universal is now the work of Christ by himself and by the Holy Ghost which he promised and gave for that use to his Apostles that they might infallibly understand his will and remember what he had commanded them to teach the world XVI Kings or Pastors may not now alter or suspend any of these Laws of Christ any more than the Jewish Kings or Priests might alter or suspend the Laws of Moses XVII Christ hath instituted a Ministry to be for ever stablished in the world to Preach his Gospel to convert volunteers unto Faith and Holiness and to gather by Baptism all Consenters into his Covenant and Church and to teach them all that he hath commanded them And this none have power to overthrow XVIII He hath stated on the Pastors of such Churches the Power afore described of Teaching Assemblies and particular persons of leading them in publick Worship and Sacraments and of judging by the power of the Keys whom to receive into their communion by Baptism and profession of Faith and whom to admonish and for obstinate impenitence to reject And this Institution none may alter XIX He hath instituted ordinary Assemblies and stated particular Churches as is aforesaid for these holy exercises and forbad all Christians to forsake them and he and his Apostles have appointed and separated the Lord's day hereunto None therefore may abrogate or suspend these Laws All this is proved Matth. 28. 19 20. 16. 19. 18. 18 19. Joh. 20. 23. Luk. 12. 37 38. Mat. 21. 36. 22. 4 5 c. 24. 45 46. Heb. 10. 25 26 Act. 11. 26. 1 Cor. 11. Ephes 4. 4. to 17. 1 Thes 5. 12 13. Heb. 13. 17 24. Tit. 1. 5 6 c. 1 Tim. 3. Act. 14. 23. Act. 20. 1 Cor. 16. 1 c. XX. Christs Laws empower and oblige the Bishops or senior Pastors to Ordain others for this Ministerial service of the Church and so to propagate their order to the end of the world By which Ordination 1. They are Judges of the persons qualifications whether he be such as Christs Laws admit into his Ministry 2. And they solemnly invest him in the office But the Power with which they ministerially invest him delivering him possession as Christ appointed resulteth directly from the Law or Donation of Christ As the power of a Mayor from the Charter of the King and not from the Electors or Investers None therefore have power given them by Christ to hinder such Ordination and Propagation of such a Ministry Act. 14. 23. Tit. 1. 5. XXI So exceeding great are the benefits and priviledges of being members of Christ and his Church universal and particular that no unwilling person is immediately capable of it Nor is it possible ex natura rei for any adult person that consenteth not to be a Christian or a Member of any particular Church He cannot be a just Communicant against his will nor pray and praise God with the Church nor take a man for his Pastor or use him as a Pastor against his will And God hath laid mens salvation or damnation on the choice or refusal of their wills Therefore no man can be the Bishop or Pastor of a Church either de jure or truly de facto against the Church or Peoples will or without their consent And as the Nature of the thing proveth this so doth the sacred Scripture Act. 14. 23. 2. 37 38. 1 Joh. 1. 7. Mat. 28. 19. And so doth the judgment and practice of Christ's Church for many hundred years which is so fully proved by Blondell de jure plebis and confessed by the Papists themselves and so express in all antiquity that we need not add the proof Therefore no power may change this Law of Nature and of Christ nor can they by any Law Mandate Choice Ordination Institution Imposition or other act make any man a real Pastor to that People that consent not to the relation Nor are they any true particular Churches where Pastor and People do not consent No more than the relation of Husband and Wife Master and Servant Tutor and Scholars can be without consent XXII Christ and his Spirit have commanded his Ministers to preach the Word to be instant in season and out of season to reprove rebuke and exhort 2 Tim. 4. 1 2. And having put their hand to Christ's Plough not to look back and none hath power to alter this Law of Christ or to suspend it His Ministers by his Authority preached against the will of Princes for above three hundred years and since then against the wills of erroneous Princes who professed Christianity XXIII If Church-History be not to be believed the pleas thence used for Prelacy must cease If it be to be believed God hath wrought miracles to justifie those that would not cease Preaching when Princes yea Christian-Princes have forbidden them And the Church hath honoured their fidelity herein The case of Athanasius Basil Meletius and abundance more evince the later And for the former we will now instance but in the case of the Bishops of Africa whose tongues
were cut out by the King's command and they spake freely by miracle after they were cut out as is testified by Aeneas Gaze◠and by Victor Uticensis who saw and spake with and heard the persons when this miracle was wrought upon them and by Procopius XXIV It will be objected that Constantius Valeus Gensericus Hunnericus c were Arrians and the later conquering Usurpers Answ 1. Even Heathen Emperours and Kings are our Governours though they want due aptitude to their duty as also do many wicked Christian Princes And we owe them obedience when their Laws or Mandates are not against the Laws of God We must not say as Bellarmine that Christians should not tolerate such Princes and that the ancient Christians suffered for want of Power to resist 2. Let the Emperours called Arrians be made no worse than they were Some were for Concord and Toleration of both Parties and so are more suspected than proved to be Arrians And Arrians themselves though unexcusably erroneous were not like the Socinians that utterly deny Christ's Deity They subscribed to all the Nicene Creed save the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They would say that Christ was Light of Light very God of very God begotten not made c. They thought that as the Sun-beams or Light are its immediate emanation but not its substance as commonly Philosophers say they are not how true we say not so Christ was an immediate emanation from the Father before and above Angels by whom all things else were made And how dangerously Justin and most of the ancientest Doctors before the Nicene Council speak hereabout and how certainly Eusebius and other great Bishops were Arrians and how lamentably the Council at Ariminum endeavoured an uniting Reconciliation by laying by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And even old Osius by their cruelty yielded to them as Liberius subscribed to them we need not send any men to Philostorgius nor Sondius for proof it being so largely proved by D◠Petavius de Trinitate who fully citeth their dangerous words And if the heterodoxies of the Prince shall be made the reason of the Subjects disobeying him in a matter lawful in it self as some that we speak to now suppose we shall hardly know where to stop nor what bounds to set the Subjects when they are made Judges of the Princes Errours and what examination of cognisance of it they must have 3. Constantine that banished Athanasius who kept in while he could against the Emperours will is not proved an Arrian Nor Valentinian who commanded Ambrose not to cease Prenching himself nor to forsake his Church nor to subscribe to Arrianism but only to tolerate the Arrians to meet in one spare Church which was in Millan as an act of moderation But Ambrose resolutely disobeyed the Emperour we justifie not the manner because he thought that God's Law made it his office as Bishop so to do 4. And as to Gensericus and Hunnericus's Usurpation it was then ordinary with the Bishops even of Rome to submit to men that had no better title and alas how few of many of the old Roman Emperours had any better at least at first XXV We doubt not at all but that Kings are the Governours of Bishops and Churches by coercive power as truly as of Physicians or other Professions And though they have no Authority to abrogate or suspend the Laws of Christ yet they have a Power of Legislation under Christ as Corporations for By-laws have under them which power is only about those things which God hath left to their determination and not either above Christ against Christ or in coordination with Christ but only in such subordination to him and to his Laws XXVI How far Rulers have power or not to command things indifferent and how far things scandalous and evil by accident some of us have opened already distinctly and need not here repeat XXVII And we have there shewed that as they may regulate Physicians by General and Cautionary Laws but not overthrow their Calling on that pretence by prescribing to the Physician all the Medicines which he shall use to this or that Patient at this or that time c. so they may make such General and Cautionary Laws circa sacra 1. As shall drive Bishops and Pastors on to do their certain duties 2. And as shall duely restrain them from sin and doing hurt 3. And they may punish them by the sword or force for such crimes as deserve that punishment And a King of England may depose or put to death a traiterous Bishop Priest or Deacon as lawfully as Solomon deposed Abiathar XXVIII And as we have there said we suppose that there are some circumstances of the Ministers work which it belongeth to his own office to determine of and are a true part of his Ministerial works But there are others which it is meet should be universally determined of for the Concord of all the Churches in a Kingdom These the Pastors and Churches by consent may agree in without a Law it Kings leave it to them And Kings by the advise of such as best understand Church Cases may well by their own Laws make such determinations As for instance in what Scripture Translations what Versions and Metres of Psalms the Churches shall agree Much more may they determine of the Publick Maintenance of Ministers and the Temples and such other extrinsick accidents XXIX Princes and Rulers may forbid Atheists Infidels Hereticks and Malignant opposers of necessary truth and godlyness and all that preach rebellion and sedition that propagate such wicked Doctrine and may punish them if they do it And may hinder the incorrigible and all that provedly or notoriously are such whose Preaching will do more hurt to men than good from exercising the Ministry or Preaching in their jurisdiction or Dominions For such have not any power from Christ so to Preach but serve the Enemy of Christ and man XXX Princes and Rulers may for order sake distribute their Christian Kingdoms into Parishes which shall be the ordinary bounds of particular Churches And such distribution is very congruous to the Ends of the Ministry and Churches and conduceth to orderly settlement and peace And experience hath shewed us that such Parish Churches where the Pastors are faithfull and fit may live as Christians should do to their mutuall comfort in Piety Love and Peace And such Parish-order we desire XXXI But no Rulers may hence conclude 1. that Parishes are distributed by God immediately or that he hath commanded such a distribution as a thing of absolute necessity to a Church But the Generall Rules of order and Edification do ordinarily in Christian Kingdomes require it 2 Nor may any make a Parish as such to be a Church and all to be Church members that are in the Parish as such for Atheists Infidels Hereticks Impenitent Rebels may live in the Parish and many that consent not to be members of that or any Church And not
only in worse lands but in Ireland and in England as part of Lancashire the far greatest part of the Parishioners are Papists who renounce the Protestant Churches in some places XXXII Neither dwelling in the Parish nor the Law of the Land makes any Christian a member of that Parish Church without or before his own consent But proximity is part of his extrinsick aptitude and the law of man or command of his Prince may make it his duty to consent and thereby to become a member when greater Reasons mollify not that obligation XXXIII Parish Bounds and such other humane distributions for conveniency may be altered by men and they bind not against any of Christs own Laws and predeterminations nor when any changes turn them against the good ends for which they are made of which more afterward when we speak of separation XXXIIII And about these humane Church-Laws the general Case must be well considered how far they are obligatory to conscience and in what cases they cease to bind Sayrus Fragoso and other the most Learned and Moderate Casuists of the Papists ordinarily conclude that Humane Laws bind not when they are not for the Common good We had rather say that when they are notoriously against the Laws of Christ or against the Common good or are made by usurpation without authority thereto they bind not to formal obedience in that particular though sometime other reasons especially the honour of our Rulers may bind us to material obedience when the matter is indifferent and though still our subjection and loyalty must be maintained But of this before and more largely by one of us Christian directory Part. 4. Chap. 3. Tit. 3. c. The Council of Toletum 1355 decreed that their decrees shall bind none ad culpam but only ad poenam see Bin. Inoc. 6th Sect. XXXV Kings and Magistrates should see that their Kingdoms be well provided of publick Preachers and Catechists to convert Infidels and Impious men where there are such and to prepare such for Baptisme and Church priviledges and Communion as are not yet Baptized but are Catechumens And they may by due means compel the ignorant to hear and learn what Christianity is though not to become Christians for that is impossible nor to prosess that which is not true nor to take Church-Priviledges to which they have no right and of which at present they are uncapable But they may grant those rewards and civil Priviledges to Christians and Churches for their encouragement which they are not bound to give to others and which may make a moving difference without unrighteous constraint XXXVI Christ and his Apostles having as is aforesaid settled the Right of Ordination on the Senior Pastors or Bishops and the Right of Consenting in the People and this continued long even under Christian Emperours Princes or Patrons may not deprive either party of their Right but preserving such Rights they may 1. Offer meet Pastors to the Ordainers and Consenters to be accepted when there is just cause for their interposition 2. They may hinder both Ordainers and People from introducing intollerable men 3. They may when a Peoples Ignorance Faction or Wilfulness maketh them refuse all that are truly fit for them urge them to accept the best and may possess such of the Temples and Publick Maintenance and make it consequently to become the Peoples duty to consent as is aforesaid so also when they are divided XXXVII Princes ought to be Preservers of Peace and Charity among the Churches and to hinder Preachers from unrighteous and uncharitable reviling each other and their unpeaceable controversies and contentions XXXVIII Christ himself hath instituted the Baptismal Covenant to be the Title of Visible Members of his Church and the Symbol by which they shall be notified And he hath commanded all the baptized as Christians to Love each other as themselves and though weak in the faith to receive one another as Christ receiveth us but not to doubtful disputations and so far as they have obtained to walk by the same rule of Love and Peace and not to despise or judge each other for tolerable differences much less to hate revile or destroy each other and it seemed good to the Holy Ghost and the Apostles to lay no greater burden on the Churches even of the Ceremonies which God had once commanded but Necessary things Act. 15. 28. And these terms of Church-Union and Concord which Christ hath made no mortal man hath power to abrogate All things therefore of inferiour nature though Verities and Good must be no otherwise imposed by Rulers than as may stand with these universal Laws of Christ which are the true way to prevent Church-Schisms XXXIX Princes by their Laws or Pastors by consent where Princes leave it to them may so associate many particular Churches for orderly correspondencie and concord and appoint such times and places for Synods and such orders in them as are agreable to Gods aforesaid generall Laws of doing all in Love to Edification and in order And how far if Rulers should miss this generall Rule they are yet to be obeyed we have opened elsewhere XL. As we have there also said that Princes may make their own Officers to execute their Magistratical Power circa sacra which we acknowledge in our King in our Oath of Supremacy and if such be called Eclesiastical and their Courts and Laws so called also that ambiguous name doth not intimate them to be of the same species as Christs ordained Ecclesiastical Ministers or as his Churches and Laws are so now we add that if Princes shall authorize any particular Bishops or Pastors to excercise any such visiting conventing ordering moderating admonishing or governing power as it belongeth to the Prince to give not contrary to Christs Laws or the duties by him commanded and priviledges by him granted to particular Churches we judge that Subjects should obey all such even for conscience sake However our consideration of Christs decision of his disciples controversie who should be the greatest and our certain knowledge how necessary Love and Lowliness and how pernicious wrath and Lordly-Pride are in those that must win souls to Christ and imitate him in bearing not making the cross together with the sad history of the Churches distractions and corruption by Clergy-Pride and Worldliness lamented by Nazianzene Basil Hilary Pictavus Socrates Sozomen Isidore Pelusiot Bernard and multitudes more yea by some Popes themselves these and other reasons we say doe make us wish that the Clergy had never been trusted with the sword or any degree of forcing power or secular pomp yet if Princes judge otherwise we must obediently submit to all their Officers XLI It seemeth by the phrase of His Maiesties Declaration about Ecclesiastical affairs 1660 in which after consultation with his Reverend Bishops the Pastoral way of Perswasion reproofs and admonitions are granted to the Presbyters that a distinction is intended between this Pastoral and the Prelatical Government And we
