learning and so able to judge and of a pious sober humble and peaceable spirit I say it was this learned and grave persons profession in a private discourse with me That he had seriously set himself for several years to the study of this Controversie and had read the most and chief of the writings and arguments of either side But in all that time in all those studies he could not out of any thing wherein they differed pick one Note which he was able to make use of in the Pulpit though in the doctrines wherein they agreed he could find enough And now can that become Christians or men that profess the Gospel of peace to contend about and break peace for those things which are confessedly of so little use of so inconsiderable a profit as to the direction of the lives and to the concerns the great concerns of the souls of men I think not Sect. 51 I am astonished at the heats and exasperations of men in these unprofitable Disputes To see how men who have espoused the quarrel of either extreme are still like a bottle that must have vent or break or as the pregnant womb that longeth to be delivered of its conceptions That every Pulpit where such men come rings aloud with the noise and almost every Sermon is filled with the hard names of Absolute Irrespective or Conditionate Decrees Resistibility or Irresistibility of Grace Supra-lapsarian Sublapsarian Arminian Socinian Calvinist Remonstrant Contra-remonstrant and a many invented School-terms even before popular Auditories by which when all is done the people are as wise as if they had heard a Sermon in Greek or Latine except that they have been stirred up to make a party and to account all the matter of their duty to lie in being of such a side and to affix terms of reproach unto or at least to be full of evil surmisings against the contrary-minded And how baneful this hath been to that brotherly love which the Gospel requires and the peaceable communion of Christians our eyes have seen and our woful experience doth sufficiently testifie and the world can judge Sect. 52 This I speak and write not with reflexion on either part but it is too much the fault and extravagance of men of each extreme wherein the young and least experienced Preachers are most (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confident as if it were not their design to edifie the plain ignorant people by instructing them in the necessary points of the Gospel and building them up in (r) Jude 20. their most holy faith and obedience but to get themselves a name of acuteness in the parts of abstruser learning and highest controversies And those are commonly full of the most confidence who are guilty of the least learning boldly determining where they least understand even then when they pretend to admire the inscrutable abyss of Gods unsearchable counsels boldly presuming to determine and define them Sect. 53 I am fully convinced that would men confine their sentiments to the clear expressions of the Sacred text and conform themselves to the same moderation in defining in these points as our Church hath shewed in her Articles Would all men conscionably comply with that Declaration of His late Majesty of blessed memory to silence these debates and lay aside all further curious search and inquiry and content themselves and shut up these Disputes in the general Promises of God as they are declared in the Scriptures making the Revealed will of God in his Word the onely rule to go by both in Doctrine and Practice all of either side being equally silenced from all medling with especially from all positive defining in any particular of those abstruser points in controversie I say were all this done and yielded to as with how much ease content and satisfaction may it be done by all sober and peaceable men I am confident a very great progress would be made to the securing of the peace of the Church and to the suspending of that turmoil and heat of contention and the preventing of those envyings reproaches and evil surmisings which do so much interrupt that peace Sect. 54 Well then to conclude this Chapter we see in matters of Doctrine there are no differences so wide as by the heats of Contenders they seem to be and such as they are may well be composed among sober and humble men (t) 2. Pap. of Propos to His Maj. p. 24. We dissent not say the Presbyterian Divines from the Doctrine of the Church of England expressed in the Articles and Homilies onely say they some by-passages or phrases are scrupled Notwithstanding these then we may live in peace CHAP. IV. The Differences about Ecclesiastical Government examined And that there is nothing in the Episcopacy established with us but may be submitted to proved Sect. 1 THAT which we shall next consider is the business of Ecclesiastical Government and Discipline This also is made a matter of great dispute and hath been an occasion of as great a Rent in this Age as I think the Christian Church can ever shew and we cannot be strangers to the eager contendings and multitude of writings which have been published on either side with passion and bitterness more than enough Some being confident of an Apostolical Institution of a Prelacy others as confident of the same Institution of a Parity The one for the Jus Divinum and Necessarium of a Paternal and Despotical Episcopacy The other as eager and with heat enough for the same jus of a sole Presbytery yea in some of a Lay-Presbytery too Both sides contending for their own way and that no other Government can be lawful in the Church Both laying a stiffe claim to Antiquity yea the highest Antiquity the primitive pattern The Apostolical Canon and Practice Here we see Sect. 2 1. One contending and pleading for the Bishop in a strict peculiar sense as the only standing Officer in the Church at first superiour to the Deacon and affixed to a City-Church or Metropolis and having all the adjacent places and dependants upon that City for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these among the Ancients signified the same thing his Diocess or Parish And the Church increasing in number and extent so as it became a burden too great for one mans shoulders this Bishop taking in and ordaining others out of the Deacons to be Presbyters that might bear part of the charge and burden And thus the Presbyter will appear to be a later Officer introduced for the necessity of the Church Sect. 3 2. On the contrary The others plead as high for the Presbyter only to be that standing Officer and the Colledge of Presbyters the only Judicatory of the Church for the first Age and the Bishop brought in afterwards as a constant Moderator or Praeses in the Assembly and then by degrees with some superintendency over the rest to keep them in peace among themselves for the
Protestant ever doubted Viz. That the sins of Governours and some irregularities in Government are not sufficient to discharge the subject of his duty nor are they a plea that can justifie his disobedience It is possible some Princes may be vitious or their Government faulty yet their male-administration is no ground for the peoples rebellion They shall answer their sin to God but in the mean time we must be subject It is possible there may be vices in the persons of some Bishops for they are men there may be errors in the constitution and administration of the Government for it is in the hands of men who are not yet perfect if therefore we shall neither own them nor their authority upon the same reason we must cast off all government and authority whatsoever For what government is there so righteous what persons so holy but men who are unwilling to obey will be ready to plead the government tyrannical and the persons wicked as Korah and his Complices to Moses and Aaron (e) Num. 16.3 Ye take too much upon you all the congregation is holy wherefore lift ye up your selves Yea what government so Sacred what governours so righteous but will discover too much of error and irregularity while men are men and on this side heaven if then we may have a just plea to refuse obedience until our Governours be free from the common corruptions of men and the Government every way faultless or until we judge them so and can find nothing that can be said against either Rebellion could be no sin till we get beyond the grave nor should we ever obey any humane power in Church or State till there is no Church or State on earth to be obeyed Sect. 17 These two things being granted as they cannot be denied it is easie to see what answer to make as to those forenamed pleas viz. suppose those two charges to be true against the Bishops That they take too much upon themselves or That they will not suffer us to take our due and do all that we should which yet by the way I have not seen proved yet these are not ground enough to hinder our compliance and notwithstanding all these may a sober conscientious Christian who seriously mindeth the discharge of his own duty peaceably conform to the Laws established But let us a little examine the Particulars objected CHAP. V. The Particular exceptions against Bishops as they are said to take too much upon themselves answered Sect. 1 THe first General and Great exception taken against the Bishops is That they take too much upon themselves 1. General except That the Bishops take too â—â—ch upon themselves and to this head I referre those four exceptions which the Divines of the contrary perswasion have made in their Former paper of Proposals to His Majesty concerning the Discipline and Ceremonies of the Church of England And they are these 1. The great extent of the Bishops Diocess too large for his personal inspection 2. His deputing the Administration of much of the trust to Commissaries Chancellors Officials c. secular persons 3. Some affirming Episcopacy a distinct order and assuming the sole Power of Ordination 4. Exercising an arbitrary power as in Articles of Visitation c. These are the great things charged on them Sect. 2. Answered in general and we may judge the greatest for had there been any thing of an higher nature to have been pleaded against them no doubt it would have been given in Now then suppose these things cleared and that being proved they were a real and just ground to petition and by all legal wayes to endeavour a Reformation Yet still if this desired Reformation cannot be obtained but these things must continue all this hinders not but we may lawfully obey and submit in peace Sect. 3 But to give a more full answer that may be satisfactory to every considering man I shall a little consider the particulars And because some have said more and I would gladly satisfie all scruples I shall rank the particular Exceptions in another order that I may take in and answer all that is material in the Objections There are these seven things said to prove that they take too much upon them which are the great exceptions against Episcopacy as it is with us established Sect. 4.1 Partic. ex ∣ cept 1. That they assume a power which was never instituted by God that hath no foot-steps in the New Testament and they are therefore Intruders and Vsurpers and not to be obeyâ—d Sect. 5 Answ 1 Answ 1. But suppose they are not intruders what then becomes of this plea Sub judice lis esâ— it is not yet determined against them some learned and pious men who are both able to judge and willing to be convinced of the truth yet cannot be convinced of any such usurpation yea they think that they have clear foot-steps of such a government in the Apostolical practice Suppose there were something in the Apostolical Commission besides that which was extraordinary in them which made them standing constant Officers of the Church even where they were superior to other Presbyters for that they were superior is out of question and that this superiority was a part of their extraordinary Commission is not yet proved and then because they continued not in their own persons but in their successors these must be Bishops or none which is the judgement of many and of one who is instar omnium (f) See confer at Newcastle with Mr. Henderson and with the Divines at the Isle of Wight His late Majesty and some foot-steps of such a thing seem to appear in the holy Canon where the Churches still send to Paul about their affairs and St. Paul writing to Timothy and Titus directeth them in the exercise of the (g) 1 Tim. 5.19 20 21 22. Tit. 1.5 11.3.10 Acts of Jurisdiction distinct from and over Presbyters which intimates that they had such a power as to Ordination and Censures That these had such a Jurisdiction and in particular Cities as affixt to them at least at that time is evident The one being to Abide at Ephesus and for this work (h) 1 Tim. 1.3 To charge some that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach any other or strange Doctrine and this is an act of authority over them The other (i) Tit. 1.5 left at Creet to Govern and (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order the affairs of that Church this is also an act of Authority And suppose these were not as some say they were only Evangelists a general occasional and extraordinary Officer for that time but constant standing Officers in the Church for ever as some not without ground do judge for there being a constant necessity of the same works why should there not be the same Officer to do those works The change of the name Apostle Evangelist then and Bishop now proves not a change of the
Answ 1 I answer 1. Those things which are really innovations and imposed and not required by Law surely we are not bound to obey nor do I know any that affirms we should sin if we submit not to them nor will it be charged upon those that deny them but upon such as impose them if the peace of the Church be violated Yet let it be considered also Sect. 38 Answ 2 2. Though such and such particular Rites may not be specially ordained by a positive Law for them yet if there be a general Law impowring the Bishops to order appoint and require what shall be for the peace of the Church and order in it what shall be for the conveniencies solemnity and decency of Administration and of all this leave them to be the judges what they now do so require they cannot be said to require without or against Law And if these particulars which they require be not manifestly against the Word of God I cannot see how we can be excused from sin if we disobey considering that establishment which by Law they have among us Sect. 39 Answ 3 3. But may we do nothing but what we are bound to do yea are we not bound for peace sake to do all that we lawfully may do Suppose our Governours should lay the peace of the Church upon such slight matters as are of no consideration in comparison with it and this be indeed their imprudence and possibly their sin Yet when this is done if we submit not supposing the things to be lawful in themselves I see not but that the violation of the Churches peace will be laid upon us as well as upon them nor will their imprudence excuse our sin There may perhaps be some kind of sin in them requiring but I am sure when the things required are not materially evil there can be no sin in us in obeying Let us not therefore so much consider what they must or may require but what we may and should do when it is required and we shall have peace Sect. 40 Except Partic. 5 5. The next great Exception is The Bishops claim to be Spiritual Lords contrary to the Royal Prerogative of Jesus Christ the only Lord and King of the Church The same which Johnson the Separatist made against our Churches See Unreason of Separat p. 47 48. and expressly contrary to that rule of the (b) 1 Pet. 5.2 3. Apostle where they if those Elders be supposed to be Bishops are only to oversee the Flock and not as Lords over Gods heritage but as ensamples to the Flock Yea contrary to the Royal dignity of the King and temporal Magistrate both in civil and ecclesiastical causes For they have their voices and authority in Parliament for enacting Laws for the Common-wealth They are Rulers of Provinces and Diocesses in ecclesiastical causes in civil State and dignity some of them above all all of them above some of the Nobles Justices and other Magistrates of the Land They and their Courts handle and determine civil causes and affairs that appertain to the Magistracy they inflict civil mulcts and penalties give Licences in several cases all the Priests and Deacons are exempt from the Magistrates Jurisdiction in divers things and answerable only or chiefly to the Prelates and their Officers Sect. 41 For Answer Here is a great charge indeed but it signifies nothing as to the business before us viz. our submission for Peace sake For Answ 1 1. Should they claim to be what they are not for there is a vast difference between to be and to claim to be may we yet not lawfully obey them in things honest though we own not their claim I judge we may The claim may be unjust in them and yet the things which they require of us may be fit to be done by us Sect. 42 Answ 2 2. Though they should claim more than belongs to them yet this makes not a nullity of that authority which is their due What they may justly require as Bishops and Governours of the Church they may require had they not those Titles of Spiritual Lords and then the addition of that Title destroyes not their power of Bishops Sect. 43 Answ 3 3. But They neither are nor claim to be such Spiritual Lords as the Objection implyeth as even the (c) Bradsh unreas of Separ p. 65. learned Non-conformists have acknowledged and which their Canons and practice shew For those things which are antecedently necessary by the Law of God they do command and press not as their own but as the Laws of Christ. And for things which are of another nature the practice whereof is made necessary pro Hic Nunc by their constitutions they prescribe them not so as to bind the conscience of any to the acknowledgement and approbation thereof as necessary things but only to obey them in practice and for external order and as things indifferent in themselves which we are no longer obliged to than they are commanded And therefore they cannot be said to arrogate such an Office of Spiritual Lords as the Apostle condemns nor in that sense wherein Christ alone is Lord of his Church They never attempting to introduce a new worship of God or enjoyning subscription to new Articles of Faith But requiring only the same Articles to be believed which Christ hath revealed and ordering only the external mode and circumstances of worship the substance of which is only from Christ as to decency order and edification of which they as the Governours of the Church here must be in a very great measure acknowledged the Judges and which are by Christ left free to the Church to order according to the condition of Time and Place and other Circumstances Sect. 44 Answ 4 4. And as they encroach not upon the Prerogative Royal of Jesus Christ so neither do they infringe the Authority of the King and Civil Magistrate And to evidence this I need say no more than that which the forecited (d) Unreas of Separ p. 47. Mr. Bradshaw though no friend to the Bishop hath said in answer to this very objection 1. That the Prelates claim their voyces in Parliament not as Divine Ordinances appertaining to their Prelateships but as an honour annexed to the same by the Civil Magistrate 2. Their Authority in causes ecclesiastical over Provinvinces c. is either such as the Magistrate himself may execute and administer in his own person if he please or such as is not for Him as a Magistrate to execute The first sort The Bishops administer only by vertue of the Magistrates own Commission and therein they impair not either his dignity or supremacy much less in the other part of their authority which belongeth not to the Magistrate himself to execute especially when they use not this neither without his consent licence and approbation 3. That all are above some some above all the Nobles Justices c. is a free and voluntary honour
Law of full Authority and this Covenant imposed by those whose Authority as to such a thing is justly questioned and expresly against the Royal Assent which is essential to a Law of England And can it with any shadow of Reason be denied to be lawful to subscribe to that Government which was established of Old and is restored and re-established now by unquestionable and the Soveraign Authority and when we are only required obedience not to condemn all other Forms but only to acknowledge this and this also as good and lawful and agreeable to the Word of God Let but men seriously make these reflections in their unprejudiced thoughts and give an impartial judgment and they will see no worse conditions required of them than they themselves did sometimes put upon their Brethren and nothing required which is in it self evil but what may lawfully be submitted to without sin yea and ought to be submitted to rather than violate the Peace or make a Schism and Division in the Church Sect. 75 2. Having dispatched this matter of Ordination the remaining difficulty is about the matter of Re-ordination The matter of Re-ordination stated and cleared This is accounted a thing unsufferable that those who were ordained and received a Commission to the Evangelical Ministry must now be forced in effect to deny that Ministry so received and take it up again from the hands of the Bishop But In answer to this Scruple I say Sect. 76 1. It will be granted that this is a question that hath not been much disputed and the examples of the practice are rare in the Church There are said to be some Ancient Canons which deny and forbid it And one of those called the Apostles Canons confessedly later than the Apostles whose names they bear decreeth That (a) Si quis Episcopus aut Presbyter aut Diaconus secundam ab aliquâ— ordinationem susceperit deponitor tam ipse qui ipsum ordinarit Can. Ap. 67. Both the Re-ordainer and the Re-ordained shall be deposed I know also there is a common Saw in the Romish Church in that old Fryers verse or thing like a verse Bis (b) B. Baptismus O. Ordo C. Confirmatio BOC non dantur sed (c) E. Eucharistia M. Matrimonium P. Pâ—nitentia U. Unctio extrema EMPV reiterantur The Fathers in the Trent Conventicle anathematizing all that shall deny the indelible character imprinted by those three of their Sacraments Baptism Orders and Confirmation which they deny therefore to be reiterated But what this indelible character is they have not told us nor do we find where the Scriptures mention it nor is it that I know of such reckoning among Protestants But though these deny it yet can any thing hence be an Argument to prove it unlawful to submit to it Those who herein dissent will not think themselves bound in other things to be tyed up either by those Apostolical Canons or those other Councils in the business of Episcopacy and why then obliged in this which they determine with no more Authority And much less are we to be swayed by the Popish decisions who acknowledge neither their Authority nor understand their indelible character especially considering Sect. 77 2. That this is not a thing so strange or new in some Protestant Churches a learned man (d) Humph. of Reordin Sect. 2. p. 22. who it seems hath studied this point for the satisfaction of his own conscience as to his own practice doth furnish us with these two Testimonies for the Books I confess I have not by me to examine one of Chemnitius who saith (e) Chemnit Exam. Conc. Trid. de Charactere Quod Baptismus non sit iterandus de magna re agitur Pactum gratia in illo nobiscum Deus in it Illud vero quod Baptismè proprium est ut se noniterctur ad suos oâ—dines transtulerunt That Baptism is not to be repeated is a thing of weight because in that God enters into a Covenant of grace with us But what is proper to Baptism viz. That it may not be reiterated They i. e. the Trent Fathers for which he blames them have transferred to their own orders too Surely if this denial of iteration of orders be blameable in the Papists as in that learned mans judgment it is it cannot be blamed in us to allow it unless to deny and allow be the same thing The other is Dr. Baldwin that learned Professor at Wittenberg giving his judgment in this case which he putteth thus viz. Whether a man ordained by the Papists may be ordained again by us In his answer he maintains the no necessity but clearly alloweth the lawfulness of it (f) Baldvin de Casib Consc l. 4 c. 6. cas 6. Quod siquis existimet se tranquilliùs suo in nostris Ecclesiis offic o persungi posse si etiam nostris ritibis ad sacro-sanctum ministerium utatur nibil obstat quin ordinationem 〈◊〉 nostris accipere possit nec enim cadem est ratio Ordinationis ac Baptismi qui iterari non potest â—ecenim Sacramentum est Ecclesia illa autem externus tantum ritâ—â— If any man saith he think that he can with more tranquility or freedom perform his office and duty in our Churches if also he use our Rites i. e. enter our way into the Sacred Ministry nothing hindereth but that he may also receive Ordination from ours for there is not the same reason of Ordination as of Baptism which may not be iterated for this is a Sacrament that only an external Rite of the Church Sect. 78 3. That the former Bishops of England were against a Re-ordination is confessed but withal it must be acknowledged that the case with them and among us now is far different The question then was concerning the admission and reception of those who had received Orders in Forraign Churches of the Presbyterian way as the Scottish Dutch or French for several instances may be given of some of them received and admitted into English livings and preferments The question was Whether these being ordained only by Presbyteries the Churches from whence they came having no Bishops they should be re-ordained here before they should be admitted to English livings who had an Episcopacy over them In this case they concluded in the Negative and that charitably and like Christians for in those Churches which had no Bishop an indispensable necessity lieth upon all that will be ordained to receive their orders in the way that is current among them or they must have none And I never heard of any of our Church that did upon that account pronounce their Ordination null or their Ministry void but did acknowledge it though not so regular as they judged it should be yet valid being done (g) Si Orthodoxi Presbyteri ne pereat Ecclesia alios Presbyteros cogantâ—â— ordinare ego non ausim bujusmodi ordinationes pronunciare irritas Daven Determ Quaest 42. If the
Orthodox Presbyters said a Reverend Bishop of our Church are by an insuperable necessity forced to ordain other Presbyters that the Church fail not the Church and Ministry being but res unius aetatis and in one Age gone if no Succession of Ministers be provided and if Presbyters ordain not there are no other to do it in this case I should not dare to pronounce such Ordinations void Upon this account the Bishops had reason not to require of them a Re-ordination because they denied not the validity of their Ministry nor would be so unchristian as to unchurch those that gave it an invincible necessity putting them upon this or none Sect. 79 But the case with us is of another nature and a different consideration It is now not concerning the admission of strangers into our Churches who regularly could have no other but a Presbyterial Ordination in their own from whence they came and to whom we are to give the right hand of fellowship notwithstanding this difference in an external Order but concerning the members and subjects of our own who by the standing Laws of this Church and State were bound to receive and legally could receive only that Ordination which could not be conferred without the hands of a Bishop and which they might have had had they not first by a popular fury thrown out the Bishops So that though the Ordination received from Presbyters as to the Ministry it self may be yielded valid yet here as to the manner and entring into it it will be in every Episcopal judgment and considering the Laws establishing Episcopacy here never yet repelaed I see not how it can be otherwise accounted Schismatical The former Bishops would not require Re-ordination of those who came from other Churches which were Presbyterial because they denied not their Evangelical Ministry as to the substance of it that they might not seem to condemn those Churches as no true Churches of Christ Yet instances may be given of some that were of this Church whose Ordination would not be allowed which they had taken abroad from a Forraign Presbytery which they might have had but refused from the Bishops at home And upon the same reason now of their own members they also require a Re-ordination that they may not condemn themselves as Antichristian nor justifie the popular fury that cast them out nor countenance a Schism in our own Church Sect. 80 4. But the main of our enquiry must be not how justly or rationally they may require it but how far those who are concerned may submit to it being required The reason of exacting it and the prudential consideration of it our Governours who require it I presume are able to give though it concerns not us to be curiously inquisitive into the reasons of their commands as was before acknowledged It concerns us only to satisfie our souls in this whether we may obey or no whether should those whom it concerns lie under a guilt of sin should they submit to a Re-ordination by Episcopal hands I am fully convinced they should not For whatsoever may be the judgements of men and the practice of some Churches at some time yet sure I am 1. Sect. 81 We find not in the whole Scriptures any thing expressly forbidding it or that I know tending thereunto There is much stress laid upon One Baptism but no such thing upon One Ordination It is then such as cannot be condemned as Contra Fidem 2. Sect. 82 Nor is it Contra Bonos Mores I know not which way it can be charged to do any thing to the hinderance of a sober just or godly life Men may be as ardent in their affections as devout in their worship as conscientious in their obedience to God as loyal to their King as humble sober meek just charitable to their Neighbours as they are or may be without it Yea in some cases it furthers and helps forward these duties for before some conscientions men did doubt of the Mission of their Ministers how justly I dispute not but they did so and were under a temptation to reject their message Now they acknowledge them indeed sent and legally established and Commissioned and their words now have authority and their Message received as of Embassadors of Christ How much this conduceth to perswade men to obey the Gospel which they preach I need not use many words to prove The experience of Thousands will attest and evidence it And that it hinders not yea promotes obedience to Rulers is clear for the very submission to it is an act of obedience to their Laws So that this Re-ordination being neither against Faith nor good Manners I see no reason but that according to that known (h) Quod neque contra fidem neque contra bonos more 's injungitur indifferentèr est habendum pro corum inter quos vivitur socîetate tenendis est Aug ad Jan. Ep. 118. rule of St. Austin it is to be held and reputed indifferent and to be kept and observed for their sake and communion among whom we live 3. We may well distinguish between what is necessary ad essentiam ministerij and what is necessary ad exercitium pro Hic Nunc. A man may have all things conferred which pertain to the essence or substance of Ministery and yet there may be an use yea an accidental and occasional necessity of something else to enable him to exercise his Ministery at such a time and in such a place Or which comes all to one as (x) Humph. of Re-ord Sect. 2. p. 16. one distinguisheth between what is required to the setting apart a man to the office of a Minister in the sight of God and what is requisite to make him received as such among men and give him full authority and repute to execute his Ministery in the Place or Church where he is or shall be called So that even those who judge their former Ministery valid in fore Dei and may not therefore renounce it as null nor indeed is that required yet may see as a necessity from the Pleasure of their Governours so a lawfulness in the thing viz. To be ordained again Not to make them simply Ministers or Presbyters anew but to make them Presbyters for as our Church useth the word which is equivalent Priests of the Church of England i. e. that they may have authority to use and exercise their Ministery and be received as such in This Church of England and particularly in those places where they shall be called to minister For thus saith the Bishop in the Ordaining him (i) Form of Order Priests Take thou authority to preach the Word and Minister the Sacraments in the Congregation where thou shalt be appointed Whereby there is not only a Ministery conferred but an authority to exercise that Ministery in the English Church and a freedom a legal and regular liberty to use it in the place to which he is called And what sin or
in convenience there may be in this I cannot imagine 4. Sect. 84 Yea we shall find some foot-steps of such a thing as a repeated Ordination and a New Imposition of Hands in the Scripture practice too which will prove it lawful and in some cases convenient as when a man is sent to a new place and in a new particular Mission though he were in the Ministery before It is not only my notion but having communicated my thoughts I have met with divers of the same judgement in this and have since seen this Argument gathered up together in its full force by (k) Humph. of Re-ord Sect. 1. p. 6. Sect. 4. p. 30. Master Humphreyes It is evident That St. Paul was made a Minister and an Apostle by Christ himself who saith (l) Act. 26.16 17 18. I have appeared to thee for this purpose to make thee a Minister And now I send thee to the Gentiles to open their eyes Here he was made a Minister and had the office of Apostleship conferred upon him This he stands upon (m) Gal. 1.1 Neither of man nor by man but by Jesus Christ This he pleads as his undoubted call when ever he is called in question He is now then estated and invested in this office and function Yet we may well conjecture and some think it cannot well be denied that Paul was confirmed in this Ministery by the imposition of the hands of Ananias (n) Acts 9.17 18 20. with Acts 22.14 15 16. who put his hands on him and he then was filled with the Holy Ghost was baptized and then went and preached But clearly after this we find him again (o) Acts 13.3 Separated to the work of the Gospel by Prayer and laying on of hands With him take his Companion Barnabas it is clear He was (p) Act. 11.22 sent forth before by the Church at Jerusalem and it is not probable that He so famous a Minister should be in such a work without Ordination yet He also with Paul in the forenamed place hath a New Ordination Separate me Barnabas and Saul said the Holy Ghost to the work whereunto I have called them And they did so (q) Acts 13.1 2 3. When they i.e. Niger and Lucius had fasted and prayed they laid their hands on them and sent them away They were called now to go upon a special Mission to preach the Gospel at Seleucia Cyprus Salamis Paphos c. and are sent out by a New Ordination And the same reason shall justifie persons that submit to a Re-ordination now which may be given of the Imposition of hands upon those two who without controversie were in the Evangelical Ministery and their office before There was indeed the special command of the Holy Ghost true but the Holy Ghost commands nothing to be done but the thing it self hath its proper reason and end To give them the Ministerial or Apostolical office it could not be for that needed not they had it already But it was to send them out to a particular work to give them a just repute in the places to which they were sent to put a due valuation upon them that they might be received as the Ministers of God and Apostles of Christ And upon the same reason or the like thus far infallibly may any