Church Because the charge is more odious and injurious and tendeth more to destroy Love IX 7. To accuse a Church its Doctrine Ministry Worship or Discipline falsly as guilty of such corruption which maketh it unlawful for any Christians to have communion with it or falsly to pretend such faults for his own and others separation from it is a great sin though not so great as to unchurch it X. 8. To hold that every Error in the Doctrine Worship Discipline Pastors or People of that Church yea though settled and continued and foreknown not forced on us to consent to or practice is sufficient cause to make Communion with the Church unlawful is to hold a principle which would infer separation from all the known Churches in this world XI 9. To draw others to such separation by such false accusations or opinions is worse than to do it silently ones self and the more the worse XII 10. The more such accusations strike at the heart of Christian Love which is the life of holy Societies and of Holiness it self and the more they draw men from Piety and to hate and abuse and wrong each other the greater is the sin XIII 11. When men erroneously and causlesly gather separated Members from true Churches where they should continue into Antichurches or Societies where their business is to make others unjustly odious that differ from them this is to gather Schismatical Societies And if they pretend themselves wiser than the Generality of the true Orthodox Churches in the world and so separate from them they were for this called Hereticks at first But if it be but upon a quarrel with some particular neighbour Church or Pastor it was called a Schism XIV 12. If any proud or passionate or erroneous person do as Diotrephes cast out the brethren undeservedly by unjust suspensions silencings or excommunications it is tyrannical Schism what better name soever cloak it XV. 13. If any should make sinful terms of Communion by Laws or Mandates imposing things forbidden by God on those that will have Communion with them and expelling those that will not so sin this were heinous Schism And the further those Laws extend and the more Ministers or People are cast out by them the greater is the Schism XVI 14. If any should not only excommunicate such persons for not complying with them in sin but also prosecute them with mulcts imprisonments banishments or other prosecution to force them to transgress this were yet more heinously aggravated Schism XVII 15. All those would be deeply guilty of such Schism who by talk writing or preaching justifie it and cry it up and draw others into the guilt and reproach the Innocent as Schismaticks for not offending God XVIII 16. If any should corrupt such a Church or its Doctrine Worship or Discipline in the very Essentials by setting up forbidden Officers and Worship or casting out the Officers Worship or Discipline instituted by Christ and then prosecute others for not communicating with them this would be yet the more heinous Schism XIX 17. If either of the last named sorts would not be content with mens Communion with them but would also silence and prosecute such as will not own justifie and consent to all that they do by subscriptions declarations covenants promises or oaths this would yet be a more aggravated Schism XX. 18. If the men that do this should be mere obtruders and usurpers that have no true Pastoral power over those whom they persecute as the Pope over other Kingdoms and Churches this were yet more aggravated schisme XXI 19. If such Usurpers will claim a dominion or Monarchy over all the world and unchurch degrade and unchristen all that will not be their Subjects or will impose sinful termes of Vnion upon all the Christian World and declare all Hereticks or Schismaticks that receive them not and so cast out most of the Christians on Earth and all the sounder Churches this is one of the most heynous sorts of Schism that the mind of man can think of Which is the grand Schism of the Roman Papacy worse than all their interior Schisms when they had many Popes at once XXII 20. If such shall send agents and emissaries into the Dominions of Christians Princes or States to draw the Subjects to that Schisme and make them believe that Princes are by right the Subjects of the Pope and that men shall be damned if they will not take him for the Bishop or Vice-christ of all the World and keep up a rich and numerous Clergie in Christian Kingdomes for this use and make Decrees to exterminate or burn Christians and to depose temporal Lords that will not obey them and execute their lawes This is to maintain and prosecute a Schisme against Religious and Civill peace by open hostility to Princes and People and to mankind XXIII 21. If because the Roman Emperours and Clergie setled five Patriarchs in the Roman Empire of which the Roman Bishop was the first and by Councils called General of that Empire did make Church Laws to bind the Subjects any therefore will teach that these Patriarchs and the Pope as Principiâ—m unitatis must be Rulers in the dominions of other Princes and that such Councils must govern them by their Decrees and that the Universal Church must be united in any one mortal head whether Personal or Collective such as General Councils and so would bring Christian Princes and people under the Laws and Government of forreigners and brand those as Schismaticks that will not fall in with such an Universal Church Policie This were also a very heinous sort of Schism For the Universal Church never did nor will be united on such termes And therefore to make such terms of its unity is to make an Engine to divide it and tear it all into pieces XXIV 22. If any will confine the Power or Exercise of the Church Keyes into so few hands as shall make the Exercise of Christs Discipline impossible as by laying that work on one which multitudes are too few to do or shall make Churches so great and Pastors so few as that the most of the people must needs be without true Pastoral oversight teaching and publick worship and then will forbid those people to Commit the Care of their souls to any others that will be Pastors indeed and so would compel them to be without Christs ordinances true Church Communion and Pastoral help This would be Schismatical and much worse XXV 23. If any Pastors will deny Baptism which is their investiture in the Christian Church to the Adult that refuse to receive the transient Image of the Crucifix or any thing equal to it as a Dedicating means to consecrate them to God and to signifie their Covenant Engagement to Christ and as a badge and symbol of the Christian Religion it seemeth to us to be Schismaticall when Christ himself instituted Baptism without such a Covenanting Image to be the test and bond of his Churches unity But
of preserving Truth Charity and Peace But it is but a Means to the Ends of the things Ordered and the publick good Therefore if Order should be made the advantage of Heresie Church-Tyranny or Iniquity and be turned against the good of Church and Souls as it is in the Policy of the Roman Church and in well ordered Armies of Rebels or such as have unlawful wars this would make it no Schism or sin â—o break such order These notices interposed we add 4. That it hath been the Judgement of the most honoured Ages of the Church that it is no Schism in the forementioned Cases to cleave to the faithful Pastors that were duly ordained and consented to and to refuse subjection to such as lawful Princes have imposed in their steads 1. That even in the Jewish State the Kings had not the Election of all the Priests and Levites much less the Prophets is before proved though they had the Government of them according to God's Laws 2. That the Apostles sent by Christ performed their Office against the will of the Roman and Jewish Rulers is not denied 3. And because some think that this was proper only to Apostles or men sent immediately by Christ we add that it is not denied that this was the case of others in that Age As Timothy who is charged before God and Angels to Preach in season and out of season 2 Tim. 4. 1 2. Titus Apollo Silas and such others and of all the setled Elders of the Churches Act. 14. v. 23. Tit. 1. 5. 2 Thes 5. 12 13. Heb. 13. 17 c. 4. And it is not denied that this was the case of all the ordinary Pastors for the first three hundred years under the unbelieving Emperors And as is aforesaid even these were Governours of the Christian Pastors and Churches who are commanded Rom. 13. to obey them and they wanted not Governing power though in part they wanted aptitude to use it well so that Christians were to obey even Heathen Governours in lawful things 5. And it is undeniable that this was the judgment and case of the Fathers and People of the Church under the Christian Emper ours that were Arrians or favoured the Arrians And as is aforesaid the Arrians would have subscribed to all the Nicene Creed that Christ is Light of Light God of God very God of very God begotten not made till they came to that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Eusebius subscribed to that also and to the whole who yet notwithstanding Socrates's charitable excuse is by his own Epistle from that Council to his People plainly proved to be an Arrian as Petavius hath fully manifested And yet how the Churches of the East did commonly cleave to their Pastors when Constantius and Valens ejected them and how they resolutely refused the imposed Bishops some as Arrians and some but as suspected saying We have lawful Bishops already and how stifly they refused to forbear their forbidden Meetings and Publick Worship with their former Pastors Church-history puts us out of doubt Athanasius oft stayed with his flock till banished by violence by Constantine Constantius and Valens Eustathius Bishop of Antioch did the like yea came to the Imperial City Constantinople and there lived in secret to confirm the People and presumed to ordain a Patriarch of that City chosen against the Emperours will For when Eudoxius was dead the orthodox people chose Evagrius a man of their own judgement and refused Demophilus Socr. l. 4. c. 13. Both the consecrator and the consecrated Bishop stayed with them till the Emperour sent souldiers from Nicomedia to master the people and banished them both into several Countries and at once put fourscore Priests to death burning them in a ship at Sea to whom the people adhered who came to petition him for justice and forbearance Saith Socr. cap. 14. When the Emperour at Edessa gave the Lieutenant a blow with his fist because he had not scattered the Conventicles as he had charged him the Lieutenant for all this great disgrace set himself though unwillingly to obey the Emperours wrath and displeasure but gave notice secretly of it to the people for it was far from his mind to fall a murthering so many godly Citizens that none should shew his face in the Temple that none should be found raising of any Conventicle But not one made account of his advice nor regarded his threats for the day following all flocked in great companies to the Temple Then followeth the mention of a woman that with her little Child hastned through the crowd to the meeting hoping to die with the rest The citizens of Cyzicum banished Eunomius from their City whom Eudoxius had preferred to that Bishoprick not so much for his Errours as for his arrogant and insolent manner of Preaching with Logical tricks and sophisms which they could not bear and so they drove him to Constantinople where he layd by his Bishops Office Id. c. 7. And when Eleusius repenting of his sin in a forced subscribing to the Ariminum faith would have had them have chosen another Bishop they would have or acknowledg no other but him being the undoubted Chusers of their own Bishop Ib. c. 7. The City of Antioch sell into two parties of the Orthodox besides the Arrians and chose two Bishops Paulinus and Meletirs Though it was then contrary to the Canons that one City should have two Bishops none questioned the peoples right to chuse nor denied either of them to be true Bishops And though the Emperour forbore Paulinus for his rare parts and virtues and banished only Meletius the people would not obey his Orders but still assembled as before We are not ignorant what tumults popular Elections of Bishops have oft caused But two things all acquainted with antiquity know which much serve to counterballance this objection 1. That where Emperours and Synods of Bishops have made themselves the Electors the tumults or confusions or at least the consequent evills were not less but greater 2. And when they did thus assume the Election which was for the most part but in a few great seats and not of ordinary Bishops still they suppose a necessity of the peoples consent When the Emperour chose the Patriarchs what one Emperour did another undid And the peoples dissent undid it sooner and the Ruling Bishops so oft disagreed that their synods and Churches were lamentably militant By the favour of the Emperour Dioscorus was the strongest at Ephesus having the Souldiers and Rulers on his side and by them the Major Vote of the Bishops But it was more Theodosius and his Officers that carryed it than equity even to the condemning of Eusebius and such others and the beating of Flâ—vianus the Patriarch of Const unto death And when by the Emperour and prevailing Bishops will new Bishops were placed Anatâ—lâ—us at Const Maximus at Antioch Nonus at Edessa Athanasius for Savinian c saith Liberatus in Breviaro cap. 12 schisma factum est inter
eos quale antea nunquam contigerat Aegypti Thraces Palestini Episcopi Dioscorum sequebantur Orientales Ponticis Asiani Sanctae Memoriae Flavianum Quod Schisma Permansit usque ad obitum Theodosii Principis But when Martian was made Emperour all was undon again that went for Heresie which before went for the right belief Dioscorus was banished Proterius was chosen and how chosen saith Liberatus c. 14. ut cum omnium civium volunt ate eligerint ordinandum Episcopum sacris ob hoc literis praecedentibus ad Theodorum tunâ— Augustalem collecti sunt ergo Nobiles Civitatis ut eum qui esset vita sermone Pontificatu dignus eligerint Hoc enim Imperialibus sanctionibus jubebatur N. B. Yet all this quieted not the people because Dioscâ—rus was still by the most taken for their true Bishop so that Proterius was fain to live under the guard of Souldiers among them Timothy Aelurus and Peter Moggus keeping separate Congregations would not communicate with Proterius and no sooner did they hear of Martians death but the people in tumult murdered Proterius in the Church mangled him cast out and burnt his carcass and scattered his ashes in the wind and made Timothy Aelurus their Bishop And thenceforward Alexandria had two Bishops And both sides petitioning the new Emperour Leo to be for them he commanded upon examination his General to cast out Timothy alium decreto populi qui Synodum Calced vindicaret inthronizare This Stâ—la the Captain performeth and another Timothy Salophaciolus is chosen But when after Leo's death Basiliscus usurped the Empire against Zeno this Timothy is cast out again and the other restored and other Bisops changed accordingly in opposition to the Council of Calcedon And no sooner was Zeno restored but all was returned back again and Aelurus poisoned himself to escape worse Yet did his Party make Peter Moggus their Bishop and the Emperour commanded Anthimius to cast him out and set up Timothy Saloph again But while the Emperours chose who should have the Publick Authority and Temples they left the people to joyn in the choice and the Dissenters kept up their own Bishops and Schism And thus the matter went on uncured And very ordinarily it was the Pulcheria's Theodora's Eudoxia's and such other women the Empresses that by Historians are said to dispose of these matters and make such Patriarchs and Bishops And these courses still increased Schisms Of the Joannites at Constantinople we spake before What a calamitous Schism was that at Alexandria between the Party that held Christ's body incorruptible called by the other the Phantasiastae and those that held it corruptible called the corrupticolae one part taking Gaianus for the Bishop and the other Theodosius and the secular power setting up one the Soldiers and the city sought it out abundance on both sides being slain and yet the Soldiers had the worst and Theophilus was forced away In Justinians time when Paulus an Orthodox man was made Patriarch he could not hold his seat without such plots as occasioned Rhodo the Augustalis to murder Psoius the Deacon which cost Rhodo and Arsenius their lives and Paulus his contemptuous deposition by the Emperours justice Should we but run over the history of other great Churches especially Rome Constantinople Antioch Ephesus Cesaâ—ea alas how sadly would it shew that neither Emperours nor synods assuming the power did end such Schismes but increase them where the Bishopricks were so great as to seem a very desirable prey But where they were small and poorâ— there was far greater peace and quietness though the people commonly had their choice and every where their consent was judged necessary the proofs of which might fill a Volume See in Synodo Romano quarto sub Symmacho in Binnio Vol. 2. p. 288. c. the claim of Odoacer that no Bishop of Rome should be made without the consent of the King of Italy And the Bishops speeches against it Even in the daies of Gregor 1. Rom. You may see how things went by the constant tradition of the Church Epist 22. in Bin. Vol. 2. p. 759. recitat natalem Salonitanae Ecclesiae scatrem coepiscopum nostrum obâ—â—sse discurrens in partibus istis sama vulgavit Qâ—od si verum esti experientia tua omâ—i instantia omnique solicitudine CLERUM POPULUM ejusdem Civitatis admonere festinet quatenus uno consensu ad ordinandum sibi debeant eligere Sacerdotem factoque in personam quae suerit clecta decreto ad nos transmittere studebis ut cum nostro consensu sicut priscis suit temporibus ordinetur Illud prae omnibus tibi curae sit ut in hac electione nec datio quibusque modis interveniat praemiorum nec quarumlibet personarum patrocinia convalescant nam si quorundam patrocinio fuerit quisquam Electus Volunt atibus eorâ—m cum fuerit ordinatus obedire reverentia exigente compellitur Talem ergo te admonente personam debent eligere quae nullius incongruae voluntati deserviat sed vita moribus decorata tanto ordine digna valeat inveniri And at the Council Paris 3. in the daies of Pope John 3. and K. Childebert when Kings were forbidden to make Bishops it was ordained Can. 8. that Nullus civibus invitis ordinetur Episcopus nisi quem Populi Clericorum electio plenissima quasierit voluntate non principis imperio And the Bishops are forbidden to receive him into their number who is made by Kings At the Council of Calcedon Act. 12. it was determined that neither of the two Bishops of Ephesus Bassianus or Stephanus could be Bishops because not duly elected but a third to be chosen See also for the peoples unanimous Election of their Bishop Greg. 1. Epist 65. in Bin. Vol. 2. p. 890. We need not bid the Learned enquire whether Gregory Naeoces Basil Ambrose Martin Damasus and so of the rest ordinarily were Bishops without the consent of the people over whom they were placed And though sometimes the peoples choice have many hundred years only after Christs time but not in the Primitive Church been restrained so was not their consenting voice denied I have translated and adjoyned the Epistle of Cyprian and an Africane Council with him where were then the best ordered Churches in the World as farr as I can learn in which they counsel the Churches of Basilides and Martial to forsake them because they were Libellatiks in persecution proving from Scripture that uncapable persons cannot be Pastors and that such scandalous sinners and bad men were uncapable persons forma non recipitur in matcriam indispositam charging it upon their consciences as from Gods word shewing them that els they will be Guilty of their sins because the chief power is in the people both of chusing the worthy and forsaking the unworthy And yet these two Bishops lived beyond the Seas in another Country and the Bishops of their own Country and the Bishop of Rome had dealt more