conscientious Christian submit to the required Re-ordination though he still stand upon his former Ministery as valid in foro Dei and all his former Ministerial acts by vertue thereof good and valid too yet as the case stands with us in England wherein the Laws suffer none to exercise their Ministery unless ordained or at least allowed and licensed by the Bishop and wherein many will not some perhaps out of conscience cannot suppose it their weakness hold him for a true lawful Minister otherwise at least not a Minister of the Church of England He may I say considering these cases submit without sin and for these reasons take this new Ordination That he may have both a full and free authority from the Laws to exercise his Ministery and that he may be received as an allowed Preacher a Minister legally sent as to the exercise of his function with freedom acception and success with those among whom he is placed Before I leave this instance 5. Sect. 85 What if I should adde this which I look not upon as an idle conceit but a rational conjecture of (r) Humph. of Reord Sect. 1. p. 7. the forenamed Author gathered from this new Imposition of hands on Paul and Barnabas That if a Minister have a call to a new place or a new special work though there be no necessity of it yet he lawfully may have a peculiar Ordination to that place and work so far that if the hands of a Bishop and other grave persons were laid on him afresh with fasting and prayers for Gods blessing on him in the same no man can rationally judge that in so doing either the Bishop or himself should be involved in any guilt of sin 6. Sect. 86 But as to our case Those who are called to the Evangelical Ministery so they are and so they judge themselves to be who have been ordained by the Presbytery are obliged for a (s) 1 Cor. 9 16. Necessity is laid upon them to preach the Gospel and to administer the Ordinances of Christ to that Congregation where they are placed leave and liberty they may have to do this if they will thus far submit to the Episcopal authority Now sure I am that Woe is unto them and they sin if they do it not where they may have leave and liberty but I am not sure they should sin if they should submit to this Episcopal Ordination superadded to their former that they may have liberty and authority to exercise that Ministery in this Church which they have received Nay very probably yea I think infallibly they should not sin in this but should sin certainly if they would rather lay down their Ministery and forsake their work and standing than submit to this Ordination required Now then whether it be fit to commit a certain sin such as laying down our work and the exercise of our Ministery upon the doubt or fear of but a supposed sin in taking a new Ordination which is in this case but a Confirming of us in our Ministery let any serious considering man judge 7. Sect. 87 Yea it seems not only a thing lawful that may be done but according to our present state if required a duty that must be done upon the account of that Obedience which the Gospel requires (t) Rom. 13.1 5. in every soul to the Higher Powers and this For conscience sake and to (v) 1 Pet. 2.13 14 15. every Ordinance or Politie among men for that I conceive is the genuine meaning of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostle Whether to the King as Supreme or to other Governours commissioned by him for the Lords sake
the Exception is groundless nor may this Form with any reason be quarrelled at for that by the way I may here vindicate the innocency of the Church in this know 1. Sect. 4 Neither doth our Church pretend nor the Bishops assume a power of giving the Holy Ghost as the Holy Ghost is taken to signifie the saving graces of the Spirit whereby a man is regenerated sanctified or made holy who was not so before Or as it signifies those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special gifts of the Spirit which were in the Apostles dayes frequently given and poured out accomplishing therein (d) Joel 2.28 with Acts 2.1 20. those Prophesies of old concerning this large effusion of the Spirit that should be in the dayes of the Gospel Or indeed as it signifies Those inward endowments gifts and abilities which are requisite to qualifie a person and make him fit to be ordained to such an Office for these are indeed the gifts of God and in a good measure supposed to be already in the person who is therefore first examined that the Bishop may in some measure be satisfied that he fath these abilities who comes to be ordained It cannot therefore be rationally supposed that the Church should pretend to give these at the Ordination 2. Sect. 5 Nor doth the Text necessarily speak of the Holy Ghost in that sense for though beyond all controversie Christ had power to give the Holy Ghost the Holy Ghost proceeding from him as well as from the Father who did promise (e) Joh. 14 26. 15.26 to send his Spirit who when sent was to teach them all things i.e. every way to qualifie them for and enable them proportionably to the work in which they were to be imployed yet he doth expresly tell them that this effusion of the Holy Ghost upon them they were not to expect whil'st he was with them nor to receive till after his Ascension (f) Joh. 16.7 If I go not away saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Spirit who was to enlighten teach comfort c. will not come unto you but if I depart I will send him unto you And accordingly we find he did when after his Ascension he sent this Spirit in (g) Acts 2.3 4. fiery cloven tongues upon them Yea it seems to be evident that Christ did not at this time when he breathed on them and said Receive the Holy Ghost c. indue them with those gifts because after this we find his command to them (h) Luk. 24.49 to stay at Jerusalem until they should be indued with this power from on high Nor need we say as one (i) Mart. ex Brent doth That the Spiuit was here given only thus far as that they were lightly and in a small measure sprinkled with his grace being afterwards more fully to be indued with his power For though it be indeed the work of Christ to give to those whom he calleth to the Pastoral Office such gifts and sufficient endowments as shall make them fit for and in a good measure able to perform that charge to which they are called yet in this Commission Christ doth not as even the same Author confesseth so make them presently Preachers of the Gospel as immediately to send them forth to the work but they are yet to stay till this power and these abilities be given them from above and therefore 3. Sect. 6 It may very probably if not certainly be supposed that by the Holy Ghost there given is meant the Gift or Authority of the Evangelical Ministry whereby they were made Apostles and Preachers to the world for the collecting and gathering a Church to Christ and for the feeding and governing that Church being gathered Preaching and proclaiming Remission of sins to the world upon their sincere Repentance from dead works and unfained Faith in Jesus Christ and Retaining the sins and preaching the certain condemnation of those who will not repent nor (k) 2 Thess 1 8 9. obey the Gospel For these Ministrations are all The gifts of the Spirit as the Apostle (l) 1 Cor. 12.4 5. per totum evidently teacheth There are saith he diversities of gifts but the same Spirit What gifts It followeth There are Differences of ministrations c. And if we consider the whole series of his discourse in that Chapter concerning the several Members of the body having their distinct offices we must acknowledge that he speaks there not of Gifts as endowments and inward qualifications of men but chiefly as of their capacities and relations in the Church the places and offices to which they are called and the works to which they are sent as Apostles Prophets Teachers c. which Ministrations are all from the same Spirit and called Gifts also (m) Rom. 12.6 7. Having gifts differing whether Prophecy or Ministery And Christ is said to have (n) Ephes 4.8 11. given gifts when he sent Apostles Prophets Evangelists Pastors Teachers So that we may well conceive that the thing which Christ doth when he saith Receive ye the Holy Ghost is but to give them their Commission constituting them his Apostles and Messengers to the world impowering them to remit or retain sins To preach pardon and peace and to absolve the penitent or to cast out and cut off by excommunication the impenitent In a word he committeth to them the charge of the Gospel or that ministration which is the (o) 2 Cor. 3.6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministration of the Spirit constituting them Ministers of the New Testament not of the letter as in the Law but of the Spirit 4. And in no other sense doth our Church use this Form in her Ordinations not pretending to give the inward either sanctifying Graces of qualifying gifts of the holy Ghost but indeed giving a Commission to and conferring upon the Person ordained the charge and Authority of the Evangelical Ministery which is the ministration of the holy Ghost And why she may not most conveniently make use of the same Scriptural expressions when she conferreth the same Authority as to the Preaching of the Doctrine of Faith and Repentance which is as the Key of heaven committed to their ministery which bindeth or looseth Remitteth or Retaineth sins I have not yet seen any sufficient reason given But Sect. 8 Neither is this all the Authority which the particular Pastors are allowed with us viz. To preach the Word and by Doctrine to bind or loose for there is yet somwhat more committed into their hands Some part at least yea a very great part of Discipline too even in those very parts of Discipline which are said to be denied them As 1. Publick Admo ∣ nition Publick Admonition I have sometimes wondered Sect. 9 that this should be charged upon the Bishops and laid as a great exception to their Government That the particular Pastors are hindered from the exercise of their Office and in this
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peace-offering An earnest and passionate Intreaty for PEACE VNITY OBEDIENCE WHEREIN An Impartial View is taken of the Chief Controversies among us as to Doctrine Government Liturgy and Ceremonies And it is cleared That the Differences are not so wide as by the Heats of men they seem to be Nor Any thing required but what may lawfully be submitted to by men of Humble and Peaceable that is Christian Spirits Designed Especially To perswade to a lawful Conformity a just and necessary Obedience to the Laws established for PEACE yea for CONSCIENCE sake By JOHN STILEMAN M. A. Minister of the Gospel and VICAR of TUNBRIDGE in KENT Chrysost Hom. 31. in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Rationem Nemo Sobrius Contra Scripturas Nemo Christianus Contra Ecclesiam Nemo Pacificus Senserit And as many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God Gal. 6.16 LONDON Printed for Thomas Pierrepont at the Sun in St. Pauls Church-yard 1662. ILLVSTRISSIMO DOMINO Stemmatis Nobilitate nec non Primariae Eruditionis Eximiae Virtutis Egregiae Pietatis nominibus verè Honoratissimo ROBERTO Comiti Leicestriae Vice Comiti Lisle Baroni Sidney de Penshurst Serenissimae Regiae Majestati à Secretioribus Consiliis S. P. VEreor Illustrissime Comes ne insolentis audaciae crimine quod apud Dignitatem vestram deprecari expediret maximè meritò intentarer qui chartulas has tanto tamque splendido Nomini inscribere non subtimebam Non enim tantum mihi ausim tribuere ut quod in publicum emittere tenuitas mea praesumserit vestris manibus dignum censerem Sed spes est neminem mihi vitio versurum fore si Quem omnes summo prosequuntur honore ipse Colerem suspicerem admirarer Quin singularis illa Benevolentia qua obscurum me nulliusque nominis dignata est prosequi Celebritas vestra Quem Docti Mecaenatem Ecclesiae Patronum Ecclesiarum Ministri Fautorem dicunt verè dicunt Gratitudinis hoc Observantiaeque specimen efflagitat Liceat itaque rogo Primitium hoc quale quale sit Strophiolum vestro Nomini porrigere quale se angusta nostra inculta exhibere possunt viridaria parùm fateor amaenum piis tamen candidisque lectoribus spero haud insalubre Vidimus heu vidimus Angliam bellorum incendiis conflagrantem ardentes Provincias prostrata exanguia virorum civitatum cadavera in Optimates in Regem insurgentes de plebe infimos Ecclesiam omnibus calamitatum procell is objectam male-feriatorum pedibus miserè conculcatam Illius vero Dei Opt. Max. qui per tot annos exulantem Regem in solium reduxit qui Optimates Honoribus Episcopos Cathedris Pastores Ecclesiis restituit ejus inquam auspiciis jam tandem respiravit Respublica revixit Ecclesia Antiquae jam rursus vigent leges Quae certè bona si nostra nôrimus omnium animos laetitiâ omnium ora summis Divinae Benignitatis laudibus explerent omnesque ad Promovendam hanc conservandamque Ecclesiae Pacem tam divinitùs datam excitarent At vero quis crederet plurimorum mentibus etiam adhuc inhaerent penitus imo vigent discordiarum semina Hic in Leges Regem Regimen Ritus Ecclesiasticos Publicasque Formulas petulantiùs invehiturâ— Ille teneris animis scrupulos injiciens inanibus terriculamentis infirmos perturbat Hinc Leges iniquitatis insimulantur illinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sugillantur istinc reductis antiquis innocuis Ritibus Liturgiâ Religio quasi tota jam corrueret inundantis iterum Romanae Superstitionis metus esset defletur Hi nolunt Illimetuunt eâdem cum caeteris fidelibus viâ incedere legibusque circa res Ecclesiae se submittere Quis talia fando Temperet â lachrymis Summus ille Pater luminum Deus pacis qui dedit Ecclesiae unicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui proposuit nobis unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 14. qui praeparavit nobis unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. sicut promisit sic impertiat omnibus Corunum Jer. 32.39 viam unam illuminet omnium mentes Divina veritate edoceat omnes Fraternam charitatem ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studiis sincerae pietatis sedulò omnes incumbamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolescamus in eum â—ui est Caput Christus Quod ut fiat has laborum nostrorum Primitias Ecclesiae offerre dicare visum est quò scrupulis qui tot adhuc malè habent ex animis fidelium evulsis Dubitationibus Praescissis iniquis suspicionibus amotis Christiani inter nos omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legibus Ritibus Formulis Constitutionibus Ecclesiae conformes ejusdem Paci Gloriae splendori consulere inducantur Si quod absit tanta de spe decidamus hoc tamen nobis erit solatio fecimus quod potuimus in magnis vel voluisse sat est Etiam paucillum similae acceptum est Deo Levit. 5.7 11. ubi Pecudes Turtures non sunt in manibus Qua spe fretus sub Divinae Benedictionis auspiciis vestraeque Celebritatis umbrâ Clientelâ scripta haec qualiacunque sint confidentiùs ausim evulgare Vestro Nomini in aeternum observantiae Monimentum inscribere ista dedicare siliceat Dignitatis vestrae Humillimo Cultori Clientum infimo JOANNI STILEMAN Dat. Pridie Idus Maii. Anno Aerae Redemptionis M.DC.LXII TO THE Pious Judicious and Candid READER IT was an ancient observation (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Presbyt in vitâ Nazian that the wickedness of Christians brought in Persecutors upon the Church and raised up Julian against Christianity What was of old we have seen in our dayes and lamentable experience hath made it manifest to any observer The Church of England did deservedly challenge as her due the title of the Best Reformed Church in the world Reformed by the Best Authority in the most Regular way according to the Best pattern and nearest to the Apostolical Canon standing as a City upon an hill and shewing to the world more holy Bishops eminently learned Divines Faithful Dispensers of the Sacred Mysteries and some even of the enemies of her Discipline being judges more of the Truth of Religion and real Power of Godliness than any Church of Europe besides not excepting even those who pretended to the most righteous Government and Purest Discipline God had here planted his Vineyard built a Tower fenced it with the Mound of Peace given to her a Defender of the Faith such a King as the world could not afford such another Under which blessings she prospered and flourished to the wonder and envy of all round about us But Prosperity is often we know abused to Sensuality In Peace and Plenty men grow wanton and when the