differ from them because they prefer some other Teacher before them and say somewhat against their opinions or ways do condemn themselves while they cry down Schismaticks and seem not to know what manner of spirit they are of The Wisdom from above is first pure and then peaceable and gentle and easie to be entreated full of mercy and good fruits without partiality and hypocrisie and the fruit of righteousness is sowen in peace by peace-makers But if there be envying and strife it is infernal wisdom earthly sensual and devilish introducing confusion and every evil work whether it be found in Factions Contentions Antichurches and Hereticks or in those that can bear with no Dissenters nor receive them that are weak in the faith but make things unnecessary and their own conceits and wills the measure of mens liberties and their censures He that would pursue all as Rebels in a Kingdom who interpret not every Law alike would more divide the Kingdom than all mens different expositions now do LVII We do with sorrow confess that the discords of the people about chusing their Bishops hath been a great scandal to Infidels and a great dishonour to the Church and hath caused many lamentable Schisms not only under Christian Emperours but Heathen But it hath been greatest about the greatest Prelates especially the Bishops of Rome Alexandria Constantinople Aâ—â—ioch c. since Dâ—masus got that seat by Conquest in the Church a multitude of Schisms have fallen out even when Princes challenged the choice A long time two at once sometimes three and once five or six Popes living that were and had been Popes The Schism of the Donatists was so caused by Bishop set up against Bishop so was that of the Iâ—anites at Constantinople and of Dioscorus at Alexandria and many more But it must be noted 1. That the Electing Bishops-Priests and Magistrates have occasioned these Schisms as much if not far more than the Electing people have done 2. That yet Princes for many hundred years after Constantines time did not think it meet to prevent such Schisms by depriving the People or Presbyters of their Electing-power much less of Consent 3. That the Cure must not be by altering Christ's institution and the Churches practice continued 600 if not 800 years and with most or many to this day nor by overthrowing the very Constitution of Churches and the Law of Nature it self nor by introducing a greater evil as it would be to teach all people to receive all and only such Pastors as Princes every where shall set over them and all Ministers of Christ to cease their Office when men forbid it them LVIII Obj. 4. But if Ministers themselves must be judges whether a Magistrate do justly silence them then none will take themselves to be silenced justly and so all Hereticks will Preach on It is the Rulers that must judge Ans 1. when we hear and read how the Papists deceive the ignorant by repeating the question who must be the judge it grieveth us to find some Protestants so unskilful in answering it when the answer is so easy that when opened we hope few â—â—ber Protestants differ in it Judgement is Publik or Private Publik Judgement is either Antecedent by a Lawgiver judging what shall be commanded and made the subjects duty or consequent by a Judge so strictly called Judging of Titles and Crimes in order to punishment according to law Private Judgement is either by Arbitrators or private Censurers or by every mans Conscience discerning and judging what is his duty and what is sin 1. The Sovereign of the World is the only Judge by Legislation what shall be the duty of all mankind by the Law which he maketh to bind high and low which none may alter or suspend 2. And he is the only fountain of Power to his Creatures 3. And he is the only final absolute infallible judge 2. The Sovereigns of Kingdoms and Common wealths and masters in their families are judges antecedently what shall be their Subjects duty by their Laws subservient to Gods And they and their Officers receiving power from them are the Judges Consequently by Decision who shall be punished as Criminal and who not and who shall be protected in his propriety or estate by the sword of Iustice 3. The true Bishops or Pastors of the Church are Guides to the people according to Christs Laws in the matters of their Office and decisive Iudges who shall be taken in or put out of Communion in the respective Churches 4. Every mans Conscience is that Private discerning Judge of his own Duty and sin Of Arbitrators or Censurers we need not speak This all of us are agreed in And the question who shall Judge is still urged by some as if they thought that some man or men must needs in all cases of Religion be taken for such Absolute Judges that what ever they Judge all subjects must obey it And on this pernicious supposition is built the Popes pretended Infallibility because they think that religion is fallible that is Gods Law if the judge that is an ignorant man or men be fallible But all Protestants at least are agreed that all men are Gods subjects and that all humane Power of Legislation Judgement and execution is limited and that no man may judge against God or his Laws And that men should know Gods Laws and justifie them and judge by them and condemn all that is against them But no man hath power to condemn or contradict Gods Law it self No man hath power to judge that there is no God no Life to come no Christ or that one word of God is false or to forbid one thing which God commandeth or command one thing which God forbiddeth no man hath power to judge that souls shall be deprived of such needful Teaching and Sacraments and publick worshiping of God as God hath provided and commanded them to use Nor to forbid Christs faithful Ministers causelesly to Preach his word and worship him in the Churches and administer his Sacraments Nor causelesly to silence or punish them for so doing Therefore in this case our consciences would not be bound though still we profess that Gods Law bindeth us not to rebel or take up arms against their injuries but patiently to bear them and pray for our persecutors LIX Obj. You say that Rulers may not causelesly silence or punish such But still they are judges whether there be cause Ans They are so For it is about their proper work But they are Judges subject to God to whom they shall answer it if they disobey him And the subjects are pâ—ivate discerning Judges whether the Laws of men contradict Gods Laws so far as concerneth their obeying or not obeying them We must still repeat that the esse is before the scire and the Being of the case and Truth before the judging of it either the Preacher deserveth Silencing or not before you come to judge the case If he ought to be silent
though we hear that some of them take us as not sincere for keeping up a difference and giving no more reasons of it The thing which we so greatly desire leave to do but dare not be so bold yet as to venture by it to displease them who condemn us for not doing it lest their anger would be sharper to us if we do it so great is our difficulty between this Soylla and Charybdis But we hope we may adventure to open some part of the Matter of Fact which Conformity and Nonconformity are concerned in that so men may conjecture at the Case themselves which will be no reflexion on the Government barely to tell what they command nor a challenging any of our Superiours to a disputation nor a charging them as faulty that cannot bear it 1. Matters of Fact to be foreknown to the true understanding of the Cause 1. THE root of the difference between the Old Nonconformists and the Conformists was that one sort thought they should stick to the meer Scripture Rule and simplicity and go far from all additions which were found invented or abused by the Papists in Doctrine Worship and Government and the other side thought that they should shew more reverence to the customs of the ancient Church and retain that which was not forbidden in the Scripture which was introduced before the ripeness of the Papacy or before the year 600 at least and which was found lawful in the Roman Church and common to them with the Greek that we might not seem singular odd and humorous or to go further from the Papists than reason and necessity drave us And the Laity seemed no where so sensible of the difference as between the way of Ceremony and unceremonious simplicity and the way of our many short Liturgick Prayers and Offices and the way of free-praying from the present sense and habits of the speaker while pacificators thought both seasonably good 2. The sad eruption of this difference among the Exiles at Frankford while Dr. Cox and Mr. Horn and their party strove for the English Liturgie and the other party strove against it for the freer way is at large reported in a book called the troubles at Frankford 3. Queen Elizabeth and King James discountenancing and suppressing the Nonconformists they attempted in Northamtonshire and Warwickshire a little while to have set and kept up private Churches and governed them in the Presbyterian way But that attempt was soon broken and frustrate by the industry of Bishop Whitguift and Banctoft And the Nonconformists lived according to their various opportunities some of them conformed some were by connivence permitted in peculiars and small impropriate places or Chappels that had little maintenance in the publick Ministry which kept them from gathering secret Churches some of them had this liberty a great part of their lives as Mr. Hildersham Mr. Dod Mr. Hering Mr. Paget Mr. Midsley senior and junior Mr. Langley Mr. Slater and Mr. Ash at Bremicham Mr. Tailor Mr. Pateman Mr. Paul Bayne Mr. Fox of Tewksbury John Fox and many more Some had this liberty all their lives as Mr. Knewstubs Dr. Chadderton Dr. Reignolds Dr. Humphrey Mr. Perkins Mr. John Ball Mr. Barnet Mr. Geeree Mr. Root Mr. Atkins Mr. Gilpin John Rogers and many others some were fain to shift up and down by hiding themselves and by flight and these preached sometimes secretly in the houses where they were and sometime publickly for a day and away where they could be admitted so did Mr. Parker Mr. Bradshaw Mr. Nicols Mr. Brightman Mr. Brumskil Mr. Humphrey Fen Mr. Sutchff Mr. Thomas and many more and after their silencing Mr Cotton Mr. Hooker and many more that went to America Mr. Cartwright was permitted in the Hospital at Warwick Mr. Harvey and Mr. Hind at Bunbery in Cheshire and many more kept in having small maintenance being in peculiar or priviledged places Mr. Rathband Mr. Angier Mr. Johnson Mr. Gee Mr. Hancock and many others oft silenced had after liberty by fits Mr. Bowrne of Manchester Mr. Broxholm in Darbyshire Mr. Cooper of Huntingtonshire at Elton and many others suffered more and laboured more privately Dr. Ames was invited to Franekera some were further alienated from the English Prelacie and separated from their Churches and some of them called Brownists were so hot at home that they were put to death Mr. Ainsworth Johnson Robinson and others fled beyond seas and there gathered Churches of those that followed them and broke by divisions among themselves The old Nonconformists being most dead and the later gone most to America we cannot learn that in 1640 there were many more Nonconformist Ministers in England than there be Counties if so many 4. The Conformists shortly fell into dissension among themselves especially about three things Arminianism as it was called and Conciliation with the Church of Rome and Prerogative Dr. Heylin in the Life of ArchBishop Laud doth fully open all these differences and tells us that Archbishop Abbot was the Head of one party and in point of Antiarminianism even Archbishop Whitgist before him with Whitaker and others had made the Lambeth Articles driven the Arminians from Cambridge King James had discountenanced them in Holland and sent six Divines to the Synod of Dort who owned and helpt to form those Articles And he tells us that Bishop Laud had no Bishops on his side but Bishop Neale Bishop Buckeridge Bishop Corbet and Bishop Howson and after Bishop Mountague and thought it not safe to trust his Cause to a Convocation the major part called then The Church of England 1. Cryed down Arminianism as dangerous Doctrine 2. Cryed down any neerer approach to the Papists and the Toleration of them 3. And were much for the Law against absoluteness in the King and Dr. Heylins and Rushworth's Collect. will tell you the full story of Manwaring Sibthorp and Archbishop Abbots refusing to license Sibthorp's Book and the Consequents of all Thus these two Parties grew into jealousies the Old Church-men accusing the New on these three accounts and the New ones striving as Dr. Heylin describeth them to get into power and overturn the Old 5. In this contention the Parliaments also involved themselves and the Majority still clave to the Majority of the Bishops and Clergy then called the Church of England And in all or most Parliaments cried up Religion Law and Propriety and the Liberty of Subjects and cried down Arminianism Monopolies Connivence and Favouring of Papists and their increase thereby expressing by Speeches and Remonstrances their jealousies in all these points till they were dissolved 6. The writings of Bishop Jewel and much more Bishop Bilson and most of all Mr. Richard Hooker and such as were of their mind shew us what Principles there and then were by the Laiety that followed them received We will not recite their words lest our intent be misunderstood neither Bishop Bilsons instances in what cases Kings may be resisted by armes Nor Mr. Hookers that