baptized into the service of one Lord into the same faith engaged in one and the same vow and should not all this engage to the greatest charity to the strictest unity Sect. 5 There was therefore great reason for that charge of his to the Romans (a) Rom. 16.17 To mark them which cause divisions and to avoid them Even (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc attentè diligentur quasi hostes è speculâ observare to watch them as a watchman stands upon the watch-tower to descry an enemy or a Centinel upon the guard to prevent him This is one great end why God hath set his (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.28 Bishops in the Church who are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oversee and look to the flock to teach to feed and govern them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch for them to discover approaching dangers as (d) Ezek. 3.17 watchmen to the house of Israel And really the watch cannot be set too strictly nor kept too carefully against such as make divisions that such enemies to peace and love may not creep into the City of God whose grand work is to undermine the faith of the Gospel Sect. 6 They are indeed a sad generation of men who bear this character that (e) Rom. 3.17 The way of peace have they not known They will neither live quietly themselves nor let others live quietly by them and if ye look to their affections (f) Vers 18. they have no fear of God before their eyes and the issue is (g) Vers 16. Destruction and misery are in their wayes Let men pretend never so much to the Spirit to a wisdom above the rest of their brethren and to a more spiritual way yet (h) Gal. 5.20 21. Variance emulations strife seditions heresies hatred envyings are as evident and manifest works of the flesh as Adultery Fornication Drunkenness Murder c. and as much opposite to the wayes of the Gospel (i) Jam. 3.14 15. When ye have bitter envyings and sirife that wisdom is not from above but earthly sensual devilish Yea whatever mens boastings may be where there is envying strife and divisions they are really carnal and walk as men sensual men The Fruits of the Spirit have another name are another thing They are (k) Gal. 5.22 23. Love Peace Joy Long-suffering Goodness Meekness c. The wisdom from above is of another stamp (l) Jam. 3.17 Pure peaceable gentle c. The Disciples of Christ are of another spirit they bear this character (m) Joh. 13.35 By this shall all men know that ye are my Disciples if ye love one another said that Shepherd who (n) Joh. 10.3.14 best knew the mark of his own sheep even the Lord who best (o) 2 Tim. 2.19 knows who are his This was accounted the Character of the Ancient Christians in Tertullians time (p) Christiani amant paenè antequam nôrunt Tertul. alicubi that they loved one another before they knew the faces one of another and after him we are told by St. Chrysostom that (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 31. in Hebr. Love and peace are the standing marks and badges the distinguishing characters of true Christianity Read over that whole Epistle of that Beloved Disciple S. John ye will find that the whole designe of that is from the exceeding rich love of Christ to us to engage us (r) See particularly 1 Joh. 2.3 6 7 8. ch 3.11.24 4.7 to the end to love among our selves This being both the old and the new command which unless we obey we have forfeited our Christianity That we love one another declaring this to be the special commandment which we have from Christ (s) 1 Joh. 5.21 That he who loveth God love his brother also It is so indeed for our Lord Christ himself saith so (t) Joh. 15.12 This is my commandment that which I especially give in charge wherein ye shall bear the signal character of my Disciples That ye love one another Sect. 8 These are the strict charge the unquestionable unrepealable commands of the Gospel so inseparable a character and mark of a Christian that it is evident whosoever studies not this peace is not careful to maintain this union and love nor willing to lay down his own humors to gain and do his utmost to to promote it he doth hereby give to the world but too much reason to question his Christianity Sect. 9 Argum. 2. And that which may yet engage us farther is to consider this also That what is so straitly charged on us we may with much ease and no difficulty obey if we indeed will live like Christians For the controversies and things in dispute among us are not so great but as they might be easily composed were we not given to contention so notwithstanding some differences concerning them we might live in peace They are not really so great nor are are the distances so wide as through the heats and animosities of men they seem to be Let us but purge our souls of passion and prejudice and not consider persons but things we might soon be reconciled and easily agree as to the main in our practice And this Consideration will aggravate the sin of our Divisions and may justly increase our shame for contending Let us take a view of the particulars of our differences CHAP. III. Our Differences examined as to Doctrine Government Liturgy c. and none found so great as for which to divide the Church This shewed 1. in matters of Doctrine Sect. 1 THose bones of contention which the enemies of our peace have cast in among us are concerning 1. Matters of Doctrine 2. Of Government and Discipline 3. Of Liturgy Rites and Ceremonies But in none of these is there any such great difference between the learned sober men of either the Episcopal or Presbyterian perswasion For men of Fanatick spirits whose principles are purely Schism and Separation we here consider not as the world is made to believe But lay by animosities against persons interests and parties there may be very much compliance for Peace sake Sect. 2 1. As to matters of Doctrine Blessed be God we are secure for the main The 39. Articles have not yet been challenged as guilty of any error of Faith only some things have been desired to be explained some Articles to be made more full and cleer but all this amounts not to a dissent or difference in the thing Sect. 3 But one thing there is which indeed makes a great noise in the world and is matter of high debate even among learned men and managed with so much heat and exasperation as no one Controversie more that I know viz. The Doctrine of Election and Reprobation The Counsels and Eternal Decrees of God about the final estate of Angels and Men with the Appendices of this The Sufficiency and Efficacy of Grace the Vniversality of
conveniency of the Church and a remedy against Schism Sect. 4 Here indeed appears and is a vast difference even a diametrical opposition and maintained with so much eagerness That though I know none so high of the one side as to deny the Presbyter his Institution and Sacred Order and some interest in the Acts of Government in the Church yet I could name some and to this the World is no stranger of the other side who have been so violent as to deny the lawfulness of the being of any such Officer as a Bishop above a Presbyter and to plead a necessity of throwing him out of the Church as a Plant not of Gods planting but wholly Antichristian and abominable And if any abuses have crept in or corruptions prevailed in the Church the very existence of the Bishop as such must bear the blame and be esteemed the cause of all The popular fury thinking corruptions cannot be restrained nor the Church reformed until her Bishops and Govenrours yea the Government it self be ejected and abolished Sect. 5 3. But in the mean time many sober pious learned and peaceable men even of both perswasions weep in secret and mourn heavily for the bitter divisions and high animosities of some violent contenders Some not only submitting to but desiring and rejoycing in the establishment of Episcopacy and Prelacy as that Order which is not only best for the Church but hath also the clearest claims to and evidences of Antiquity yea the first and purest the Apostles themselves who yet for peace-sake though it would be their affliction would submit to a Presbytery without a Prelacy where that Government should be legally established and might be submitted to without Schism because they judge this way of Government though not the best nor so good as they could wish nor to have those evidences which Episcopacy hath yet not to be so manifestly repugnant to the Word of God but that it may be submitted to without sin On the other side there are also many peaceable spirits who indeed judge the Presbyterial way the most agreeable to the primitive pattern and therefore would choose such a Presbytery Yet for the peace of the Church will also quietly submit to the Episcopacy established because though in their judgments it be not so evidently founded in yet neither is it so contrary to the Scriptures but that without sin they may obey it Sect 6 Now for men of such sober spirits as these to agree and live in peace it is no difficult matter to effect The established Laws shall oblige their Conformity though in their judgments they may not be the best and they have learn't to submit themselves to be ruled by the publick establishments and to make their private judgments strike Sail and give place to peace and obedience Sect. 7 But is the distance so great between the others that there is no hope of an amicable composure or at least that they may live together in peace I think not altogether It is true indeed while men keep those judgments One for the absolute necessity of the one the other for the indispensible necessity of the other way and condemning the contrary as an unlawful Usurpation and Antichristian it is no more possible to make them agree than to reconcile both parts of a contradiction And I confess further while men bear those heats in their spirits and look upon Episcopacy as such an Usurpation that it is not lawful to own it or submit to it and think the Church can never be happy till it be cast out There is very little likelihood to prevail upon such men for a patient submission or a peaceable compliance But is there any thing in the nature of the Government in dispute which must needs be the cause of a perpetual Schism Or is there any thing of such a nature in Episcopacy which a pious Christian may not submit to or at east for peace-sake comply with without sin I think not and no such thing hath ever been proved that I have seen Sect. 8 That even in this there may be I say not a concurrence of judgment in the thing in controversie but an union of hearts in love and affection and much of peace and compliance even here I need not do more than consider how much learned and sober men even of the Presbyterian perswasion have declared themselves willing to submit to in the point of Episcopacy and how far their Judgments do concur and agree with their Episcopal Brethren And by this give a Judgment whether they may not without sin do somewhat more and whether they are not at least for peace-sake obliged to comply with and submit to the established Government as far as it is established Sect. 9 Here it will be needless to fill Pages with names and writings of several men when this one thing will give us light enough viz. Those learned Divines of the Presbyterial judgment joyned Commissioners with the Reverend Bishops and others for an amicable Conference about the things in dispute in their Petition for peace prefixed to their Form of prayer and in the Papers of Proposal to His Majesty have declared publickly 1. That they are for Episcopacy 2. That they desired the establishment of Episcopacy according to the Primate of Ireland B. Ushers Reduction Yea 3. A thankful acceptation of His Majesties Declaration about Ecclesiastical Affairs And though they are not fully satisfied with that establishment of Episcopacy Yet they seem to rest in that expression of His Majesty That the essence and foundation of Episcopacy may be preserved though the extent of the Jurisdiction may be altered Desiring an alteration only in such alterable points as the extending or straitning the limits of their Jurisdiction preserving still the essence and foundation of the Government from all which concessions and professions it appears that their judgments concur with their Episcopal Brethren in these things 1. That there is or at least may be an imparity among the Ministers of the Gospel and that lawfully and 2. In the lawfulness of a Superiority and Jurisdiction in the Bishop over other Presbyters both as to Ordination and Censures for both these as well in the Primates Reduction as in His Majesties Declaration are evidently reserved to the Bishop Sect. 10 And besides these I could name many learned and sober men who will acknowledge the Bishop to be though not in their judgment superior ordo a superiour order from or over other Presbyters yet superior gradus in eodem ordine an higher degree and so a superiour in the same order they conceiving this to be also the publick sense of our Church which advancing a person to a Bishoprick calleth him not by a new Ordination as into another Order of Ministry but only gives him a solemn Consecration as to an higher Office Employment or Degree And these acknowledge such an imparity and superiority in the Bishop distinct from the Presbyter in Ignatius his time and
Office So that though that be true which the Annotator on the Epistle of Clemens Rom. made English in these late times citeth out of St. Augustine as to the name That Episcopi nomen est vocabulum quod ecclesiae usus obtinuit for they might give a new name but not erect a new Office Yet when the same work is still required to be done in the Church by such persons call them by what names ye please the thing is the same Again suppose though the name of Bishop and Presbyter be used promiscuously for one and the same Officer as they (l) Tit. 1.5 7. Act. 20.17 18. Phil 1.1 1 Pet. 5.1 2. seem to be yet that this person is the Bishop in the sense as now the word is used as Dr. Hammond doth judge And that at the first the Pastors were all Bishops and that They as their territories increased and the Church multiplied and their charge and work grew too great upon them ordained other Presbyters to undertake part of the charge under them I say suppose all this should be true as yet we are not confident nor can we be infallibly assured of the contrary And there are not a few that think it unquestionable and believe they can prove it too Where are we then Here is then no intrusion not usurping an authority but an Apostolical institution And then what plea can we have for disobedience whereas should it not be so but that there were onely Presbyters at the first and afterwards one chosen out of them for the avoiding of schism and faction and he called a Bishop as S. Hierom thinks and yet this in his judgment early too even when (m) 1 Cor. 1.12 one said I am Paul and another I of Apollos and I of Cophas c. and how soon that was we need not be told Yet in obeying the Bishop there could be no sin yea there would be much reason to do it if but for the avoiding of faction and schism So that here we may easily judge which is safest to practice For though the Bishops standing could not be proved there yet is no danger in obeying But if it indeed be founded in the Primitive pattern there must be danger in disobeying and our misguided judgments will be no sufficient excuse for our sin in rejecting an ordinance of God Sect. 6 Answ 2 2. But suppose the charge true that they usurp an authority which is not given them yet this must not be a ground for us to deny our obedience Discipline Order and Government are necessary to the Church for ever and to this are we bound to submit though it be sometimes put into such hands which we judge not so proper nor of primitive institution For the Thing is essential at least to the well-being and external communion of the Church viz. Government But the other The particular hands by which this is managed is of another consideration The Church may be happy if governed by One or Many or a Colledge of Equals or by some one or more among whom there is a subordination But without order and government it cannot be so Again Sect. 7 There cannot be shewed or supposed any greater irregularities in the Bishops nor indeed any such as to their entrance into or exercise of their Callings or Administrations of Government than was apparent in the Scribes and Pharisees For their entrance they were evidently usurpers (n) Mat. 23.1 They sate in Moses chair They were there it is true but they inthronized themselves in that chair and being in they held it They took to themselves the office of expounding the Law and teaching the people who being of any Tribe did without any regard of right or wrong invade that chair which was by Gods institution appropriate to the Priests and Levites Their Administration was as bad also joyning their Humane Traditions to the Law and their Will-worship to the Worship of God whereby they are said (o) Matth. 15.6 Mark 7.13 In vain to worship God and to make the commandment of God of none effect Yea making more account of and urging these Traditions with more severity than the Laws of God himself Yet the charge of Christ is what Forsake their Ministery Attend not on the Chair while they sit in it or obey not the Doctrine because they deliver it No but Hear them They are in Moses chair howsoever they got thither there they are and you must attend and Hear Observe and Do. Whatsoever they adde besides howsoever corrupt in their practice Follow not their Practice but Obey their Doctrine as far as it is of Moses Sect. 8 Do but now apply the case The worst Adversaries the Bishops have never had the boldness to charge them higher The Chair if they have invaded it is but as the Pharisees did All the Humane Traditions which they are charged I think unjustly to bring in and require conformity to are of no worse nature than those which the Pharisees used in and about Gods service and pressed upon the people Nor can their Ministery be so repugnant to Christ as the Ministery of the Scribes and Pharisees But in the Chair they are and there they are fixt and established too And though their entrance be supposed irregular which it is not yet must we obey for they are in the place of Governors If they add Inventions of their own it is their onely sin and they must answer it We are to comply in all things where we shall not sin against God So that notwithstanding this exception we may lawfully submit For it is not proved that they usurp what is not given them and if they should yet while the Government of the Church is in their hands we are not to oppose Sect. 9.2 Partic. Ex ∣ cept 2. It is again urged Though the office of the Bishop should be granted to be abinitio yet our Bishops unaertake too great a charge The large extent of their Diocesses is too much for their personal inspection wherein yet they take a personal charge over the souls of all those within their several Bishopricks Which burden must needs be too heavy for one mans shoulders The Pastoral office being a work of personal ministration and trust and that of the highest concernmen to the souls of the people for which they are to give an account to Christ So that though Episcopacy be granted yet not such as is established with us The charge of the Primitive Bishop being but over one Congregation but of the Diocesan Bishop extending to many Sect. 10 Answ 1 Answ 1. This exception is raised upon a doubtful foundation For it is not yet cleared or confessed That the Bishops of every Diocess are bound to a personal inspection or charged with the oversight of every particular soul within their jurisdiction Or that they are to be accountable for the miscarriage or perishing of any particular soul if it have not been through their fault and neglect or