Counties the Noblemen Knights and Gentlemen that had still adhered to the King profest and published their peaceable desires of Concord and resolution against revenge And Letters were written from France to divers here to take off all the unjust suspicions that some had raised about the Kings Religion all which promoted the Concord that accomplished the Change 27. Those that saw the marvelous success of this reconciliation and concord and knew that the Clergies distance was most likely if any thing to hinder the happy perfection and settlement of a full desired peace did presently attempt an agreement among them And upon the motion of some of the since silenced Ministers the Earl of Manchester and the Earl of Orery mentioning it to the King they told us that it was well pleasing to His Majesty Whereupon His Majesty vouchsafing them audience and great encouragement several persons on each side were appointed to treat of the necessary terms of setled Concord and to yield to each other as far as they could and offer their mutual concessions What was done in this is not now to be mentioned save that part of it was published by some body which declareth it and the first part being about Church Government and worship issued in the publication of His Majesties Gracious Declaration about Ecclesiastical Affairs by which all our breaches seemed at the present to be almost healed and the House of Commons gave His MAJESTY Publick thanks 28 At this time the Lord Chancellor as a token of His Majesties Gracious favour and acceptance offered Bishopricks to three that then treated for Reconciliation and Deanries to two or three of them Of the three first one did the next day save one refuse it but in a letter to him professing his gratitude and that he was so rejoiced in His Majesties Gracious Declaration that if it might but be setled by Law he resolved to use his utmost endeavours to perswade all men to conformity on those terms and therefore would not disable himself thereto by taking a Bishoprick and making men think that it was not for just concord but his own interest that he wrote or pleaded Another of them soon accepted The third and the two or three that had Deanries offered them only suspended till they saw whether His Majesties Declaration would live or dye 29. what was done in the next attempt upon His Majesties Commission to agree on such alterations of the Liturgie as were necessary to tender Consciences c. we are to make no further mention of then is made by the writings given in which some body shortly after in part and with many false printings published An Addition to the Liturgie A Reply to some former Papers of the Bishops and an Earnest Petition to them for the Churches Peace which were given in and never answered by them that we know of some one printed And being in writing required by a Right reverend Bishop then in the Chair as from superiours to lay by meer Inconveniences and to give in those points which we took to be flat sin we gave in eight particulars the next day as part and by that time but one of our arguments about one of them was half handled and the rest of the arguments untouched and the rest of the Controverted instances not medled with our Commission was expired And the Bishops argumentation as Opponents afterward on another occasion printed 30. Shortly after the convocation of the Clergie setled the Liturgie as now it is setled The Kings Declaration dyed The Parliament made the Act of Vniformity by which many Ministers for not conforming to that Law were on August 24. 1662 ejected and silenced on severe penalties About Eighteen hundred of their names from several Counties were shewed Mr. Calamy and others and some say about 200 were omitted and that they were in all above 2000. 31. They that had treated for Reconciliation foresaw what sad divisions were like to follow if we were not healed and united and therefore in their Petition made a solemn Protestation that nothing but the fear of sin and Gods displeasure should hinder them from Conformity deprecating the woful effects of the division which could not possibly be otherwise avoided than by some necessary abatements of the Impositions and fore telling much that hath since come to pass which common understanding might easily see in the Causes 32. The persons that were silenced were not of one mind and measure about all the things imposed on them 1. Some of them were Episcopal and for as much as Richard Hooker writeth for and were against the Covenant and never took it and the Parliaments War and were for the Liturgie and Ceremonies and had Conformed had these been all that had been imposed who yet were cast out of Fellowships and Ministry Yea some had suffered for the King and been ruined in their patrimony some imprisoned for him and some had been in arms for him 2. Besides these and other Episcopal Nonconformists some and very many and we think the greatest part of any one were such disengaged pacificators as we before mentioned about associations 3. Some were for the Presbyterian Government and 4. Some for that called Independent which were comparatively but few Also some were as heretofore Dr. John Reynolds Dr. Humpbrey Mr. Perkins Mr. Paul Bayn c. for some part of Conformity Kneeling and Litâ—rgie and some for the Surplice against other parts Many would have come in to all the old Conformity had it not been for that one sentence in the Canon-subscription Nothing Contrary to the word of God which kept out Mr. Chilâ—ingworth himself as is reported till some dispensation let him in But the New Conformity was such as satisfied them all against it Many purposed to have yielded to Prelacy Liturgie and Ceremonies and gone to the utmost that Conscience would tolerate rather than lay by their Ministry But when they saw the new Act for Uniformity their deliberations were at an end 33. Their interest honour or somewhat else led many persons of those times when they had made the name of Presbyterians odious to call all the Nonconformists that were Episcopal or neutral by the name of Presbyterians even those that had declared themselves against the Presbyterian frame so they were not Independents And they continue that practice to serve their ends to this day 34. The elder sort of the Nonconformists were ordained by Diocesan Bishops The younger sort were ordained by Assemblies of the Parish Pastors of Cities and Countries no other ordination being then allowed by those in Power 35. As to the late Civil Wars which some most lowdly charge on the Nonconformists this is the truth that the several parties charge the beginning of that war on one another One party saith that the Presbyterians begun it in England Another party lay it on the old Church of England men that followed Archbishop Abbot and such like Both these accused Parties laid the beginning on Archbishop Laud
they promised it was not thâ—y but the Parents that were bound to perform 3. Or Nonconformists in this point who purposed before hand to be but the Parents Râ—pâ—esentatives and that the promise and obligation should all be devolved from them on the Parents though they knew the Church meant otherwise and that they were not bound to the Churches sense and therefore their standing to hear this is your part was no consent to take it for their part And none of all these do answer the Churches sense in their undertaking And if we are commonly baptized and made Christians in a way of false Vowing or Covenanting of such persons or of â—â—lusâ—â—y Equâ—vocation it is not well 11. We know not where Parents can procure any to undertake this Office as the Church imposeth it that credâ—â—ly signifie themselves able and willing to performâ—â— we could not do it our selves were we never so desirous Perhaps some Rich men might hire others to take their Children into their Care and Education as must be promised but who would do so for the poor yea for all the poor of England And the Nonconformists are not satisfied that it is lawful to engage any in a perfidious covenanting before God when before-hand they have no credible signification of any purpose to perform it Nay when the Parent resolveth to educate his own Child and not to trust him to the Provision or care of others 12. The Minister Covenanting to use the form in the Book of Common Prayer prescribed in administration of the Sacraments and no other Can. 36. No Parent may speak a word in the name of his own Child nor to enter him there into the Covenant of God nor profess that he offereth him to Baptism by virtue of and in confidence in the promise I will be thy God and the God of thy seed in their Generations Nor to promise himself what the Godfathers are to promise The words also of the Can. 29. are these No Parent shall be urged to be PRESENT nor be admitted to answer as Godfather for his own Child Nor any Godfather or Godmother shall be suffered to make any other answer or speech than by the Book of Common Prayer is prescribed in that behalf 13. It is the Godfathers work also by the Liturgy to take care that the Child be brought to the Bishop to be confirmed by him in the manner of the Church of England as soon as he can say the Creed Lords Prayer and ten Commandments and be further instructed in the Church Catechism which Godfathers use not at all to perform nor do the Parents use to expect it Nor doth one Child of a multitude understand what the Baptismal Covenant is of many a year after they have learned to say the said Catechism 14. That the Godfathers stand not there as the Representers of the Parents is evident according to the sense of the Church because the Parent himself is not suffered to do it or speak one covenanting word nor must be urged to be present nor are they to speak in the Parents name in any of their undertakings Nor is there the least intimation that the Church taketh the Sponsor for the Parents Representative 15. The Parents are to be admonished not to defer the Baptism of their Children longer than the first or second Sunday unless upon a great and reasonable cause to be approved by the Curate whether they can get understanding credible Godfathers or not These are the Matters of Fact Here note 1. That there is no Controversie between the Conformists and Nonconformists whether Christians Infants should be baptized 2. Nor whether a Conformists baptizing be valid 3. Nor whether the Parents presence be absolutely necessary and another may not speak in his name 4. Nor whether Adopters or any Proprieters may not covenant for the Child 5. Nor whether the old Sponsors be lawful who 1. Witnessed the credibility of the Parent 2. And undertook the Christian Education of the Child if the Parents should either die or apostatize The Nonconformists are against no such Sponsors though they think that their Children have right to Baptism without such 6. Nor do they deny that Baptism in the Parish Churches is valid and lawful as to the Parents and Godfathers if they do but agree on the Nonconformists way that the Sponsors shall but represent the Parents and that they be not bound by the contrary judgment of the Authors of the Liturgy to the contrary But the questions are 1. Whether a Christians Child whose Parents have no way forfeited their credit have not right to Baptism without other Godfathers 2. Whether the Parent should not solemnly enter his own Child into the Covenant of God as well as in times of Circumcision And whether any Parent should be forbidden it viz. to appear and speak as the Representer of the Child or Undertaker for him and Promiser of his Education 3. Whether that Child must profess by another that He Himself Believeth Renounceth Repenteth and Desireth Baptism And it be not rather to be prosessed that he is the seed of a Believing Penitent Parent whose Will is as his Will and is under God's Promise I will he thy God and the God of thy seed 4. Whether a Christian Parent may consent to the persidious undertaking of any Godfathers who give him not the least reason to believe that they intend that provision for the Children which they undertake Or else may let his Child be unbaptized till he can get such a credible Undertaker which is never like to be with most or many 5. Whether the Children of Heathens or Infidels or Atheists have right to Baptism upon the presentation of any Godfather who never adopteth them or taketh them for his own nor giveth any credible notice that he really intendeth to educate those Children as pro forma he seemeth to undertake Or whether such Children are truly said to believe because the Godfather or Minister or Congregation or Diocess or Nation or Catholick Church believe III. The Nonconformists are not of one mind about receiving the Lords Supper Kneeling Many judge it Lawful though neither necessary nor most eligible were they free some judge it also most eligible And some judge it as things stand unlawful Their reasons are 1. In doubtful cases duty lieth on the surest side But this to them is a doubtful case on one side and to imitate Christs institution by such sitting as men use to do at meat is certainly Lawful 2. Because they think this Kneeling violateth the reasons of the second Commandment being used where by whole Countries of Papists round about us and many among us it signifieth Bread-Worship or Idolatry by the same Action at the same season used For they suppose that the second Commandment forbiddeth Images as being External Corporal Idolatry and Symbolizing scandalously with Idolators though the mind intend the worshiping of the true God alone And such they think this kneeling is and that it encourageth the
Papists as is instanced in a story in the Life of Bishop Hall 3. Because they think that the Tradition and Custom of the Catholick Church and the Câ—nons of the greatest General Councils not repealed by any other as Nic. 1. Can. 20. Can. Trull c are of stronger obligation than the Canons of our Convocation And those Canons Customs and tradition prohibite all Adoration by Genâ—flection on any Lords day in the year and on any week day els between Easter and Whitsâ—â—tide And this custom continued 1000 years as the Tradition of the Universal Church and was never repealed but charged by degrees by contrary practice They that think not that they are bound by these Canons or Customs at all yet think that they are enough to nullifie a contrary Canon of a lower power or ad hominem may excuâ—e them Yea the Constitutions called the Apostles seem to Command all the people to receive the Sacrament standing and to go for it Lib. 2. Cap. 57. Having prescribed the order of worship that after the old Scriptures read they sing a Psalm and then read the Acts and Epistles and the Gospels and then that the Presbyters one by one exhort the people first and the Bishop last for in those time every Church that had an Altar had a Bishop he concludeth Postea vero fiat sacrificium cuncto populo Stante silentâ—o precantâ— oblatione facta quisque ordo scoâ— sim corpus Domini preciosum sanguinem sumat accedentes ordine cum pudore reverentia ut ad corpus Regis Iâ—em mulieres operto capite ut ordiaem earum decet acc dant that is After let the sacrifice be made all the people standing and praying in silence And the oblation being madâ— let every order apart take the body of Christ and his precious blâ—od Coming to it in order with modesty and reverence as to the body of the King And let the women approach with covered heads as becometh their order For such reasons as these set together some Nonconformists Lay and Clergy take this Kneâ—ling while Papists about us by the same gesture adore the Bread to be unlawful who yet profess as great Reverence to Christ and the Eucharist as any others But other Nonconformists say that they can answer all these arguments But that they truly render the scruples of the dissenters tollerable and the persons unmeet to be therefore excommunicate 2. By the Canon and Rubrick no one of these dissenters must be admitted to the holy Communion Can. 27. Saith No Minister when he celebrateth the Communion shall wittingly administer the same to any but to such as kneel under pain of suspension And the Ministers Covenant to use no form of administring the Sacraments but according to the Liturgie V. The Rubrick after Confirmation saith There shall none be admitted to the holy Communion till such time as he be confirmed or be Ready and Desirous to be confirmed So that desire of Confirmation in the English way is made a necessary Condition of Communion 2. The publick owning of the Baptismal Covenant is that which the Nonconformists are so far from being against that they take it with a serious Confirmation thereupon to be the meet way of transition from the Infant state of Church-membership into that of the Adult and the most Congruous means of uniting dissenters about Church discipline and of preventing Anabaptistry that can be found out But many sober Christians are unsatisfied with the English way of Confirmation 1. Because they find it so like to that Confirmation which the Papists have made a Sacrament and which very many beyond-Sea Protestants have written against vide Dallaeum de confirmat 2 Because it is made the proper work of a Diocesan and wholly denyed to the Parochial Pastors And because those Diocesans know not ordinarily whether the persons be meet or unmeet to be confirmed being strangers to them for how can they know all the persons men women and such Children of so many Parishes as a Diocess doth contain some Diocesses having above a thousand Parishes others many hundred One above 100 miles in Length and others very great It s true that the Minister of the Parish is bid to Catechise them and to bring or send in writing the names of such as he thinks fit for Confirmation But 1. This is not ordinarily done but Children in our time have used to run together to a bishop when he came into the Country on that work without the Ministers Certificate or Godfathers and none that ever we knew of that came for Confirmation in this manner was refused And as the Bishop never saw or knew one of the multitude whom he Confirmeth so he taketh not time so far to examine them as to give him rational satisfaction of their fitness Nor indeed can he possibly do it for one of a multitude of so large Diocesses when most great Parishes are too big for a present Minister who is acquainted with them better than a strange Diocesan can be How can a man that hath so many other employments as Diocesans have find leisure were he never so willing to examine so many hundred thousands as are in this Diocess or so many score thousands as are in many others 3. And as the Ministers rarely certifie according to the Canon so the Bishop is not tyed to take his consent but may thus impose confirmed persons on his Communion though he know them to be never so ignorant or unmeet 4 And it is Children that are thus to be confirmed who rarely ever come so young to own with any tolerable understanding and seriousness their Baptismal Covenant Few of us by experience can say that we did it of many years after that we had learned the Lords Prayer c. 5. And no other qualification is necessary but that he learn the Creed Lords-Prayer Decalogue and Church Catechâ—sm the bare words of which are learnt by rote by multitudes of Children who understand little or nothing of what they say We do not find that if persons stay unconfirmed till they are adult that any Heresie or wickedness of life is a bar to their confirmation much less are they required to bring any testimony that they live according to their Bâ—ptismal Covenant 6. And as far as we can learn it is but a very small part of this Kingdom in comparison of the rest that ever were confirmed 7. Nor know we many Ministers that ever examined their people generally whether they were ready and willing to be confirmed VI. The Nonconformable Laity are ejected from the Communion of the Church and their Children that are disposed of by them from Baptism Christendom and Christian burial if not from salvation as far as in the Church lyeth and those that affirm themselves to be Nonconformists are by the Church Laws excommunicated ipso facto though they should desire Communion 2. That no Minister is to admit them to the Sacramental Communion is before shewed from