mal-administration of the power in their hands so far as their charge extends They judge their charge to be no more than to oversee the Churches to take care that able Pastors be provided for the particular cure and inspection of the several Flocks and that these do their duties in their places and that the people yield their due obedience to them and to their Superiors Sect. 11 Answ 2 2. It is granted That the bounds of the Episcopal charge were not so large in the Primitive times as they are now no not generally in many centuries of years But withall it must be not denied that this consideration makes not a nullity of the Office nor doth the lessening or inlarging the bounds of their charge at all make a change or alteration in the charge it self For in those little Bishopricks either there was an imparity or superiority or there was noâ— The Bishop had Presbyters under him or he had not If now ye say that he had not ye say something indeed to the purpose but it remains to be proved and the stream of Antiquity speaks the contrary For to omit the mention of the third and fourth Ages whereof none that I know ever doubted when Ignatius of Antioch in those Epistles which were never yet denied to be his and are by Videlius Vossius and our learned Vsher acknowledged to be genuine doth expresly make this distinction and requires the Obedience of the Presbytâ—r to the Bishop as those who have read Ignatius know so well that it would be lost labour to produce particular passages when it is the main design and argument of some of those Epistles as particularly that ad Trallenses which is wholly Hortatory ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Vnity in Doctrine and Sanctity of Life For the preserving of this unity and purity of Doctrine he exhorteth as to avoid all Hereticks against whom he solidly proves the Deity and Incarnation of Christ so to yield a due obedience to their Pastors both the Bishops because they watch for their souls and to the Presbyters and Deacons because they are Ministers of the Church of God and there have the place of Jesus Christ Particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence the Bishop and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye reverence Christ and adds As the Apostles have commanded So again in that ad Magnesianos which is Paraenetical and Hortatory also and the designe of it is to exhort obedience to the Bishop yea though he be young which he presseth by several arguments as That we are in this case not so much to look to Age as ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oldest are not always the wisest And farther urgeth the examples of a young Daniel and a young Samuel reproving an old Eli and Jeremy Solomon Josiah Timothy And again that it is a terrible thing to contemn the Bishop for in him is God also contemned And saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fit to obey the Bishop and in nothing to oppose him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord Christ did nothing without the Father so must you do nothing without your Bishop I need cite no more though I might add much to this purpose out of those Epistles ad Philadelphenses ad Smyrnenses where he disputes of the power and authority of the Bishop I know that even these are said also to be so interpolated that it is hard to know Ignatius in Ignatius But that is a strange interpolation which shall leave nothing genuine and it would be scarce parallelled that the main design of a genuine Epistle should be spurious Grant them interpolated must it needs be the hard hap of poor Episcopacy to be principally guilty and wheresoever that is mentioned or urged though it be so often so professedly must that Epistle for the Bishops sake be either rejected as spurious or this particular be concluded the interpolation Nothing of antient records then shall have any credit with us when we have a mind to charge them with corruptions Therefore until these be proved spurious passages we shall account them genuine Ignatius Ignatius I say doing this as it proves this Imparity and Superiority as antient as his time which was the very next age to the Apostles so it hath some force to perswade us that it was so even in the Apostles days both because he was so near them and so more likely to know the practice of the time but just before him and also because he was for a good season contemporary and coetaneous with some of the Apostles particularly S. John who would certainly have contradicted him had he pleaded for a power which Christ never approved nor the Apostles owned Sect. 12 And if this Imparity or Superiority be granted to have been in those narrower limits it must not it cannot with any shadow of reason be denied where the bounds are farther extended If one two or three Presbyters may be under a Bishop then may also ten twenty an hundred More or fewer alter not the nature of the office Kings and Princes are as perfectly and justly such now when of larger Empires and Dominious as those of old who were Kings but of some single Cities or petty Territories They are not to be cast out because their Dominions are conceived too large but to be obeyed because they are Kings So neither are our Diocesans therefore less Bishops because their Bishopricks are greater than those in the Antient Ages For if any were they fewer or more were to obey the Bishop then so are we though more if by the Establishment here we are put under his jurisdiction to obey him still Sect. 13 Answ 3 3. Nor is it yet proved that Even then their bounds were so streight as to be limited to one Parish or single Congregation For if there were many of these Churches in association joined in one and so One Church for acts of Government to which particular Churches were subordinate as the (p) See Assemblies answ to Reas of Dissent Brethr. and Vindicat. of Presbyt Govern by the Province of Lond. Presbyterian Brethren not only grant but challenge and lay it a foundation of their Classical and Provincial and National Assemblies as The Church of Jerusalem Ephesus c. with other City Churches which say they consisted of more single Congregations than one Then if there were a Bishop as it appears there was either He must be yielded to be over all this association or if a distinct Bishop to every particular Congregation then those several Bishops must be under and subordinate to the Colledge of Presbyters which I have not yet seen affirmed So that here was a larger charge than of one single Parish And in after ages it is most evident that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not that strict sense which now it hath but the Parish was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of more Parishes than one as
who commanded them to preach no more in the Name of Jesus must be ours That God hath imposed this calling upon us and therefore unless we would rather obey Man than God we may not forbear the exercise of that office which God hath laid upon us with a (t) 1 Cor. 9.16 woe if we preach not Answ 1 Sect. 21 To all this I answer 1. To be silenced or suspended or deposed is but to be denied the liberty of and so consequently to be enjoyned to forbear the publick exercise of our Ministery upon the Bishops pleasure and to be deprived of that maintenance which we had while we were allowed to exercise our Ministery in such a place And in this the Bishops pleasure is the Magistrates pleasure The Bishop proceeding according to the Laws And that the Magistrate hath power and under him consequently the Bishop to deny any particular man this liberty within his Dominions I know none that doubteth if he shall do this caussesly the sin is his but submission and obedience is our duty Sect. 22 Answ 2 2. But more The Bishops as such if they have any place in the Church Are Ecclesiastical Governours and their work is to Over-see to watch over and for the flock (v) To take care of the Church of God 1 Tim. 3.5 ne quid ecclesia detrimenti capiat Their care it must be that Tares be not sowen among the Wheat nor corrupt and heretical doctrine preached for the pure Word of God that the souls of men be not poysoned with rotten principles or leavened with Heresie or stirred up to Schisme or Sedition but that they be built up in the most holy faith instructed in sound doctrine encouraged to Piety and lead in the wayes of Purity and Peace And therefore it cannot but lie upon them to be cautious what persons they admit into the Ministry and to watch how they continue in it And their power equally extendeth to the silencing suspending or ejecting those who are Seditious or Scandalous as to the denial of their admission or to the admitting of such as are able and faithful It is no more then what the Apostle (x) Act. 20.28 32. gave in charge to those Elders or Bishops for so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Miletum to watch because of the Wolves that would enter And for which the Lord reproves (y) Rev. 2.14 15 20. those Asian Angels that they permitted the doctrines of Balaam and the Nicolaitans to be taught and Jezebel to prophesie And this power is clearly manifest in those Apostolical charges to (z) 1 Tim 1.3 4 6 7. 5.19 20 21 22. 2 Tim 2.14 4 2 3. Tit. 1 5 10 11. 3.10 11. Timothy and Titus which are frequent in those Epistles For the truth is if the Bishops have not this power it is not possible they should perform their duty or discharge their trust to God or his Church If any of them abuse this power it is only their personal sin and they abuse but their own power for such an authority they cannot be denied to have if they have any power or authority in the Church at all Sect. 23 Answ 3 3. And how unjust soever the censure may be in him that gives it yet that we may lawfully sit down in silence I think is beyond dispute for though our Ministery be from God and the Calling of Divine Institution yet it is conferred on particulars this or that person by men and they exercise this ministery by vertue of that Calling which they had from men Now common sense and reason telleth us that we may lawfully obey men forbidding us the exercise of a Ministery which though the ministery be from God yet we have power to exercise in such a place by vertue of that Calling only which we had from men Sect. 24 Answ 4 4. Neither doth that answer of the Apostles to the High-Priest and Council and their resolution and practice to preach the same Christ still notwithstanding that Prohibition any way lay such a necessity upon any in our case to disobey and to refuse to lay down the exercise of our ministery when we are required And as to this let me crave leave here to mind the Reader 1. That this was one of the great arguments which Johnson the Brownist made against our Church assemblies Sect. 25. The Separatists objection that it was not lawful to communicate with them because our ministery was the ministery of Antichrists Apostacy this he would prove because none could stand publick Ministers except they receive of the Prelates Priesthood and Deaconry and without and against the peoples consent they are by the Prelates alone silenced deprived and degraded from exercising any ministery in those assemblies who yet ought not to suffer themselves to be silenced and deposed from their publick ministery no not by the lawful Magistrate Here we see in this mans mouth impudence and Sedition more than enough yet this bold assertion he labours to prove by this very Reply of the Apostles who would not at the command even of the lawful Magistrate cease to preach But 2. Sect 26. Answered by a Non-conformist What answer was given to him will exactly fit our case also I shall give it in the words of Master William Bradshaw Both because they speak fully to the Objection and in this so far justifie the Bishops power as to lay a necessity both upon the Minister and people to submit with peace and also to shew how even then when they say the Church groaned under the highest exorbitancy of Episcopacy The soberer non-conformists who did not acknowledge the Prelacy did yet judge it lawfull to submit to their power and to forbear the exercise of their ministery upon their pleasure For one of these was that Master Bradshaw and set aside his dissent from the established Order of the Church I doubt not a pious sober sound Divine and even then when himself was silenced upon the account of Non-conformity writing in the defence of our Church-Assemblies justifying our Communion proving the unreasonableness of separation from them in which Book (a) Unreason of Separat p. 90 Sect. 27. he gives this answer to the Separatist 1. When he i. e. Johnson the Separatist distinguisheth between silencing and deposing by lawful Magistrates and by Prelates as indeed he seemed to do when he said We are silenced by Prelates when the Apostles would not no not by the lawful Magistrates is in our case where the Prelates do it by Authority and Commission from the lawful Magistrate a distinction without a difference Sect. 22 2. Whereas the Separatist had said The Apostles did not make their immediate calling from God the ground of their refusal but this That they ought to obey God rather than men which is a Duty required of all Ministers and Christians He answereth That Though the Apostles did not assign their immediate calling from God as the ground
of this refusal in so many letters and syllables yet that which they do assign is by implication and in effect the same for it is as much as if they had said God himself hath imposed this calling upon us and not man and therefore except we should rather obey man than God we may not forbear for opposing the obedience of God to the obedience of man they therein plead a calling from God and not from man otherwise if they had received a calling from men there had been incongruity in the answer Considering that in common sense they ought so far to obey man forbidding them to exercise a calling which they do exercise only by vertue of that calling from men else by this reason there should be no power so to depose a man from his Ministry but that notwithstanding any Commandment of the Church or State he is still to continue in the exercise of his Ministry and should be bound to give that example which the Apostles did which is not only absurd but a conceit plainly tending to manifest Sedition Sect. 29 3. We are to know That though the Apostles Prophets and Evangelists preached publickly when they were not hindred by open violence and did not nor might they leave their Ministry upon any humane authority and commandment whatsoever because they did not enter into or exercise the same upon the will and pleasure of any man whatsoever yet they never erected and planted publick Churches and Ministry in the face of the Magistrate whether he would or no or in despite of him but such in respect of the Magistrate were as private and invisible as might be 4. Sect. 30 Neither were some of the Apostles only forbidden so as others should be suffered to preach the same Gospel in their places but the utter abolishing of Christian Religion was manifestly intended in silencing them But out Churches whereof we are Ministers are no private and secret Assemblies such as hide themselves from the face of a persecuting Magistrate but are publick professing their Worship doing their Religion in the face of the Magistrate and State yea and by his countenance authority and protection And we are set over these Churches not only by a calling of our people but also by the Authority of the Magistrate who hath an armed power to hinder such publick Actions and who is also willing to permit and maintain other true Ministers of the Gospel in those places where he forbiddeth some Sect. 31 By these it appears That the case of the Apostles and Ours is not the same nor can their answer to the High Priest and Elders from whom they received no call to preach and by whom they were forbidden to preach Jesus the design of that Council being not to forbid them alone and permit others to do it but utterly to abolish Christianity with any pretence fit us that we therefore should not lawfully obey and sit down in silence and recede from the exercise of our Ministery in a particular place upon the command of those from whom we received Authority there to minister and who though they silence and exclude us yet send others to minister to the needs of the Church in the same Gospel and therefore as the said Mr. Bradshaw so we conclude 1. If after our publick calling to minister in such a known and publick Church nor by the Church only but by the Magistrate also The Magistrate shall have matter against us just or unjust as to our obedience it matters not and shall in that regard forbid us to minister to our Church and the Bishop in these censures acting according to the Laws under which he and we are it bears the same reason I see not by what warrant in Gods Word we should think our selves bound notwithstanding to exercise our Ministery still except we should think such a Law of Ministery to lie upon us that we should be bound to run upon the Swords point of the Magistrate or oppose Sword to Sword which I am sure Christianity abominates Sect. 33 2. Yea and suppose the Magistrate should do it unjustly and against the will of the Church and should therein sin yet doth not the Church in that regard cease to be a Church nor ought she therein to resist the will of the Magistrate neither doth she stand bound in regard of her affection to her Minister how great and deserved soever to deprive herself of the protection of the Magistrate by leaving her publick standing to follow her Minister in private and in the dark refusing the benefit of other publick Ministers which with the good leave and liking of the Magistrate she may enjoy Sect. 34 3. Neither do I know what warrant any ordinary Minister hath by Gods Word in such a case so to draw any such Church or people to his private Ministery that thereby they should hazard their outward state and quiet in the Commonwealth where they live when in some competent measure they may publickly with the grace and favour of the Magistrate enjoy the ordinary means of salvation by another And except he have a calling to minister in some other Church he is to be content to live as a private member until it shall please God to reconcile the Magistrate unto him and to call him again to his own Church So far this learned man though a Non-conformist Sect. 35 Now I appeal to any that dissent most if it be not all truth for the main And change but the name of Magistrate into Bishop the reason is all one we may submit to one as well as to the other Though we should deny any such Authority to the Bishop as such yet because he in this acteth under the Laws and whatsoever Autho ity he hath by vertue of his Function in the Church yet it is certain that the exercise of this Authority here is by the leave and authority of the Magistrate So that here is nothing material in this exception but it still remains out of dispute that though it should be granted that the Bishops have no such power by any authority derived from Christ which yet we say they have yet we may lawfully submit to them in the exercise of it And let us do this we do our part and we shall live in peace Sect. 36.4 Partic. Ex ∣ cept 4. Another exception laid against the Bishops is this That though it be granted that they have some authority or if they have not that yet we may lawfully obey yet They exercise an Arbitrary power and this is not to be submitted to And of this nature is that fourth exception made by the Presbyterian Divines in their first paper of Proposals to His Majesty Viz. That some of the Bishops exercised an Arbitrary power as by sending forth their Articles of Visitation inquiring unwarrantably into several things and swearing the Church-Wardens to present accordingly so by many innovations and ceremonies imposed upon Ministers and People not required by Law Sect. 37