called barren If one of these be God's Word the Nonconformists think that the other is contrary to it 4. In the old Book in the Psalms there are whole verses left out which are in the Hebrew Text and our new Translation and divers translated in a quite different sense the former following the Septuagint 5. The Rubrick for Christmas day is Then shall follow the Collect of the Nativity which shall be said continually unto New-years day And the Collect for all these several daies is Aâ—mighty God which hast given us thine only begotten Son to take our Nature upon him and THIS DAY to be born of a pure Virgin So the Collect on Whitsunday is God which upon this day c. The Rubrick is The same Collect to be read Munday and Teesday So on Christmas day and seven daies after Because thou hast given Jesus Christ thine only Son to be born as on this day for us c. And on Whitsunday and six daies after According to whose most true promise the Holy Ghost came down this day from Heaven These things and such other we must approve in the foresaid Approbation of all things in the old Common-Prayer-Book V. We must Assent Approve and Consent to all the mis-translations in the present Liturgy as well as to justifie the old Edition That before-cited Psal 105. 28. is in the present Book and so are the rest of the omissions and differences in the Psalms before mentioned which are many Different Translations which have all the same sense may be all called God's Word because their sense is so But where they have different senses so far one of them is contrary to God's Word For God's Word is one and true and not contrary to it self The question is not whether these faulty Translations were not a good work and a great mercy to the Church till we had a better Nor whether they may not be lawfully used where there is no better Yea or where there is a better if the Command of Governours or Concord make it best for that time and place But it is Whether all the faults of the Translation may be Assented Approved and Consented to We commit some failings and sins every day but we may not Approve of them and profess that we Consent so to do 2. Some Conformists here think that the Declaration is to be taken properly without any force or distorting and they say that both Translations are justifiable because one followeth the Hebrew and the other the Septuagint and Christ and his Apostles have justified both by using them But others of them hold that this instance proveth that by All things Assented and consented to must be meant only All things that are not by humane frailty mistaken or erroneous or els that by Assenting and Approving must be meant no more than Assenting that they may be Used And so they consent with the Nonconformists in the matter but not in the exposition of the words And to the former they say 1. That there are other mistranslations besides those that follow the septuagint 2. That Christ and the Apostles by citing some Texts according to the septuagint do not thereby approve of all the rest for they cite others otherwise 3. That by citing them they justifie not alwaies the translation but only the sense so far as it is cited for it being that scripture which the people then commonly used 3. And they say that if this objection should hinder mens Assenting to the Liturgy it might as well hinder their Assenting to the Bible in our translations And indeed we know no Nonconformist who would declare or subscribe that he doth Assent to Approve and Consent to all things Contained in the Bible according to any Translation but only all things Contained in the Bible as it was delivered by the sacred writers and in all Translations so far as they truly signifie or express that to us But if they might but say as one part expounds the Declaration We Assent c. To all things Contained c. That are not by humane frailty mistaken they would soon Conform herein 6. The Calendar in the Common Prayer appointeth the publick reading of the Books called Apocrypha beginning September 28. And so Continuing to November 24. Every day of the week except the proper Lessons interposed Part of the Apocrypha to be read are the Book of Tobit Judith Bell and the Dragon c. 2. Learned Bishops and Divines of the Church of England have written to prove that these Books are not only Aprocryphal but fabulous and have manifest untruths As that the intralls of a fish will drive away all Devils and keep them from returning When Christ saith This kind goeth not out but by Fasting and Prayer And when the Angel saith that He was the son of Ananias of the tribe of Napthali c. 3. These Books are to be read just in the place and order as the Sacred Scriptures are and under the same title of the First Lesson Only called Apocrypha in the Bibles But 1. It is not appointed that the Priest tell the people so 2. If it were they understand not Commonly what Apocrypha signifieth 3. If they were sometime told it they forget it and apply not that name to every Lesson that they thence hear 4. It is not denyed that the sounder Books that are Apocrypha may be read in the Church as a Homily may be with due notice of their difference from the Canonical Books But the question is whether not only they but the Books proved fabulous by many Protestants may be there read and that instead of so much of the holy Scripture then omitted and that without any better notice given to the Common people of the difference 5. And the chief doubt is whether this may not only be done but also the Calendar as so appointing it may be Approved of and Consented to by us all 7 It hath been before opened that no Parent is permitted to be Godfather to his own Child or to speak one word at his baptizing to enter him into the Covenant of God or dedicate him to him nor to promise in his name nor to undertake any part of his Christian education nor so much as to be urged to be present Nor is there a word to intimate that the Godfathers represent the Parent or speak in his name or stead but the contrary is implyed Though the Parents are to procure these God fathers 2. It hath also been before shewed how great a Controversie it is whether Infants Right to Gods promises and Church state be not by that Covenant I will be thy God and the God of thy seed implyed in 1. Cor. 7. 14. els were your Children unclean but now are they holy And so whether Infants have any right upon a Godfathers words there who never took them for his own if on the Parents account they have no right And whether such Godfathers act be truly the Child 's in
conscious of Infidelity Atheism Sadduceism and Heresie and some of many secret heinous sins some of these in their hearts deride Christianity and the sacrament And the other are afraid of increasing their damnation But yet do not make known their sin But it is notorious that abundance of such there be And the doubt is whether these should be compelled to the sacrament thrice a year 6. The Nonconformists hold that to deliver a man that sacrament is to deliver him the body and blood of Christ and therewith a sealed pardon of sin and guift of life eternal And they think that the terms on which these are to be received are wholly devoting our selves to Christ denying all and taking up our Cross and following him And therefore that to say Receive the sacrament or he in a Gaol seemeth much to alter the terms of the Gospel which saith If thou canst not suffer a Gaol for Christ thou art unworthy of him It is he that can forsake all for Christ that is fit for the sacrament and not he that would not Communicate without the fear of a prison or other punishment To give the sacrament is to give more than all the riches of the world which none but volunteers and desirers are fit for 7. The ancient Churches made delinquents long beg for such great priviledges and gifts knowing that to give them to those that are unwilling is to subvert the Gospel But they never said Receive them or go to Gaol 8. Were it but granted in England that the great gift of Christs body and blood and holy Communion should be administred and received freely that is only given by and to voluntary agents and receivers it would heal almost all the English differences between Episcopal Presbyterians and Independents 9. Yet the Nonconformists are not against the encouraging of Communicants by special favours nor the prudent compelling of Ignorant men to hear the truth nor the hindering of pernicious heresies moderately But the foresaid compulsion of all Parishioners they dare not Approve XVI The Minister according to the Liturgy is himself to give the Eucharist to many to whom the Nonconformists dare not give it For they must give it thrice a year to all the Parishioners except such as are proved to him that hath no power to examine them or witnesses to be in malice towards others or to be in any scandalous sin and that but for that time till they are accused and acquit or still permitted viz. 1. They must give it to many that consent not to be any part of their charge nor take them for their Pastors but bid them deny them the Sacrament if they dare though they consent not to the relation 2. They must give it to multitudes of the grosly ignorant who know not the essentials of Christianity or the Sacrament nor will come to them to be taught When by fame yea or personal knowledge they know them to be such yet without proof nor we think with proof they cannot refuse them 3. It is known that Infidels and deriders of Scripture and mans Immortal state do swarm more among us And yet they must all Communicate till we can bring proof of it against particular persons When few men that report it will accuse their neighbours and prove the accusation for fear of their displeasure 4. We must give it to all the ungodly that are dismist by a Lay-Chancellour after accusation 5. We must give it to all that are unwilling to receive it sobeit they had rather take it than lie in a Gaol and be undone 3. On these terms the Nonconformists dare not Assent Consent to and Approve the giving of it as is prescribed 4. It is confessed that compelled Receiving is not commanded by Christ nor was used by the Church for many hundred years even after Emperours were Christians XVII The Liturgy requireth Ministers at Burial to use these words importing the salvation of the person Forasmuch as it hath pleased Almighty God of his great mercy to take to himself the soul of our dear Brother here departed And We give thee hearty thanks for that it hath pleased thee to deliver this our Brother out of the miseries of this sinful world And That we may rest in him as our hope is this our Brother doth 2. The Conformists are not agreed of the sense of these words One sort of them say that all these words import not the salvation of the person But the rest have more ingenuity and confess that else the words are not intelligible and that such equivocation is not tolerable 3. Some of them say that these passages are good supposing Discipline well exercised which if it be not it is not the fault of the Liturgy But others consider that 1. We know that Discipline is not so exercised as they suppose 2. And that these passages are not to be approved and used whether Discipline be so exercised or not The meaning is not I approve of this where Discipline is well exercised 3. It is known that the Bishops will not have every Priest to be Judge 4. The Canon which is the work of the same Church thus expoundeth the Churches meaning Can. 14. All Ministers shall observe the Orders Rites and Ceremonies prescribed in the Book of Common-Prayer as well in reading the holy Scriptures and saying of Prayers as in administration of the Sacraments without either diminishing in regard of Preaching or in any other respect or adding any thing in the matter or form thereof This also concerneth most of the cases before instanced in as Expositions of the Churches meaning 5. And Can. 68. it s said No Minister shall refuse or delay to bury any Corps that is brought in such manner and form as is prescribed in the Book of Common-Prayer And if he shall refuse to bury such except the party deceased were denounced excommunicated Majori Excommunicatione for some grievous and notorious crime and no man able to testifie of his repentance he shall be suspended by the Bishop 6. The new Edition of the Liturgy increaseth the exceptions thus The Office ensuing is not to be used for any that die unbaptized or excommunicate or that have laid violent hands on themselves 7. Note 1. That many children of good Christians by surprize die unbaptized 2. Many godly sober persons are excommunicated for some point of Nonconformity 3. Some upright Christians in phrensies melancholies and distractions make away themselves 8. Note That Atheists Infidels Sadduces Blasphemers Whoremongers c. swarm now among us and we rarely hear of any one of these multitudes that are excommunicated so that they are not excepted 9. It cannot be denyed that exceptio firmat regulam in non exceptis so that no other must be excepted 10. It is known that all England consists of all the Individuals and all the people are all England 11. We commonly Preach that without Faith and Holiness none shall see God and that Whoremongers Drunkards c. cannot enter into
is it denyed but that as Father Son and Holy Ghost do enter into Covenant with us as Christians in our baptism so do they with Ministers as such in their ordination-covenant But such a Relation to the Holy Ghost as the Ministers future helper in his work cannot well be supposed to be all that is meant by the words Receive the Holy Ghost both Scripture and common use taking them in another sense XXV This Oath in the Consecration of Bishops is to be taken by every Bishop In the name of God Amen I. N. Chosen Bishop of the Church and See of N. do profess and promise all due reverence and obedience to the Arch Bishop and to the Metropolitical Church of N. and to their successours so help me God through Jesus Christ 2. It is not pretended that any such Oaths of obedience were instituted by Christ or his Apostles or were used in the Churches for many hundred years nor till the Papacy was rising which was furthered by such Oaths 3. They that suppose Bishops to be successours of the Apostles cannot make them subjects to any other Ecclesiastical Rulers without asserting that the Apostles were Governours over one another which we find not that they do 4. It was many hundred years before Arch-Bishops had any Governing power over Bishops or exacted any obedience from them being not Episcopi Episcoporum as the Carthage Fathers in Cyprian professed But were only such as had the first seats and voices in the Synods 5. The question therefore is whether such Oaths as necessary to a Bishops consecration be to be Approved and consented to XXVI An Oath of Canonical obedience also is put upon all that are made Priests and Deacons And Priests at their ordination must make this Covenant that they will reverently obey their Ordinary and other chief Ministers unto whom is committed the charge and Government over them 2. The ordinary is not only the Bishop but also the Chancellour Officials Surrogates Comissaries Arch-Deacons and all that are Judges ' in the Ecclesiastical Courts 3. to obey them that are thus de facto set over us is no less than to obey them in the excercise of that power which is given them as so set over us 4. The doubt is whether they that take any of them to be Usurpers of an Ecclesiastical power which indeed they have not and can prove it to be so should swear or Covenant obedience to them as such e. g. It is commonly confessed by the Conformists that the true power of the Keys of excommunication and Absolution is appropriated by Christ to the Clergy And yet our Chancellours being lay men do decretively excercise that power The question is may we swear or Covenant to obey them 5. And seeing Christ never gave one Presbyter the Government of others as Archdeacons Surrogates Officials c. whether all the rest may swear obedience to them or Approve of and consent to the use of such Oaths And divers Councils have condemned it as a dangerous practice for Bishops to tle subject Presbyters to them by Oaths XXVII Ministers that live among the people have greatest advantage to know the penitent from the impenitent 2. But it is the foresaid lay Chancellours who usually know nothing of them but by reports that excommunicate and absolve them And the Parish-Minister must as a cryer readeth a proclamation or sentence of a Judge openly read these excommunications and absolutions 3. These excommunications must pass according to the Canons against all that shall affirm that there is any thing in the book of Common-Prayer râ—pugnant to the Scripture or any of the 39 Articles â—rroneous or any of the Rites and Ceremonies such as he may not with a good conscience subscribe to or that the Government by arch-Arch-Bishops Bishops Deans Arch-Deacons and the rest that bear Office in the Church of England is repugnant to the word of God or that any thing in the form and manner of making consecrating Bishops Priests or Deacons is repugnant to the word of God c. 4. The present doubt is whether a Minister who knoweth such of his Parish to be godly peaceable men whom the Chancellour decretively excommunicateth may both openly read and declare such excommunications and also swear or Covenant so to do in obedience to the Ordinary And whether when he knoweth that a wicked impenitent man is absolved he may pronounce such absolutions XXVIII The Oath of Canonical obedience seemeth to mean obedience according to the Canons And he that Covenanteth to obey his ordinary must be supposed to mean no less than According to the Canon Laws by which he is known to govern and as Government thereby is excercised 2. And if so then there are more things in the Canons and present Government which the Nonconformists dare not swear or Covenant to obey besides those already named than we will now stand to enumerate XXIX The Rubrick saith that the Minister who repelleth any from the Sacrament shall be obliged to give an account of the same to the Ordinary within 14 daies after at the furthest 2. If all that by gross ignorance Atheism Infidelity Sadducism Heresie Schism Drunkenness Whoredom Stealing Malice c. are uncapable of the Communion be presented to the Ordinary within 14 daies no charity that is guided by knowledge of the common state of the people can think that in London Diocess there would be fewer than many score thousands presented at once And in other Diocesses many score hundreds at least 3. Some Ministers dwell a hundred Miles or neer from the Bishops And the Bishops are divers of them so much at London or abroad as that it cannot be expected that all these must be presented to the Bishop himself but to the Chancellours court as is usual 4. The Chancellours Court is so far from most Ministers in the Land and the prosecuting so many when proof is demanded will be so chargeable and take up so much time as that it will undo many poor Ministers that have scarce enough to maintain their families and it will take up the time which they should use in the necessary labours for their flocks 5. The Chancellour is a lay man to whom they must be presented And the issue will be but a lay mans excommunicating them if obstinate or absolving them Which is not justified by the Bishops themselves 6. At the said Chancellours court things are managed as at a civil judicature There is not that endeavour to convince sinners by Scripture and to draw them to true Repentance by humbling evidence intreaties and prayers for them as should be for the saving of a soul from sin But the charges of the court fees and the fears of a prison after excommunication maketh it an unacceptable and as unlikely means to convert men as the stocks 7. Therefore for a minister to present all his Parishioners to such courts whom he is bound to deny the Sacrament to were but to make him seem their greatest
goods or mony but thousands utterly ruined in the world and crept into holes and lived in poverty when it was a wonder that they dyed not by hundreds of famine and when such a sight as London in its ruines was before mens eyes which he that saw sure can never forget If then men because that the Bishops or Parliament forbad them should have refused to Preach the Gospel of Christ and to teach men to lay up a treasure in Heaven and to comfort such a ruined City what excuse would such unfaithfull servants have had at the bar of their great Judge XIX These two great and notorious necessities succeeding in those two dreadful years 1665 1666. calling the Nonconformable Ministers out of their retirements and latitant and silent state resolved them to serve God more diligently and openly than they had done whatever it cost them And many Country Ministers were awakened to the like by the examples of those in London Though yet a great number who are in places of less need or not called out as aforesaid still lie much silent XX. WHILE THE DREADFUL FIRE WAS WASTING LONDON and OTHER CORPORATIONS THE PARLIAMENT and BISHOPS WERE AT OXFORD MAKING AN OATH TO DRIVE ALL NONCONFORMISTS ABOVE FIVE MILES FROM ALL CITIES and CORPORATIONS that send Burgesses to Parliament and all other places where ever they had Preached since the act of oblivion So that had they obeyed the Laws London had been deserted in the Plague and in the ruines and few people suffered publickly to worship God At the mention of which the heart of the writer of this trembleth especially to think how much further the Bishops went in this then the Synod of Ithacius and Idacius went from which Martin separated to the death by Gods miraculous instruction XXI The Plague Fire Poverty which have seized not only on London but on many other Corporations of England more than other places and more than hath been known in our forefathers daies make many wish that the Corporation-Oath and Declaration might be reviewed and that Gods Judgments as a Tâ—empet sounding REPENT O ENGLAND were heard by all the Corporations of the Land before we hear that time is past And that it might be considered whether either an Unlawful Imposing or an Unlawful taking or the neighbourhood of any Vnlawful particulars can warrant any man to declare that neither he nor any other person is obliged by that Vow to Repent of his sin or to oppose prophaneness Popery or Schism or any thing contrary to sound Doctrine and Godliness And to enquire in what Countrey or age of the world Christian Mahometan or Heathen there was ever such a Law before It was that age of the Church in which Hell ruled most on earth even in the Wars between Pope Gregory 7th and the Emperour when the Pope swore them on one side and the Emperour on the other and men swore and unswore and forswore as the powers that they were under bid them which made Abbas Urspergâ—nsiâ— Chron p. 32. say Ut omnis homo jam sit perjurus praedictis facinoribus implicatus ut vix excusari possit quin sit in his sicut popâ—lus sic Sacerdos And that pleasant man who knoweth his own name who merrily derideth his adversaries for gathering a doubt of our fundamentals from our differences may more feelingly know one day that God will not hold him guiltless that taketh his name in vain And may consider that it was no more precise a man than Cotta in Câ—cero de Nat. Deor. l. 1. that would prove men did not believe that there was a God because they durst be perjured instancing in perjured and ungodly Carbo It was not a sign of Schismaticks but of very charitable moderate men that could hear and regard such a perjured Ministry as Urspergensis saith was then in the Roman Church especially in Germany where the temptation lay XXII A little after the Plague and Fire some Nonconformable Ministers about London met to consider whether our actuall forbearance to joyn with the Parish Churches in the Sacrament might not tend to deceive men and make them believe that we were for separation from them and took their Communion to be unlawful And upon the Reasons given in they agreed that such Communion was lawful and meet when it would not do more harm than good But because at that time a storm was coming on men from the Act against Conventicles and their judgment was against ruining those that in this were not of their minds on the reasons aforesaid and being credibly informed that their communicating at such an unseasonable time would not only perswade men that force compelled them but also draw them to ruine others that durst not imitate them they resolved to delay for a fitter opportunity because God will have mercy and not sacrifice and our Liberty is not alwaies our Duty nor must be used to other mens destruction Thus violence crosseth the Authors ends XXIII Shortly after when such thoughts returned and many thought it meet to joyn in the publick Assemblies the Oxford Oath and Act of Confinement was put in execution and drove them all away For the reasons aforesaid had satisfied them not to desert the souls in all Cities Corporations and places where they had Preached and so they were fain to hide themselves to avoid six months imprisonment in the common Gaols whither some of us were sent so that if they had come to the Parish-Churches to Common-prayer or Sacraments they had exposed themselves to multitudes of witnesses and so to certain imprisonment Except in some odd corners of the Country where they were strangers about five miles from Corporations or acquaintance where their example would have wrought little on any in the Cities or that had known them So that the Oxford Act most effectually forbad them coming to Church or holding Communion with any Parish-Churches within five miles of any such City Corporation or Village where they had Preached since the Act of Oblivion This they could not avoid XXIV Yet many Ministers were afraid of introducing unwarrantable separations by avoiding the severities of the Law and Bishops and many that did retire to Country-Villages five miles distant as confined did there constantly joyn with the parish-Parish-Churches in Liturgy and Sacrament But this being far from Cities and not in the sight of the people that were most disaffected to the Prelates and Liturgy did little with them and so they were disabled by the Bishops or Rulers to do what they desired against other mens extreams XXV Before this many Ministers had offered thankfully to accept the Liberty of Preaching in the Parish Churches where the Liturgy is used and being present at it And some to this day that live in the Country where they can get so much favour preach in the Parish-Churches and joyn in the Liturgy and draw others to it and go from place to place thus to avoid being taken XXVI Many seeing how we were thus
Ministers usually to be as full as will consist with the peoples hearing the voice which in many places will not reach to a great part of the Congregation we find such Preachers whether Conformable or Nonconformable every where almost crouded after which shews that it is not meer faction that moveth the hearers and that worthy men have no cause of discouragement And if none of either side be valued much above their worth for the bare Office sake we cannot help it nor would it be helped if there were no Nonconformists Some of us well remembring the time 1632. till 1640. when we were troubled or threatned also for going out of our own Parishes to hear worthy able men that were very conformable XXXV It is very ordinary with Gentlemen and others that are zealous for the present Church State in London to go from their own Parishes though the Canon be against it so that it is not sure the breach of the Canon that they stick at XXXVI We shall never disswade men from making the strictest Laws to punish any Nonconformist that shall be proved guilty of Sedition Disloyalty Drunkenness Fornication Swearing and any other immorality but we know of none of them that was silenced ejected or punished on any such account Nay if they Preach against their Church Government Liturgy or Ceremonies we must expect that they should be restrained Our earnest desire is that the Magistrate would keep up Peace and Order in the Church that Popish Clergy men may not think that it belongeth to them alone to do it XXXVII Whereas there is a sort of ignorant or ill meaning men that still say we know not what the Nonconformists would have and why will they not tell us what would satisfie them While we offer to beg on our Knees for leave to do it we humbly intreat them to weary men awake no more with that canting 1. As long as the Kings Declaration about Ecclesiastical affairs is visible 2. And as long as our Reply and our Reformed additions to the Liturgy and our Petition for Peace which respected the old Conformity remain unanswered by those to whom in 1660 we did present them 3. And till we are once called or allowed to speak for our selves against the new conformity a favour which the justice of old Romane Heathens yea and splenetick Jews did grant to all that were accused before they punished them but since Popery prevailed in the world is become a thing among them not to be expected 4. And as long as men know that Bishop Wilkins and Dr. Burton appointed by the Lord Keeper Bridgman to treat with some of us of the terms of Union saying it was His Majesties Pleasure did come to a full agreement with us in terminis which was drawn up into the form of an Act by no worse a man than that PILLAR OF JUSTICE the excellent Judge Hale and the Parliament presently Voted that no such Act should be brought in and offered Dear Brethren God is the father of Lights and with him is no darkness Men may be mocked but God is not mocked If the day that will bring works of darkness to light and finally clear the Innocent be not the object of certain faith and hope let our cause be bad and let us as fools be judged such as have forsaken our best hopes But that it is otherwise we believe and therefore appeal to a righteous God from an unrighteous world XXXVIII What harm our Preaching the doctrine of salvation can do to the Bishops or people of the Land while they may punish us for any word that we speak amiss And why we should not rather speak openly where men may bear witness of our errours than in secret where men are tempted to too much boldness And what but a spirit of envy or a carnal interest cross to the interest of Christ and mens salvation should grudge at such Preaching while we are responsible for all that we say or do amiss we cannot tell XXXIX Nor can we tell if our not swearing or not entering into the Bishops National Covenant be as great a crime as our penalties import why no other mulct or penalty will serve turn to expiate such crimes but our ceasing to preach the Gospel of Salvation while we are willing to do it under the strictest Laws of Peace and Order XL. It is visible that the Parish-Churches of those Ministers caeteris paribus are fullest of Auditors who are most willing that the Nonconformists help them in due time and place and desire to live with them in Love and Concord For all that have the spirit of holy love and peace do love those that have the same spirit And such serious holy Conformists as Bolton Whately Fenner Preston Sibbs Stoughton Gouge and such other were formerly as much crouded after as Nonconformists But it is those that Preach against holy Love and Concord and wrangle with the most Religious sort whom they should encourage whose Congregations are thinest usually through the tepidity of their followers and the distaste of others XLI When we read in the Council of Calced the Egyptian Bishops crying so long miseremini miserimini lying prostrate on the earth even when they could say Non dissentimus and beging of their fellow Bishops for their lives and consciences and their Brethren crying against all Away with them They are Hereticks while they professed the same Faith while the men that with such out-crys were condemning those of their own confession had newly cryed Omnes peccavimus for condemning Flavianus and the Truth and saying that they did it for fear and owned that Eutychianism which yet these Egyptian Bishops now disowned it mindeth us that even Bishops had need to be remembred that while the wheel is turning the upper side should not tempt men to forget what side will be uppermost shortly and for ever Additions more particularly of National Churches §1 THere are some worthy persons who plead more specially for National Churches as of Divine Institution whose Doctrine calls us to a special consideration of it But though some of us have oft desired it we have not hitherto obtained any satisfaction what they mean by A National Church or any true definition which they agree in Some of them deride us for doubting and asking the question and some answer it to the increase of our doubt §2 It must be presupposed that we speak not of a meer Community that hath no Pastors but strictly of a Society called by some Political by others Organized constituted of Pastors and People mutually related which is the ordinary sense of the word Church And we must premise what being commonly agreed on is none of our doubt or question §3 The question is not whether any or all Nations and Kingdoms should be Christians and so be the Kingdoms of Christ That 's past doubt 2. Nor is it whether in such Kingdoms the King be the Head as to the power of the sword that is
by Bishops striving who should be chief that the Donatists set up against the Catholicks and the very Novatâ—ans were not free much less the Appolinarians and most others that caused the Schisms of those times in which the Bishops were almost ever the chief cause Even such worthy men as Theophilus Alex and Epiphanius could not endure Chrysostom such men ejected him once and again as Thâ—odoret saith he purposely forbeareth tâ— name for reverence of their virtues And if you come to the fourth Great General Council at Calcedon you will find the same cause of lamentation and that even worthy men in such temptations are frail when a new Emperour Martian was on the other side the right when Dioscorus had professed that he was neither for transmutation division nor confusion of Christs natures and therefore was for distinction when the Egyptian Bishops professed their consent with the Synod only craying that they might not be put to Anathematize Dioscorus till they had another Patriarch but so long to delay when they professed that if they did they were sure to be killed when they came home and falling on the Earth cryed to their brethren miseremini miseremini spare us or kill us here yet they cry out hereticks hereticks away with them till the civil Judges rescued them and how many of these had but lately subscribed against Flavianus at Ephesus here were in one point for Leo and in another against him Leo's Epistle which was for their cause against Dioscorus they cryed up and condemned Dioscorus for excommunicating the Pope but the Canon for exalting Constantinople they maintained against Leo's will and contemptuously cryed out Qui aliter sentiunt Roman ambulent he that readeth the clamours at this Council and how the same Bishops that had lately subscribed the condemnation of Flavianus with Dioscorus were zealous here on the other side and cryed out omnes peccavimus excusing it by their fear of threatnings and Souldiers when a poor Christian woman could have suffered Martyrdom rather than sin And he that readeth how after all this they were so ready to Anathematize others and to contemn the prostrate Egyptian Bishops will think that he seeth the first Council of Constantinople as described by Nazianzen here exemplified notwithstanding the honour that is due to them for their orthodoxness You see in this much how the great Bishops at the first five General Councils Nic. 1. Const 1. Eph. 1. 2. And Calced did carry iâ— But when they were asunder were they setled did they keep the Churches in concord by these Councils Let us but for one instance consider what followed this excellent Council of Calcedon 1. Leo the Bishop of Rome approved it against Dioscorus but abhorred the 28th Canon which set up Constantinople with equal priviledges and that above Alexandria and Antioch So that the Pope rested not in this Council 2. What sedition there was at Alexandria upon the change made by this Council all the daies of Martian and of the murder of Proterius presently after Liberatus in Breviario and many other tell at large 3. In Palestine the Monks that had been at the Council returned lamenting that the faith was there betraved and stird up their fraternity to rescind the acts They expelled Juvenal Bishop of Jerusalem The Empress Eudocia took their part They killed Severianus Bishop of Scythopolis They compelled men to communicate with them They murdered Athanasius a Deacon at Jerusalem for contradicting them and gave his flesh to dogs They compelled Dorotheus the Emperours Lieutenant to joyn with them till after 20 months Juvenal was restored Niceph. l. 15. c. 9. And in many Countries this contention followed and the women Eudocia and Pulcheria had no small hand in all till Pulcheria procured Eudocias Conversion to approve the Council 3. When Leo came to reign the sedition revived at Alexandria between the murderers of Proterius Timothy Elurus made Bishop by the Councils enemies deposed by Leo and Timothy Salophaciolus put in his place and all was in confusion The Egyptian Bishops write to the Emperour against the Eutychians The Emperour sends forth his circular letters for the Council Niceph. l. 15. c. 17. 