granted to them by the Civil Magistrate and held in tenure from him and not claimed as pertaining to the Episcopal function by Divine right 4. Their Courts determine no other civil causes than the Civil Magistrate and his Laws do permit or if any do the fault is not in the Prelateship but in the persons Further they inflict civil punishments give licences exact oaths c. by authority from the Magistrate whose substitutes therein they are And therefore the Prelates neither in this nor in any of the former instances can be said to impair the dignity authority or supremacy of the Civil Magistrate but herein do all things in and by the protection of his authority 5. If all our Ministers be exempt from the Magistrates Jurisdiction in some things appertaining to them but in what things I know not this very exemption it self is an act of the Magistrates Jurisdiction and depends upon his pleasure and how can it then any wayes impair the same Sect. 45 These things may satisfie in answer to this exception The Honours and Lordships given to the Bishops is a civil additament which we have no reason to envy them neither doth that Title or their rule and dominion infringe the Prerogative of Christ or the Power and Authority of the King And how their Honours and power in the Church should discharge us of our obedience or be a ground of our contentions I must profess I see not how any rational account can be given to any considering man Sect. 46 Except partic 6 6. But if they have a power themselves yet how can they set up and substitute and require our obedience to other officers which in the Church are confessedly not of divine institution for this also is an exception against our Episcopacy and thus did the Presbyterian Divines give it in in their (e) 1. Pap. of Propos except 2. against Bishops Proposals to His Majesty That by reason of the disability to discharge their duties and trusts personally The Bishops did depute the Administration of much of their trust even in matters of Spiritual Cognizance to Commissaries Chancellors and Officials whereof some are meer secular persons and could not administer that power which originally pertaineth to the Officers of the Church And again in their Second paper to His Majesty presented in reference to His Majesties Declaration communicated to them before its publication they say The Prelacy which we disclaim is That of Diocesans upon the claim of a superior order to a Presbyter assuming the sole power of Ordination and of Publick admonition of particular offendors enjoyning Penitence excommunicating and absolving besides Confirmation over so many Churches as necessitated the corruption of Discipline and using of Humane officers as Chancellors Surrogates Officials Commissaries Arch-deacons while the undoubted officers of Christ the Pastors of particular Churches were hindred from the exercise of their office Sect. 47 Answ 1 Answ 1. How much these things may signifie towards the design for which they were urged by these Brethren petitioning for an alteration of the establishment which here I meddle not with sure I am should all these things be granted they signifie nothing as to the exemption of us from a peaceable submission to these officers being established And this is all that I here aim at As to the Diocesses and Superior Order I have already spoken to them the matter of Ordination I shall examine under the next exception Sect. 48 Answ 2 2. As to Publick admonition Penances Excommunication and Absolving c. I say that such censures as these are to be executed in the Church none that knows the nature of a Church and is acquainted with the Scriptures did ever or do now question The censures are necessary the ends great To preserve the Church in Purity and Peace To keep men from Scandal and Schism To recover the lapsed sinner To restore the Penitent To strengthen the weak To confirm and establish the doubtful to make the Church (f) Cant. 6.4 10 comely and beautiful in her self and terrible to her enemies as a well marshalled Army Now when we acknowledge the Censures of Divine institution and of so great necessity why should we quarrel at the Administrators which yet are not so uncapable of this trust as some may conceive The Bishops on all hands are granted an interest in the power of the Keyes even by those who will not acknowledge them above the Presbyters Now if they exercise this power alone or with others yet excluding some whom we judge to have an interest with them yet what they do they do by vertue of that authority which they have The taking too much upon them or any male-administration may be personal faults but no ground for us to refuse obedience Sect. 49 Answ 3 3. Neither do these inferior officers pass these Censures alone but with others nor do any according to our constitutions keep Courts in affairs of this nature but with someone or more Presbyters there with them Sect. 50 Answ 4 4. But grant that these Officers have not a Divine institution but substitute under the Bishop by an authority meerly humane though some conceive some footsteps of an Archdeacon in Scripture in Silas and Mark to Paul and Barnabas although not under the same name Yet 1. The Lay-Elders beyond all doubt are as much secular persons as any of these and have as little a foundation in Scripture as these as to the being Ecclesiastical officers and the passing of Church-censures and then methinks these men that could admit them may admit these If their being secular persons be an argument against these sure I am it is as strong against them and with us more for they never had any legal establishment in this Church as these have But 2. The legal establishment of these Officers by the Laws of the Kingdom is enough to engage our submission to those Laws and upon this account may even those men with a good conscience obey them who yet acknowledge not a Divine institution of them nor a Divine right in Episcopacy it self For 1. Sect. 51 I think there is very much truth in those words of Archbishop Whitgift which I find cited but miserably misapplied by Johnson the Separatist viz. The substance and nature of Government must be taken out of the Word of God and consisteth in these parts That the Word be truly taught the Sacraments rightly administred Vertue furthered Vice repressed and the Church kept in quietness and order All this is certainly of Divine institution and this we may and must submit to And this is all which the Bishops and Officers under them are impowered to do But saith he the Officers of the Church whereby this Government is wrought be not namely and particularly expressed in Scripture but in some points left to the discretion and liberty of the Church to be disposed according to the state of times persons and places Now if there be a truth in this which
I think few will deny if the Church have such a liberty And she hath made use of this liberty to appoint such persons for such ministrations agreeable to the general rules of the Word and answering the general end of Discipline and Government We may then submit to that Discipline and Government notwithstanding the supposed or real personal faults of the Administrators yea though we judge no Divine institution of the particular Officers But 2. Sect. 52 It is needless as to the main designe of these papers which is onely to perswade to unity and a peaceable obedience to spend time and words in the full defence of the Calling of Bishops farther than the necessity of this argument requires Many whom it would be highly uncharitable and unchristian to deny to be holy and faithful men do cordially believe the Calling of Bishops to be Apostolical and by Divine appointment And there needs no argument to perswade such to obedience And for those whether Ministers or others who approve not of nor are satisfied in the Calling of the Bishops and their subordinate Officers as such yet that they not only may but considering the establishment ought in conscience to submit in peace and with cheerfulness too may be fully cleared by these following Considerations 1. Sect. 53 If they will not own a National or Provincial Church or any Church larger than the limits of one Congregation which yet the (g) Jus Divin Minister Evang part 2. cap. 1. p. 12 13 14. London Divines of the Presbyterian perswasion have owned and proved and therefore I judge they do so still yet they must acknowledge that This Kingdom is a Kingdom of Christians or a Christian Nation and this is indeed tantamount to a National Church then consider 2. That the state of a Christian Common-wealth cannot be perfect without some general Visitors and Overseers of the several particular Churches 3. That though a particular Church or Congregation may be compleat without them yet for the necessary union and agreement of the several particular Churches in Christian Provinces and Kingdoms it is fit and agreeable to reason and no wayes repugnant to the Word of God that under the Supreme Magistrate there should be other Governours to protect and encourage those Ministers and Churches which do their duty and to punish those which shall offend Wherein if either through want of humane Laws or some personal corruption they shall in some things pass their bounds they do no more than any other officers either Civil or Ecclesiastical through frailty and infirmity may do 4. Sect. 54 Therefore I offer these few particulars unto all serious sober considering Christians to be advisedly weighed some whereof the forecited Mr. Bradshaw (h) Unreas of Separ p. 65. used against the Separatists and may upon those grounds if they will admit no more with equal force of reason engage all peaceably to submit to and live contentedly under the Government and Discipline established by Law 1. Whether the Supreme Magistrate have not power to oversee and govern all the several Churches within his Dominions yea whether he be not bound so to do Without doubt he is 2. Whether for his further help and assistance herein he may not make choice of some grave learned and Reverend man to assist him in the same Government This I think is so rational that no considering man will deny it 3. Whether by vertue of this power these persons thus called may not lawfully try the abilities of all the several Ministers within that Dominion and give publick approbation of the worthy and inhibit those who are unworthy from the execution of their Ministery and whether may they not visit these several Ministers and Churches convent them before them and examine how they have behaved themselves in their places and punish the blameworthy 4. Whether for the more easie and orderly government of the said Churches so far forth as it appeartains to him he may not divide his Kingdom as ours is into Provinces assigning over each of them under himself some special Magistrate though we call not the Arch-Bishop or Bishop by that title but in a large sense it may pass and I know no Solaecism in an Ecclesiastical Magistrate And if we own him but so far this is enough to engage a peaceable obedience fit for learning and experience to oversee and govern all the general and particular Churches there and whether may he not also subdivide those Provinces into Diocesses assigning also unto them other more inferior officers under him and his Provincial officers to oversee the several Churches within such and such a precinct none doubts but he may 5. Whether it destroy the nature of a Ministerial or true particular visible Church that many of them should appertain to one Provincial or Diocesan government though in that respect they should be held or reputed for one Provincial or Diocesan Church That it doth hath been said by those of the separation but never proved but I am sure according to the Presbyterian principles it doth not whose Classical Provincial and National Church must be built upon the same foundation with the Diocesan Sect. 55 These things were proposed by that learned Non-conformist and thought sufficient even according to the principles of those Ministers who were not satisfied with the Bishops power without farther proaese as being clear by their own light to stop the mouth of that bold Separatist And those very things which were then accounted Arguments of force enough to prove a lawfulness of Communion in those Churches which are under this government have the same force to prove the lawfulness of the peaceable exercise of our Ministery under the same For whether we grant their Jurisdiction in the Church to have been ab initio and an Apostolical constitution or no as indeed now that I know plead it is as exercised in all the subordinate officers hands nor is it needful we should yet this we must grant that they are Commissionated under His Majesty for the exercise of this power whom we acknowledge over all persons and in all causes even Ecclesiastical Supreme Governour And upon this ground are we bound to obey them in all lawful things though we should deny their Apostolical standing And this is enough to preserve our peace for it is not essential to Peace that we are in all circumstances of the same judgement but it is essential that we for the main walk in the same way practice the same things and perform the same duties And it is not strange that divers men should agree in one necessary practice though they agree not in the reason of that necessity Neither do the established Laws require us nor were ever the Bishops so rigorous as to require that we should profess the Divine right of that constitution in manner and form as it is established but that we obey in our places in all things not contrary to the Word of God And whether we judge