18. 19. 4. At Antioch Petrus Câ—apheus ambitious of the Bishoprick got into Martyrius place by Leo's help and anathematized all that would not say that God was Crucified and Suffered and tore that Church in pieces Martirius when he could do no good forsook them with these words Clero rebelli et populo inobedienti ecclesiae contaminatae nuncium remitto Cnapheus reviled the Council Leo for this banished him Stephanus a friend of the Council succeeded him him boyes killed with sharp quils and cast him into the river for favouring the Council And Calendion succeeding him made them Anathematize the aforesaid Cnaphous Leo being dead dissolute Zeno reigned Basiliscus taking advantage of his lewd life usurped the Empire and made use of the Schisms to promote his ends And first publisheth his circular against the Council of Calcedon to this saith Niceph. l. 16. c. 4. besides the three Patriarchs no less than five hundred Bishops subscribed and renounced the Council But Acacius of Constantin and Dav. Columella perswaded Basiliscus quickly to write clean contrary Letters for the Council seeing that this was like to prove the stronger side And when Zeno was restored who was for the Council the Asian Bishops turned again and wrote to Acasius to be pardoned saying that they subscribed to Basiliscus first Letters not voluntarily but through fear Nceph l. 16. c. 9. Then things were turned back again till Zeno thought it the best way to write his Henoticon or a Conciliatory edict that none should be forced to profess themselves either for or against the Council perceiving that the Bishops would never come to agreement either as for it or against it But this ended not the divisions But at Antioch Calendion was cast out And Pet. Cnapheus got in again And at Alexandria between Peter Moggus and John striving who should hold the place all was in confusion Yea the Schism reached to Rome also for Moggus at Alexandria Anathematizing the Council and persecuting dissenters The Emperour seeks to reconcile them Felix at Rome condemneth Acasius at Constantinople for communicating with Moggus Acasius condemneth Felix blotting his name out of the Sacred Albe Acasius dyeth and the Emperour found it so hard to choose a Patriarch that should cause no sedition that he will have God choose one and to that end puts a blanck-paper on the Altar and another requesting God that an Angel might write there the name of the Patriarch that should possess the place The doors are lock't and forty daies fasting and prayer commanded to prevail with God One Flavitas bribeth the Key-Keeper who was the Emperours Lord Chamberlain and he writeth Flavitas name in the Paper and sealeth up the door again and so there was a Patriarch chosen by an Angel but dyed suddenly within four months But
before he dyed he joyned with Peter of Alexandria by synodal Letters to Anathematize the Council of Calcedon and yet wrote to the Bishop of Rome that he renounced Communion with Peter and he wrote to Peter that he renounced Communion with the Bishop of Rome Euphemius succeeded him and he rased Peters name out of the Book and joyned with the Roman Bishop Peter and Euphemius as Generals were gathering synodical Armies against each other and Peter dyeth Athanasius that succeeded him would fain have reconciled his Church but could not Palladius succeeded Peter Cnapheus at Antioch Both these Patriarchs joyn together to curse the Council of Calcedon They die John succeeded at Alexandria and Flavianus at Antioch These also joyn to curse the Council while the Patriarchs of Rome and Constantinople are for it and curse them Zeno dieth and Anastasius Dicorus is chosen Emperour He saith Niceph. l. 16. c. 25 being a man of Peace and desiring the ceasing of all contention left all to their liberty to thank of the Council of Calceaon as they pleased Hereupon the Bishops fell into three Parties some fervent for every word of the Council some cursed it and some were for Zeno's Henoticon or silence or suspension These renounced communion accordingly with one another the East was one way the West another and Libya another Nay the Eastern Bishops among themselves the Western among themselves and the Lybian among themselves renounced communion with each other Niceph. c. 25 Tanta confusio ment iumque Caligo saith the Historiaâ— orbem universum incessit The Emperour having resolved to keep peace and make no change was forced to fall upon those of both sides that were most turbulent At Constantinople he put out Euphemius or for dislike of him This Emperour before his inthroning had given under his hand to Euphemius a promise to stand for the Council He demanded his writing again Euphemius denied him and was cast out Macedonius succeeded him He had the same writing The Emperour demanded it of him He also denied him The Emperour would have put him out The people rise up in sedition and cryed It is a time of Martyrdom Let us aâ—l stâ—â—k to the Bishop And they reviled the Emperour calling him a Manichee unworthy the Empire The Emperour was fain to submit to Macedonius who sharply rebuked him as the Churches enemy but in time he remembred this and cast out Macedonius and burnt the Councils Acts and put Timothy in his place who presently pull'd down the Image of Macedonius The Patriarchs also of Alex. Antioch Bishop of Jerusalem were all cast out even those that were against the Council Pet. Cnapheus had made one Xenaâ—as a Persian servant unbaptized Bishop of Hierapolis He was against Images and brought a troop of Monks to Antioch to force Flavianus the Bishop to curse the Council Flavianus denied it The people stuck to the Bishop and so unanswerably disputed down the Monks that so great a multitude of them were slain as that they threw their bodies into the River Orontes to save them labour of burying of them Nicep c. 27. But this was not all another troop of Monks of Caelosrria that were of Flavianus side hearing of the tumult flockt to Antioch and made another slaughter as great as the former saith the Historian For this the Emperour banished Flavianus whose followers thought his punishment too great after all these murders Peter being dead the Bishops of Alexandria Egypt and Lybia fell in pieces among themselves each having their separate Conventions The rest of the East also separated from the West because the West would not communicate with them unless they would curse Nestorius Eutyches Dioscorus Moggus and Acacius And yet saith Niceph. l. 16. c. â—8 Qui Germani Dioscori Eutychetis sectatores suere ad maximam paucitatem redacti sunt Xenaias bringeth to Flavian the names of Theodore Theodorite Ibas and others as Nestorians and tells him if he anothemarize not all these he is a Nestorian whatever he say to the contrary Flavian was unwilling but his timerous fellow-Bishops perswading him he wrote his curse against them and sent it to the Emperour Xenaias then went further and required him to curse the Council They prevailed with the Isaurian Bishops to consent and all renounced the refusers as Nestorians And thus the Council having in name condemned the Nestorians and Eutychians the Eutychians called all Nestorians that cursed not the Council and got many cast out After Flavian Severâ—s got in at Antioch The first day he cursed the Council though it 's said that he swore to the Emperour before that he would not Nicep c. 29. In Palestine there were renewed the like confusions about the condemnation of Flavian and Macedonius About Antioch Severus Letters frightened many Bishops to curse the Council and those that held two Natures Some Bishops revoked their sentence and said they did it for fear Some stood out And the Isaurian Bishops when they repented condemned Severus himself that drove them to subscribe And some Bishops fled from their Churches for fear Cosmas and Severianus sent a condemnation to Severus The Emperour hearing of it sent his Procurator to cast them out of their Bishopricks for presuming to condemn their Patriarchs The Procurator found the people so resolute that he sent word to the Emperour that these two Bishops could not be cast out without blood-shed The Emperour answered that he would not have a drop of blood shed for the business Helias Bishop of Jerusalem found all the other Churches in such confusion condemning one another that he would communicate with none of them but Euphemius at Const Nicâ—p c. 32. And that you may see how people then were moved a Monk or Abbot Theodosius gathering an Assembly loudly cryed out in the Pulpit If any man equal not the four Councils with the four Evangelests let him be Anathema This voice of their Captain resolved them all and they took it as a Law that the four Councils should be sacris libris accensenda and wrote to the Emperour certamen se de eis ad sanguinem usque subituros This was then the submission to Princes by the adherents to the Councils of the Bishops And they went about to the Cities to bring them to joyn with them The Emperour wrote to Helias to reform this He rejecting his Letters Souldiers were sent to compel them The Orthodox Monks gathered by the Bishops tumultuously cast the Emperours Souldiers out of the Church c. 34 After another conflux they anathematized those that adhered to Severus The Emperour provoked sent Olympius with a band of Souldiers to conquer them He came and cast out Helias and put in John The Monks gather again and the Souldiers being gone they cause John to engage himself to be against Severus and stand for the Council though unto blood which contrary to his word to Olympius he did The Emperour deposed Olympius and sent another Captain Anastasius who put the Bishop in prison and
may use it in other Churches when called thereto and by consequence it may reach further For few Bishops will think if another Bishop come into their Diocesses or Parishes and excommunicate divers of their flocks that they and all others are bound to stand to such mens sentence and to hold such excommunicate That which a Pastor doth in ordinary Excommunicating is to declare after proof that This person is by his sin and impenitency made uncapable of Communion with the Church and therefore to require him to forbear it and the people to avoid Communion with him and to pronounce him unpardoned before God till he repent Now if this be done by one known to be heretical with whom the other Churches have no Communion those other Churches are not bound to deny that man Communion Nor yet if he offer himself to their Communion and they examine the matter and find him wronged It is concord in good and not in evil that we are bound to by the command of God Therefore if any man be wrongfully put out of this Church the next may and should receive him And what necessity is there then of going a thousand or an hundred miles to a Pope or Patriarch or Diocesan to right him And whoever thought that there was need of an Universal Physician or Schoolmaster or a General Council of such to receive appeals from Patients and Scholars that are wrongfully turned out of the Hospital or School The Caviller will here tell you of disparities in the cases but the question is whether the disrities be such as alter the reason of the Conclusion What man of conscience will be a Physician Schoolmaster or Pastor that hath not power to judge whom to receive for his Patient Scholar or part of his flock but must take all that some other man shall send to him or command him to receive and give them what others command him to give An Apothecary may do so but not a Physician What if a man had no other scandal but to say I will not take you for my Pastor nor take my self obliged to answer you speak with you give you any account of my self nor be questioned by you on any accusation must I be constrained to suppose this man to be one of my flock In despite of his own denyal If the freedom of consent be not mutual but I must be constrained to take those for my charge as Christians that renounce such a relation or will not own it a Pastor is not a free man nor hath any power of the Church-Keys but is as an irrational Slave a Cryer or Executioner that must but execute another mans commands 2. But if there be need of appeals and our own actions must not be free why will not the Synods of Neighbour-Pastors met only for Counsel and Concord and not to command the Pastors suffice for such persons to appeal to And what if I turn a servant out of my house or from his meat and he may take another Master when he will must there be an universal Judge of all family cases that shall force me to keep my servant against my will Is it not enough that I know why I am unwilling to keep him who am no way more bound to him than to others but by my own consent What if as Nazianzen left Sasimis Constantinople and Nazianzum at last I should give up my whole Charge and Bishoprick and say I will be a Pastor to none of them any more upon sufficient reasons as Latimer did Is it not better for the people to take another than to accuse me at Rome or Canterbury as wronging them 3. But if all this serve not neither the sufficiency of Pastors for one single Parish nor yet the Counsel of all the Neighbour-Pastors or Bishops what is there more to be done which the authority of Princes and Magistrates may not do All Christians confess almost that no Bishops or Pastors as such have from Christ any forcing power over the flocks that belongeth to the Magistrates only And they are to keep peace and force us to our certain duty And I would ask the contrary-minded whether if Bishops Patriarchs and Councils had no forcing power but only to excommunicate by the application of Gods word and leaving all men to their consciences would this sort of Government serve their turn and keep out Heresies or maintain order and unity They say no themselves And next whether it be not certain and confessed that the Pastors have no other power but the Magistrates only Obj. But shall all men gather Churches and teach Heresie and do what they will Answ 1. The power of Popes Patriarchs or Councils did not prevent it when there were all the Heresies that fill Epiphanius Volumns And when the far greatest part of the Clergy was long Arrian And when the Nestorians and Futychians so greatly multiplied after the condemnation of the Councils And when the Novatians lived so many years in reputation and when the Donatists nor they were not diminished by Prelates or Councils Censures till the sword dispersed them And cannot the Sword be drawn without such as have no power of it 3. And as to the last and greatest reason that the Apostles have successors who must orderly exercise their Government it is answered 1. The common doctrine of the Church was that all Bishops are their Successors so far as they have successions and every Church of one Altar had a Bishop in the daies of Ignatius and long after 2. The Council of Carthage said None of us calleth himself Bishop of Bishops 3. But if any be set as the Bishop of many Bishops and Churches so be it they use no violence but govern volunteers as all the old Bishops did and sorbid them nothing commanded of God nor command them any thing which God forbiddeth and destroy not the order doctrine worship or discipline of the lesser particular Churches we have before said that we shall submit to such §41 IV. As to the question whether the Government setled by Christ in National Churches be as to the Clergy from all parts Monarchical Aristocratical or Democratical and who must have the summam potestatem The disagreement of the persons that we have herein to do with puts us into utter despair of any solution And what good will it do us to believe that some must be obeyed if we cannot be certain who it is §42 V. And to the question Whether the King be the formal or only the accidental Church-head We find no more agreement 1. Some think that the King as Melchizedek is a mixt person secular and Clergy and hath both Offices to use and communicate as they say the Princes before Aaron had 2. Others say that this is not so but that the Clergy-jurisdiction distinct from the Priestly common power is a branch of the Christian Magistrates power and so derived from the King 3. Others say that the Church formally is distinct from the Civil
the Congregation that is he instructeth us and sheweth that the Priestly Ordinations should not be done but under the conscience of the assisting people that the Lay-people being present either the crimes of bad men may be detected or the deserts of good men predicated that so that Ordination may be just and legitimate which hath been examined by the judgment and suffrage of All. 5. Which thing is after observed according to the Divine Magisteries in the Acts of the Apostles when Peter spake to the Lay-people about Ordaining a Bishop in the place of Judas Peter saith the Text stood up in the midst of the Disciples for the multitude was together in one And it was not only in the Ordinations of Bishops and Priests but of Deacons also that we note the Apostles to have observed this Of which also in their Acts it is written and the twelve saith tbe Text called together the whole Laity of the Disciples and said to them And the whole business is managed thus diligently and cautelously the whole Laity being convocate lest any unworthy person should creep into the Ministry of the Altar or the place of Priesthood For God himself manifesteth by the Prophet O see saying They have made themselves a King but not by me that unworthy men are sometimes ordained by mans presumption and that these things are displeasing to God which come not of a legitimate and just Ordination 6. For which cause it is diligently to be observed and held as of Divine Tradition and Apostolical Observation which is held also with us and in a manner or almost through all the Provinces that to the right celebrating of Ordinations all the next Bishops of the Province come together to the Lay-people to whom the Bishop praepositus is ordained and that a Bishop be made the Lay-people being present who most fully know every mans life and discern every mans acting by his conversation which we see done also with your selves in the Ordination of our Colleague Sabinus that by the suffrage of the whole fraternity and by the judgment of the Bishops who at the present met and who wrote Letters of it to you the Episcopacy should be delivered to him and hands should be laid on him instead of Basilides Nor can it rescind the Ordination which was rightly perfected that Basilides after his crimes detected and his conscience laid bare by his own confession going to Rome deceived our Colleague Stephen who lived far off and was ignorant of the matter of fact and of the silenced truth that he might compass to be unjustly replaced in his Bishoprick from which he had been justly deposed 7. The effect of this is that the offences of Basilides are not so much abolished as cumulate that to his former sins the crime of deceit and circumvention is added For he is not so much to be blamed that was negligently deceived as he to be execrated that fraudulently deceived him But if Basilides can deceive men he cannot deceive God For it is written God is not mocked Nor will fallacy profit Martial to keep him who is involved in great offences from a rightful losing of his Bishoprick Seeing the Apostle warneth us and saith A Bishop must be without crime as the Steward of God Wherefore seeing as you wrote beloved brethren and as Faelix and Sabinus our Colleagues assevere and as another Faelix of Caesar Augusta an honourer of the Faith and a defender of the Truth signifieth by his Letters Basilides and Martial are contaminated by a wicked Libel of Idolatry And Basilides besides the blot of this Libel when he lay sick blasphemed God and confessed that he blasphemed and because of the wound of his conscience voluntarily deposing his Episcopacy turned himself to a repentence begging pardon of God and being satisfied if he might but communicate as a Lay man And Martial besides the filthy and dirty feasts of the Gentiles and the oft frequenting of their Colledges and the deposing his Sons in the same Colledge after the manner of the exterior Nations in prophane Sepulchres and burying them with aliens did also by publick acts with the Ducenary Procurator testifie that he obeyed Idolatry And seeing there are many other and great offences in which Basilides and Martial are held guilty in vain do such men endeavour to usurp to themselves the Office of Bishops when it is manifest that such kind of men may neither be Guides of the Church of Christ nor ought to offer Sacrifices to God Especially when Cornelius also our Colleague a pacifick and just Priest and honoured by God's vouchsafement with Martyrdom did with us and all the Bishops settled in the whole world decree that such men be not admitted to Repentance but that they be prohibited from Clergy Ordination and Priestly honour 8. And let not this move you most beloved Brethren if with some in the last times their slippery Faith do nod and their irreligious fear of God do shake or pacisick Concord persevere not It was foretold that these things would be towards the end of the world and by the joyntwitness of the Apostles it was foretold that the world declining and Antichrist drawing near all good things would fail or decay and evil and adverse things increase or prosper And yet though it be in the last times neither is Evangelical vigor so fallen in the Church of God or doth the strength of Christian Virtue or Faith so languish but that there remaineth a portion of Priests which yields not to these ruines of things and shipwrack of Faith but as strong and stable do with observation of fear maintain the honour of the Divine Majesty and the Priestly dignity We remember and hold that when the rest did yield and fall Mathatias did valiantly defend the Law of God And that when the Jews failed and departed from Divine Religion Elias stood and strove sublimely That Daniel neither deterred by the solitude of a strange Country nor by the infestation of daily persecution did frequently and valiantly give glorious testimonies or Martyrdoms and that the three young men neither broken with years nor threats did faithfully stand out against the Babylonian fires and even in their captivity conquered the conquering King 9. The number or party of prevaricators or trayors that now rise up in the Church against the Church and have begun to spoil both Faith and Verity shall see it that yet with the most there remaineth a sincere mind and entire Religion a soul devoted to none but their Lord and God and that other mens perfidiousness doth not depress the Christian Faith to ruine but doth more excite it and exalt it unto glory Even as the blessed Apostle Paul exhorteth and saith What if some of them have fallen from Faith shall their unbelief make void the saith of God God is true and every man a lyar And if every man be a lyar and God only be true what else should we Gods sevants do and specially his Priests
must with very great concern profess that if the Churches of the lowest sort Parochial be but indeed made true Churches such as Christ by his Apostles instituted and not only Parts of a Diocesan Church as if that were the lowest raâ—k And if these particular Churches have but Pastors that have the power of the Keys in those Churches and all that the scripture maketh essential to the Officâ—r which was then set over eveâ—y such particular Church And if the Discipline instituted by Christ himself be but made possible and seasible in such Parochiall Churches yea if we that were trusted by our calling with the mysteries of God may not be forced our selves to administer the Sacraments against our own knowledge consciences and against our consciences and knowledge of mens cases to pronounce men absolved or excommunicate upon other mens decrees or to pronounce the notoriously wicked to be saved and to deny worthy Christians the seal of Christs Covenant nor their infants their visible Christianity by baptism we say might we but have this much we should be so far from using the Controversie about the Divine Kight of Episcâ—pacy as a distinct Order from Presbyters to any schism or injury to the Church that we should thankfâ—lly contribute our best endeavours to the concord safety peace and prosperity thereof And might we but also be freed from Swearing Subscribing Declaring and Covenanting unnecessary things which we take not to be true against our consciences and from some few unnecessary Practices which we cannot justifie we should joyfully serve the Church in our publick Ministry though it were in poverty and rags But of so great a mercy experience hath made our hopes from men to be very small And the reason of the thing maketh our hopes as small of the happiness of the Church of England till God shall unite us on these necessary terms SECT VI. 3. What Separation and what Gathering of Assemblies or Churches is unlawful and what lawful I. THough some mens abuse of the word Schism and calling mens duty to God by that name hath proved a great temptation to many to take it but for a word of Passion or of no certain or odious signification even as the Papists abuse of the word Heresie and Heretick hath been to others yet the evill of true Shism and the odium that God layeth on it in the Scripture should move all Christians to fear the thing and use the name with the disgrace that it truely importeth without misapplication and to avoid all guilt of so great a sin II. There are several sorts and degrees of Schism which greatly differ from each other Its one thing to divide from a Church and another to cause divisions or factions in it It s one thing to divide our selves from it and another to cause others to divide It s one thing to draw men away by words and another to drive them away by laws or execution by unjust excommunication or by violent persecution It s one thing to tempt away or drive away a single person or a few and another thing to draw or drive away multitudes It s one thing to separate from the Universal-Church and another from a particular Church or a few only It s one thing to separate from the species of particular Churches and another from some individuals only It s one thing to separate from the Churches of Christs institution and another to separate only from those of mens institution It s one thing to separate from such as men make lawfully and another from such only as they make without authority and sinfully And here separating from one whose sinful constitution is traiterous against Christs prerogative as the Papal Universal Usurpation much differeth from separating from one whose constitution though sinful is of no such perniciousness It is one thing to deny total Communion and another to separate but secundum quid for some act or part And that is either a great and necessary part or some small or indifferent thing or ceremony It is one thing to separate Locally by bodily absence and another mentally by Schismaticall principles It is one thing to separate from a Church as accusing it to be no Church of Christ and another to separate from it only as a true Church but so Corrupted as not to be Communicated with It s one thing to judge its Communion absolutely unlawful and another only to forsake it for a better which is preferred It s one thing to depart willfully and another to be unwillingly cast out It s one thing to depart rashly and in hast and another to depart after due patience when reformation appeareth hopeless It is one thing to remove upon religious reasons and another upon Civil or Domestical or Corporal It is easy for a confounded head to pass over all such distinctions and with unjust and confounding censures to reproach others as Schismaticks in the dark before he knoweth what schism is being guilty of Schism in his very accusations But sober Christians must be discerners and know that confusion is an Enemy to truth and love and justice III. I The Union of the Church Universal is in the seven things mentioned by Paul Eph. 4. 3. 4 5. 6. viz. One Body One Spirit of faith and Love One Hope of Glory One Lord One faith or Creed One Baptismal Covenant One God and Father of all He that separateth from this Church directly is an Apostate Uisibly if from its Essential profession and invisibly if only from the inward sincerity of faith consent and Love This is damning separation And if he separate but from some one Essentiall article of faith or duty it is that which is most usually and strictly called Heresie of which we are now to speak no further IV. 2. To make Factions Parties Contentions and Mutinies in a true Church of Christ or in any Community of Christians yea or but in families in the Universal Church is a great sin in all that are the true culpable Causes of it and are not only the involuntary occasions by unavoidable accidents V. 3. To separate from all the particular Churches in the world as if they were no true Political Churches of Christ as those called Seekers do who say that the Ministry Scripture and Churches are lost in the wilderness is a very heinous sin though such as do so renounce not their Baptism or the Church Universal VI. 4. To separate from most or many Churches by so unchurching them is far worse than to separate from few or one it being a greater wrong to Christ and men VII 5. To separate from one upon a reason that is known to be common to all or most or many is virtually to separate from all or most or many VIII 6 To separate from a true Church accusing it to be no true Church is a greater injury and sin caeteris paribuâ— than to separate from it only on an unjust accusation or culpability consistent with a true
the Office Power but only the Ministerial Deliverers and Investers And therefore it is Christ and not they that must describe it XLI 9 No Prince or Prelate hath power from Christ to set over or impose upon any Church or Christian people any person as a Pastor who through Ignorance Heresie Malignant opposition to piety or utter defect of Ministerial ability is uncapable of the Office or unfit to be trusted by the people with the Pastoral care and conduct of their soules Nor is it Schism in them to refuse to commit their soules to such nor to chuse and use better when they may do it without greater hurt to others then their gain will compensate XLII 10. Princes or other Magistrates are not appointed by God to be the ordinary Electters and Imposers of Pastors on all the Churches and the people bound to consent to whomsoever they elect But Christ hath given the Bishops the power of free ordaining and the people the power of free consenting and made Magistrates the Goâ—ernours of them that have this power Even as he hath not given power to Princes to chuse Wives or Husbands Servants or Masters Tutors or Pupils Physicians or Patients for all their Subjects but hath antecedently given such Subjects power to chuse for themselves and to Princes to be civil Rulers of such as have this Choice by which Governing Power they may regulate their Choice in subordination to Christs Universal Laws and may punish them for gross misdoing Therefore it is no Schism for Pastors to ordain or People to chuse the Overseers of their souls without or against a Magistrates will or command as such submitting to his Government XLIII 11. When faithful Pastors truly ordained and elected or consented to are in possession if a lawful Magistrate cast them out not only of the Temples and Tithes but also of their Pastoral Relation and Oversight and put others in their places of untried and suspected parts and fidelity 1. The Princes imposition maketh not such the true Pastors of that Church before and without the Peoples consent 2. Nor will it alwaies bind the People to consent and to forsake their former Pastors nor prove them Schismaticks because they do it not For 1. God in Nature and Scripture hath given them that consenting power antecedent to the Princes determination which none can take from them As he hath in nature given men the Choice or Consent at least with what Physician they will trust their lives God hath not put all sick mens lives so far in the Princes power as to bind them to trust and use whomsoever he shall chuse For men are nearest to themselves and their lives are at their own wills in the first instance before they are at anothers And mens souls and everlasting happiness are preciouser to them than their lives and it is first under God their own wills by which they shall live or die though all their friends should do their best to make them willing of what is best 2. They are supposed related duely to their tryed Pastors in the bond of fidelity which they may not unnecessarily violate 3. Otherwise one Roman Emperor might have undone all the Churches and Souls in the Empire in a great degree by imposing on them insufficient heretical or malignant Pastors Where it must be noted 1. That God doth ordinarily work on souls according to the quality of the means To say that He can do otherwise is impertinent while we see that he doth not nor hath promised it We see that Heathens and Infidels are not converted without Preachers We see that Heretical Preachers make Hereticks and Schismatical ones make Schismaticks and ignorant ones leave the people ignorant In several Countries the people are Greeks Papists Lutherans c. as they are taught We see that one clear convincing experienced serious Preacher turneth more souls among us from ignorance errour fleshly lust and worldly wicked hearts and lives than abundance of raw young Readers or Preachers that ignorantly say over a dry prepared speech in a School-boys mode and tone It is not every Preacher of whom it can be said as Dr. Ames doth of old Mr. Midsley a Nonconformist of Lancashire That he was the means of converting many thousand souls from Popery Ignorance and a wicked life Nor whose labours are blest as Mr. Dods Mr. John Rogers Mr. Thomas Hookers Nonconformists or Mr. William Fenners a Conformist and such others were Even as we see by experience that a few skilful prudent experienced Physicians cure more than abundance of young beginners who too oft kill more than they cure We see that the Abassian Armenian Greek and most Popish Countries are lamentably ignorant and usually proportionably vicious for want of a learned pious skilful and laborious Ministery History tells us that the Kingdom of Nubia forsook Christianity for want of competent Teachers The industry of the Jesuits and Friars in China Japan Congo and other Countries telleth us how much they laid on the diligent use of means Jos Acosta tells us how much the West-Indies suffer in Religion by the ignorance and wickedness of the Priests How barbarous and sad a state the Empire of Moscovy is in for want of able faithful Pastors while the Emperours put down Preaching and confine them to Liturgies and Homilies as is affirmed commonly without contradiction How miserable a state the Roman Church yea the Papacy was in in the ninth and tenth Ages even Baronius Genebrard and the greatest flatterers of the Pope lament and this for want of able faithful Pastors and Teachers among them 2. No man hath his power to destruction but to edification The bonum Publicum is the end of Government Therefore it is not Schism in Subjects not to cast their souls on notorious peril of damnation in obedience to any mortal man 3. Every man especially experienced Christians have more sense and knowledge of what is profitable and congruous to them than standers by have how learned soever As ignorance maketh a few short plain oft repeated words in a familiar style more profitable to low-bred persons than an accurate learned Discourse would be so mens several tempers and vices maketh that matter and manner of Preaching profitable to them which to others seemeth otherwise And as a nice Lady must not tie her family of labouring persons to the matter and measure of her diet nor revile them as gluttons or fools if they like it not no more must learned men confine plain people to wordy Orations whether Learned or Pedantick and say This is best for them Much less must they silence causlesly such Teachers as truly profit them or tie them to Homilies or Liturgies only and say Here is as much as is necessary to salvation Nor is it any Schism in the people if they refuse to be so confined by them and denied such helps to their salvation as God hath sent them and made their due 4. Order is an excellent means of edification and