the Government Apostolical and necessary or only Prudential brought in by the Church and not repugnant to the Holy rule or only as the Bishops are impowered and Commissioned under the King being here established I see not how we can without sin refuse a peaceable compliance with it Sect. 56 And I have reason to hope such a compliance in a good measure because those learned Brethren who though in their Proposals to His Majesty they desire that Chancellors Arch-deacons Commissaries c. as such may not pass any censures purely Spiritual yet when they say only as such it may intimate they would not deny them under another notion as Commissioned under His Majesty to do so These Brethren I say add this But for the exercise of Civil Government and this by their words there may seem to include the acts of Government in the Church and ecclesiastical Causes so far as the Censures are not purely Spiritual coercively by Mulcts or corporal penalties by power derived from Your Majesty as Supreme over persons and things ecclesiastical we presume not at all to interpose but shall submit to any that act by Your Majesties Commission Were indeed these Considerations well weighed they would do much to a peaceable obedience Sect. 57 Except Partic. 7 7. I know but one material exception more referring to this charge that The Bishops take too much upon them And that is The matter of Ordination and now the Re-ordination for thus it is excepted The Bishops some of them do assume sole power of Ordination and Jurisdiction to themselves And now it is farther urged as unsufferable that upon their re-establishment they require a Re-ordination of all those who during the late Confusions were ordained only by a Presbytery Sect. 58 In answer to the business of a Superior ordo c. enough is already said But to the matter of Ordination and Re-ordination I say Answ 1 1. The Question is not what some challenge to themselves but how far we may yield in the thing that is challenged without sin If some challenge too much let them answer that but if we may without sin take from their hands that which we can legally have from no others I see not why we should in the least scruple to take it That Their hands are Necessary and that none can be regularly ordained without them is the Judgement of none of the least or lowest in the Church who think the Scripture speaks clearest on their side also For Though Timothy had the (h) 1 Tim. 4 14. Imposition of Hands of the Presbytery yet it is expressly said that he had (i) 2 Tim. 1.6 Pauls too and he not acting as one of them but under a distinct notion as the words if well weighed do more than intimate for whatsoever that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was which was given by that Laying on of Hands whether the extraordinary gifts of the Spirit usually in those dayes by the (k) Act. 8.17 18. Apostles hands or the Gift i. e. Authority of Ministery whether of a Bishop or Evangelist it matters not whatsoever I say the gift was it seems to be conferred (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefly by the hands of Paul and referred to the hands of the Presbytery (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as assistants or associates with him But those texts seem to be more express where not only the Deacons were made by (n) Act 6.6 the sole hands of the Apostles but also in the ordaining of Presbyters we read that Barnabas and Paul those Apostles (o) Act. 14.23 did ordain Elders in every Church as they went we read not of any other hands with them St. Paul also layes this charge on Timothy (p) 1 Tim. 5.22 Lay thou hands suddenly on none intimating an act wherein he only was concerned for if there were other Presbyters or a Presbytery at Ephesus and they necessarily to joyn with him in every Ordination why is the charge only given to him why not the same caution urged on them And in that clause (q) T it 1. ◠For this cause left I thee in Creet that Thou shouldest ordain Elders in every City we see Titus infallibly left with authority to do this but we read not of any others appointed with him If any object He was an extraordinary Officer and Evangelist This signifies little for whatever he was he was an Apostolical person and for that time at least seated at that place for the particular Government of that church to perform not an extraordinary but a work of standing use in the Church the administration of an ordinary and perpetual Ordinance And why then in such a work he may not be conceived to act as a settled ordinary Officer I see not This we are sure of That Ordination was not given in those dayes without the hands of an Apostle or an Apostolical person We are not sure that it was not sometimes without the hands of the Presbytery Upon these grounds these learned and conscientious men judge a Necessity of the Episcopal or Apostolical hands though not excluding yet withal not necessarily requiring the hands of other Presbyters Sect. 59 On the other side that The Hands of Bishops are lawful in this work is granted so far by those who urge the greatest necessity of the Presbyterial Ordination yet excude not the Bishop See Jus Divin Minist Evang. 2. part who on their judgements ceaseth not to be at least a Presbyter and the Name of a Bishop doth not with them take away his interest of a Presbyter in Ordination nor nullifie the Orders because his Hands were in them Now then if we may but lawfully take it at the Bishops hands if it be required to be had from them alone though it should be supposed somewhat irregular and we can have it no other way without the violation of the Laws in being suppose they should sin in assuming that only to themselves which should be done joyntly with others yet we should not sin in taking it of them because they unquestionably have a power though possibly not the sole power Sect. 60 2. It is objected only Some Bishops challenge to themselves c. Now the matter is not what some particular men challenge but what the established constitution is It concerns not us to be of the same judgement with every particular Bishop but to obey them in that place where the Laws have set them and in that authority wherein the Constitutions of this Church have invested them Now the Laws of our Church give no such power of sole ordination nor doth any Bishop that I know or have heard practice it The Dean and Prebends were of old I doubt not accounted a standing Presbytery to the Bishop and the (r) Can. 31. Presence of four of these are expressly required to every Ordination viz. The Dean Arch-Deacon and two Prebendaries at least or in the necessary absence of them four other
and because so is the Will of God that we should do For if we yield to Episcopacy though not as a Divine yet as an Humane Constitution not repugnant to the Word of God and so much without doubt whatsoever it be more it is with us being established here by the known Laws When then they require this of men I see not how it can be avoided but by vertue of those forementioned texts it ought to be done Re-ordination being in this case as is well noted but a submission to that Order of Church Politie which is by the established Laws made by the Powers not only in being but who have the undoubted Soveraignty and legal authority again set over us In a word 8. Sect. 88 Lastly It is not of no consideration that we in this case not only consider what is necessary to make a man a Minister of Christ but also what is requisite to qualifie a man for the legal maintenance which doth belong to such a Ministery in England And those who deny the necessity of a superadded Episcopal Ordination as to the former end yet must see a necessity at least the use and lawfulness of it to the latter Upon such an account as this no man ever questioned the lawfulness of a double Marriage When the late Usurping Powers required this to be Solemnized by the Civil Magistrate no man doubted but those who were either not satisfied in Conscience of that way or doubted the ill consequences when the tide should turn the Laws as then standing not allowing the Legitimation of the issue of such a Marriage might lawfully as many and all wise men did be Married again by the Minister according to the Laws in force without incurring the guilt of any sin thereby And why may not a second Ordination be admitted upon the consideration of the like consequences One is no more a Sacrament than the other One is as much an Ordinance of God as the other The Name of God would be no more taken in vain in the one than in the other Nor can I by any thing in Scripture find there should be any sin in the one as before it is stated than in the other Sure I am the Holy Scripture no where condemneth it hath no where given us a Law against a second Ordination and (x) Rom. 4.15 where there is no Law how there should be a Transgression I say not I but a wiser than any of us even St. Paul himself could never see He that is desired to see more of this Subject let him consult that little book of Mr. Humphreys professedly handling this question of Re-ordination where he will see the lawfulness of it at least as to the receiver clearly and fully proved the main doubts and scruples about it and difficulties in it untied and solved To that I referre the Reader In the mean time This may be enough to perswade and shew that men lawfully may in this thing submit to and comply with the Orders of our Superiours without sin Having now solved these doubts as to matter of Ordination and Re-ordination and answered all the most material Objections I hope I have laid such grounds as may satisfie all serious and considering men of the if not necessity yet lawfulness of our submission to the Government the Episcopacy established with us notwithstanding these great exceptions taken against them in matters referring to the first general head wherein the Bishops are said to take too much upon themselves and to challenge a power which is not theirs CHAP. VI. The other general Exception against the Bishops as hindering the particular Pastors from the exercise of their Office answered Sect 1 WHen I have satisfied the scruples that refer to the next general head I think I have said enough as to the matter of Government and shall have sufficiently cleared this That notwithstanding all this there may be a peaceable submission a due conformity lawfully yielded General Ex ∣ ception 2 2. This Exception is That the Bishops as they are said to take too much upon themselves so will not suffer others to take their due but hinder the undoubted Officers of Christ the Pastors of particular Churches from the exercise of their office particularly as some have objected that part of Government and Discipline which they think they should and do judge they are called and have authority to administer every particular Pastor being bound to a personal ministration of all the Ordinances of Christ to that particular Church committed to his charge So it is objected Answ 1 Sect. 2 To this the Answer is readily returned in few words 1. That the particular Pastors of the several Congregations are the undoubted Officers of Christ there is none that I know among all those concerning whom the dispute now is who doth in the least deny 2. Answ 2 For the main unquestionable parts of their Office Sect. 3 they are so far from being hindered the exercise of them that they are most expressely enjoyned to perform them For the preaching of the Word and Administration of the Sacraments the two principal works of the Evangelical ministery they are expressely sent to do them and have these given in charge to them in the very forme of their Ordination (a) Form of Order Prieste Take thou authority to preach the Word of God and to minister the holy Sacraments in the Congregation where thou shalt be so appointed Here are the Keyes expressely given into their hands and no small part of the power of the Keyes viz. The Key of Doctrine to preach the Word which was never denied them and the Key of Discipline too thus far as to open to Door and let persons into the Church by Baptism when the same authority is given them to administer the Sacraments as to preach the Word Yea farther 3. Answ 3 Sect. 4 Is not a great part of the power of binding and loosing put into their hands Have they not this Commission given them yea before they receive their particular Mission by the Bible put into their hands at the very imposition of the Bishops and other Presbyters hands in these words (b) Form of Order Priests Receive the holy Ghost whose sins thou dost forgive they are forgiven and whose sins tho dost retaine they are retained And be thou a faithful dispenser of the Word of God and of his holy Sacraments In the Name of the Father and of the Son and of the holy Ghost Where observe Their Commission is given them in the very same forme which (c) John 20.22 23. Christ himself used in commissionating his Apostles which some have quarrelled at in the practice of our Church as if it were an abuse of the Scripture and assuming a power which Christ never gave to the Bishops The Form used Receive the Holy Ghost vindicated To give the Holy Ghost nor is the Holy Ghost given to all on whom the Bishops so lay their hands But indeed
then 〈…〉 the 〈◊〉 let me desire them seriously to enquire whether by their non-use and forbearance of this they have not given too much occasion of offence and a various Scandal 1. Sect. 9 To the Church In bringing an evil report upon her Discipline and Constitutions upon her Worship Scandal ◠To the Church and Publick Offices When men who are either strangers to her Laws and Practice or are not well able to judge of the Reasons of them come to understand what she requireth of all Ministers and in all publick Assemblies that These are her Rites These the Publick Prayers and yet that such and such Faithful and Godly men use them not dare not use them for fear of sin What will they judge but surely such men will obey were the things lawful to be obeyed or surely this Church bindeth her Members to very hard conditions and layeth upon them very grievous burthens when such Learned and Conscientious men are not able to bear them To them without 2. Scandal 2 Sect. 10 To them without to keep them from entring Really it cannot well be imagined what a stumbling block before these is the Non-Conformity to the legally established practises as some one or more known or reputed godly Ministers We cannot imagin that strangers who otherwise might be willing to embrace the faith which we profess and to enter Communion with us should now so readily do it when they must needs be affrighted by our Divisions either concluding from our different practises that we are of different Religions and so know not which to chuse judging of us that we serve not one Christ when we cannot agree in one worship or concluding the Laws and conditions of our Communion to be much too hard and rigid for them to submit to when such eminent persons among our selves will not and plead they cannot conform to them 3. Scandal 3 Sect. 11 To many tender and religions hearts within to affright them from obeying To the weak and tender hearts within the Church Many that truly fear God and the desire of whose souls is to serve him in sincerity and to attend upon his Ordinances and Worship daily Yet when they see Ministers whom they highly reverence for their parts and piety and judge some of the most able and conscientious in the land to deny this form of Worship and rather lay down their Ministery then submit to these Rites and Liturgie they are under a sad temptation to think that surely some grievous corruption sticks to our worship some strange prophanation is in our use of these Ordinances and then to judge it unlawful to come to our Assemblies or hear that Minister who reads the Common-prayer or doth any thing else which they see by others accounted unlawful And thus they are in danger to lose their share in those precious blessings which they might receive from God by his Word and Sacraments where they might (c) Isa 66.11 suck and be satisfied and indeed find the breasts of true consolation and milk out and be delighted with the abundance of the Churches glory 4. Scandal 4 Sect. 12 To the prophane To the prophane and ungodly When such men as are noted eminent deny obedience to authority They will be apt to Despise Dominion and speak evill of Dignities if sober men refuse the practice of the sacred Rites Those will blaspheme them The Kneeling Holy and Humble Adorations and solemn singing shall be in the Prophane mouths Ducking and Cringing and Fidling and Fooling Yea if they who bear the name of holy learned men do disobey the Church in one thing Those will think they may do it in another if These may disobey her constitutions Those will think they may despise her Discipline Admonition and Censures and be as carelesse in the ordering of their lives as they see others in the matters of Order and worship And when the Church shall take account of these prophane persons for their neglect and carelesse contempt of the Ordinances of God and their constant absence from those sacred services and publick Religious duties though they care for neither and prefer their worldly profits or loose carnal pleasures before them yet from hence they have a word and plea put into their mouths The Worship is corrupt your service abominable good Christians cannot come to it Take away your Forms or mend your Liturgy and we will attend 5. Scandal 5 To Religion it self And the serious practice of Piety Sect. 13 To Religion and Piety When those who have a name of eminency for the strictest Christians and the holiest men shall yet walk in wayes that have an appearance of Schisme and Disobedience How ready are prophane men to impute those crimes to Piety it self And then no man shall sincerely set himself to promote the power of Godlinesse to rebuke open sins or enormities exhorting to and being himself a pattern of a strict and holy life but he shall be in their mouths a Precisian Factious Schismatick and what not when really Religion and Piety is the mother of no such brood but the personal miscarriages and indiscretions of some otherwise pious men have administred too much occasion of the Scandal Scandal 6 Sect. 14 To the Schismatick and Separatist 6. To the proper Schismatick and Separatist Justifying and confirming them in their separations When many of their principal arguments against our Church and Worship have been taken from the practice and writings of some non-conforming Brethren at home I confesse they have not been sufficient to prove their Conclusion That therefore they must separate from our Communion or therefore they may not communicate in our Church-assemblies which even the sober non-conformists have often clearly refuted yet it is too evident that the premises some of them at least have been taken from themselves such as concerning the nature of a particular visible Church its Constitution Officers extent of Power c. and Corruptions in Discipline Worship c. while the one pleads against Episcopacy and the power of Bishops over a Province or Diocess That there was no other particular Church in the Scripture-times of larger extent then one single Congregation no such thing as a Diocesan yea or a National Church no higher Officer than the particular Pastor of that Congregation no degree in the Evangelical Ministry no subordination of one Pastor to another c. Have not the other justified or laboured to justifie their separation by these very arguments end eavouring to prove that we have no true Churches yea and have not the Independents made the same plea against the Presbyterial way too in their Classical and Provincial Government When the one pleaded the Corruptions in the worship prescribed Innovations in the Rites established Have not the other made use of the same Plea making the same corruptions a ground for their forsaking of our Communion These things are too too evident 7. Scandal 7 Sect. 15 To the King
of several Authors variety of such divisions hath been in several Churches is not unknown to the learned The first Author of that division of Chapters which we follow some [u] River Isagog ad Script c 29. Sect. 21. conceive to be Hugo Cardinalis about the year of Christ 1254. and that is not so long since as to be accounted ancient He that put the [x] Henr. Stâ—ph ad Lector in Conc N Test Latin Bible first into Verses and so also divided the New Testament was Robert Stephen These are things therefore too low for wise men to contend about 2. For the thing it self we need say no more to justifie it then 1. Sect. 11 The Jewish Church at the times of their solemn assemblies had lectures out of the Law and the Prophets which the [y] Act 13.27 et 15.21 Scriptures clearly intimate Junius [z] Juâ— in Act. 13.15 out of Maimonid gives us this account of the manner The custome of reading the Law in the Synagogues every Sabbath Day they say was delivered by Moses and again brought in by Ezra after the return from captivity and then there was added the reading of the Prophets also The Law they divided into so many Sections which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there were sabbaths in the year that every year the whole Law i. e. the Pentateuch might be read through which was ended at the Feast of Tabernacles and then to begin again in course Out of the Prophets also certain Portions or Chapters which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Sections of the Law in number and as near as they could in matter and consent in Doctrine also were collected and appointed to be read This reading of the Law and the Prophets being finished they having first obtained leave from the Master of the Synagogue out of the Scriptures preached to the people 2. Sect 12 Agreeable to this in a great measure though not in all circumstances was the practice of the Christian Church both in ancient and latter times in the Christian Assemblies they [a] See many Collections to this purpose in Ball Trial of Separ p. 31. had lectures out of the Prophets and Apostles before Sermon they read som portion of the Old and New Testament as did the Jews the Law and the Prophets and those lessons did usually afford texts for their preachers In some b Hook Eccles Pâ—l 15. § 20. we read of an Apostolical constitution for the [c] Pâ—st lectionem legis et prophetarum et Actorum et Evangeliorum saâ—utat ecclesiam diecns Gratia Domini nostri c et post salutationem alloquantur populo Sermone Hostatorio Clem. Constit Apost l. 8. c. 5. reading of the Law the Prophets the Gospels and the Acts and after all these the blessing given The Grace of our Lord Jesus c. then this service being ended a Sermon preached Ordinarily they were read in course and order as those who read the Sermons of St. Chrysostome and St. Augustine shall soon find but somtimes som [d] See several testimonies of this in Baâ—l Trial. c. c. 8 p. 144 peculiar lecture was read and the order interrupted by an intervening festival which had a peculiar portion of the Gospel suited to the day and solemnity And this was not wholly arbitrary for the Scriptures being not all of one sort some parts being easie some hard Direction where to begin in reading and how far to proceed is not altogether superfluous And the Church appointing such Chapters or Portions at such times and upon such occasions as are judged to fit the seasons and to afford profitable instructions to the hearers can neither be repugnant to Scripture or the Christian practice There is nothing in this then but may lawfully be complied with God having commanded us to read the Scriptures but what book what chapter such a day or on such occasions or how much at a time are things as [e] Baxt. his Disput Disp 5. ch 2. Sect. 13 14. Mr. Baxter himself acknowledgeth left to Humane Pendence to determine and I am sure if it be determined by our Superiors it is no part of prudence to oppose their determinations in this thing 3. Sect. 13 For these things under this notion of Epistles and Gospels we read of them in the Liturgies of the Greek Church But the first mention that I find of them under this name is in a Manuscript that I have seen of one Nilus whom in Ecclesiastical story we find to be both a Bishop and a Martyr so he is called by the [f] Cent. 4. c. 4. de â—oct Sect. de bon oper Centurists of Magdel but whether the Bishop and the Martyr be the same person is some doubt a Nilus there was a [g] Fuseb Hist l. 8. c. 13. Martyr in Egypt under Dicclesian a Nilus whether the same or no a [h] Cent. Mag. Cent. 3. p 22 Bishop in Palestina a Martyr a Nilus reckoned among the [i] Cent. 4. c 10. p 6â—5 Doctors of the Affrican Church who is said to write many things some precepts concerning good works according to the Order of the Law certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or short sentences of Piety and Morality Among these sentences there is mention made of these Epistles read in the Church which he calleth as among the Greeks they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because usually they were portions taken out of the Acts or writings of the Apostles among other of his Sentences this is one If thou comest into the Church and seest none there then go thy self and out of the book there read the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and go thy wayes c. it seemeth by this that the Bible lay then in the Church and such portions of a Liturgy and Sections of the Gospel or Apostolick writings appointed for such and such dayes In the Liturgy of Chrysostome this office is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus ordered In the morning service they did read one Gospel a portion out of the Evangelists after this at their Missa or Holy Communion for the notion of the Popish Sacrifice was nothing of their Masse in those dayes they had this order Allelujah and a Psalme of David being ended the Deacon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Reader having repeated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was two verses of some Psalme of David suited to the nature of the Epistle then to be read and the Festivity of the day then Celebrated The Deacon said again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Epistle was read that being ended and some interlocutions between the Priest Deacon and Quire sung and some other rites passed the Priest standing at the Holy Table with his face towards the West i. e. to the Congregation he said with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us hear the holy Evangelist then
no transgression if no Law commanded them we were not bound to use them and to what purpose then should we make a stir and raise Disputes about them But 2. Suppose no particular Law or Act of Parliament to establish these in specie yet we cannot properly say they were forced if forced without Law for there was a standing Law an Act of Parliament in force untill 17. Car. 1. impowering the King to call together and commissionate the Bishops and Clergy to consult and determine about the affairs of the Church and this confirmed by the Royal Assent to be valid and binding So that if these things were Imposed by the Bishops so assembled with the Authority of the King we cannot call them illegal because they are clearly founded in the Law This therefore was no ground of dislike where the things Imposed are confessed not to be simply evil But § 6 2. They were disliked also saith he because the way of those things did cause men to suspect that somewhat worse was intended to be brought in by such preparations Here I cannot but take notice of the much want of Christian Charity that should be in men who study the interest of the Gospel and Religion It is not the property of Charity to be suspicious for as it c 1 Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinketh i.e. plotteth or casteth no evil so it suspecteth none causelesly d Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it believeth all things hopeth all things it believeth all good hopeth all good of our neighbour untill it evidently see the contrary It could not be well done to be suspicious of worse when the things enjoyned were confessed not bad Object But the way of those times did give ground of suspicion § 7 Sol. But what was the way of those times was it not in these very disliked things the Name and Form of an Altar the Rails Adoration c and these all acknowledged not evil in se and how then were they the cause of suspicion of worse of these we have this full expression e Baxt. ibid. For the Name and Form of an Altar no doubt it is a thing indifferent and the Primitive Churches used the names of Sacrifice Altar and Priest and I think lawfully for my part but Metaphorically as the Scripture doth 2. §. 8. Adoration and Bowing towards the East As to Adoration or Bowing towards the East c. hear again the same Mr Baxter f Baxt. ibid. §. 17. God who hath commanded us to express our minds in several cases about his worship as Profession of Faith Confession of Sins c. hath by that means made it our duty to signifie our consent by some convenient sign And the special sign is left to our own or our Governours Determination g Id. ibid. §. 18. And to this end and on these terms saith he among some other things there mentioned was Adoring with their faces toward the East used heretofore by Christians as a signification of their own mind instead of words This then also is lawfull in his judgment 3. As to Organs and Church-Musick §. 9. Organs and Musick the same Author speaks as much as is desired and thus far consonant to truth h Baxt. ibid. §. 22. He that hath commanded us chearfully to sing his Praises hath not told us whether we shall use the Meeter or any melodious tune to help us or whether we shall use or not use a Musical Instrument or the help of more artificial Singers and Choristers These are left to our reason to determine c. And again i Id. ibid. §. 45. The Organs or other Instruments of Musick in Gods Worship being an help partly natural and partly artificial to the exhilerating our spirits for the Praise of God I know no Argument to prove them simply unlawfull but what would prove a Cup of Wine unlawful so the Tune and Meeter and Melodie of Singing unlawfull But these things are but the particular practises of some certain places and if enjoyned yet not generally only in Cathedral and Collegiate Churches and Chappels We need not therefore busie our selves in Disputes of this nature when they are not nor are like to be matters of general imposition § 10 2. But the main of our enquiry is into those Ceremonies which are generally Imposed and by the Law required in all our Assemblies and these are of two sorts 1. One purely Civil though used in a sacred Action §. 11. Of the Ring in Marriage this is the Ring in Marriage What imaginable scruple can be in this I cannot divine Hear by Mr Baxter himself k Baxt. ibid. §. 23. In Civil Actions that are Religious only finally and by participation it is lawfull to use Symbolical Rites that are in their kind near of kin to Sacraments in their kind and may be called Civil Sacraments such as the sealing and delivering of Indentures or other Covenant-Writings the delivery of Possession of an House by a Key of the Temple by a Book and Bellrope of Land by a Turfe or Twig and of Civil Government by a Crown Scepter or Sword c. And again l Id. ibid. §. 43. For the Ring in Marriage I see no reason to scruple the lawfullnesse of it for though the Papists make a Sacrament of Marriage yet we have no reason to take it for an Ordinance of Divine Worship any more than the solemnizing of a Contract between Prince and People The Ceremonies of a Kings Coronation might as well be scrupled as those of Marriage c. The truth is I could never yet see any thing that had a shadow of reason against this use nor can I imagine what any sober Christian who hath not a mind to quarrel can have to say against the use of such a Symbolical Rite as the use of a Ring in such a businesse as Marriage I passe this therefore as not worth a Dispute But § 12 2. Other Rites there are enjoyned to be used in Actions purely Religious prescribed in the offices and parts of Divine Worship These are they which are the matters of most doubt and made the Subjects of the sharpest contentions and they are The Surplice Kneeling at the Lords Supper and the Crosse in Baptism For two of these we have enough yielded but the third stiffely opposed Let us examine them severally 1. §. 13. The Surplice justified For the Surplice I cannot but wonder what any rational man should in this make a matter of scruple when any garment of any colour is a thing perfectly indifferent by the confession of all and perfectly lawfull in genere to be worne and therefore if a particular garment in specie be determined and prescribed to some persons in some actions how should the use of that become unlawfull when the constant practice and custome of all times persons and places hath justified in some cases such a determination We never scruple the use
must condemn also the other § 23 Object No. For Sitting is now the Table posture and succeedeth the Tricliniary Gesture 1. Sol. The Standing at least is as unlawfull and indifferent from the Prime patterne and first examplar as Kneeling but yet this posture is allowed by all where it thwarts not a Publick setled practice of a Church and practised by many of our Brethren at home and the French Churches abroad when yet the same Argument that condemnes Kneeling condemnes that 2. § 24 But how came Sitting to be the Table Gesture now is it not by a silent custome among Nations and it is strange that the silent custome of a Nation should be enough to change the Gesture at our ordinary Tables and yet a Positive Law of the same Nation should not suffice in such a case at the Sacred Table If a Custome without Authority can so prevaile that what was before not Decent should now be Decent and what was before Decent should now be not so cannot a Law made by publick Authority established by an expresse consent of the people and allowed by daily use prevaile that what was upon no sound reason ever found unlawfull should be esteemed lawfull now for the time to come Custome is enough to satisfie us in our ordinary Tables why should not both Law and Custome together suffice for Satisfaction here when if there were no Custome but Custome and Law did seeme to oppose each other yet as to a Case of Conscience it may be soberly concluded that Custome should rather give place to Law than Law to Custome These things and much more to this purpose may he that please see in that Reverend Bishop in the place before cited where he solidly and largely handles the Question of the obligation of Christs example in this case § 25 2. For that exception that Kneeling was not used by the Church for many hundred yeares after Christ this signifieth as little for even in their Prayers Kneeling sometimes was not publickly in use yea expressely forbidden the Custome being as it is by Mr Baxter h Baxt. five Disp Disp 5. chap. 2. §. 41. confessed both Antient and Universall in the Church and every where observed and established afterwards in the last Cannon of the Councell of Nice and renewed by others That none should Kneele in publick worship on the Lords day no not in Prayer No wonder then that we find not this practice there where they Kneeled not at all in the publick worship But as they worshipped so they communicated the manner of receiving being i See Account of proceed Answ to §. 15. e ◠Auge in Psal 98. Cyril Gatech Onystag 5 more adorantium so that there can be nothing drawn from their practice against Kneeling at the Communion which is not also as strong against Kneeling at any other parts of publick worship even Prayer also § 26 3. As to the fear of justifying the Papisticall adoration of the Elements as Christ corporally present we are sufficiently secure for our Kneeling tendeth to no such thing We are informed clearly enough of the Doctrine of our Church by what is expressely set down in the Rubrick Printed in the Common-Prayer-Book of Edw. 6. at the end of the Communion though since left out whether as some say by negligence or for what other reason it matters not when still we maintaine the same Doctrine and our Church doth publickly declare it in our established Articles sc Art 28. in that Rubrick there is this expression concerning Kneeling We do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramentall Bread or Wine there bodily received or unto any reall or essentiall presence there being of Christs naturall flesh and blood For as touching the Sacramentall Bread and Wine they remain in their very naturall substances and therefore may not be adored for that were Idolatry to be abhorred of all faithfull Christians and as concerning the naturall Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs naturall body to be in more places than one at the same time But further § 27 Let it be observed the order prescribed in our Church is that the people Kneel not only at the receiving of the Elements but during the whole ministration which as it cannot be said to adore a corporall presence which is not there nor by the Papists pretended to be there untill the Vm the very last sillable of the Hoc est cropus meum i. e. this is my body be pronounced so it sheweth us why we Kneel and whom we adore viz. That in all humble devotion we present our selves before God and with humility of soul confesse our sins begge his mercy offer him praise for his benefits especially his unspeakable gift of Jesus Christ for the life of the world and with all reverence receive from the hand the Seales of his Covenant assurances of our pardon and peace and life upon our unfained faith sincere repentance and persevering obedience and put our Seales to the same Covenant solemnely engaging our selves to those duties and expecting mercy only on those Evangelicall termes And thus the forenamed Rubrick which is still the sence of our Church informes us that this thing viz. the Communicants Kneeling was well meant for a signification of the humble and gratefull acknowledgement of the benefits of Christ given unto the worthy receivers and to avoide the prophanation and disorder which about the holy Communion might ensue it § 28 Having now answered these exceptions I shall adde but these two things 1. Let this one Argument be weighed he that receiveth the Communion Kneeling either sinneth in that act or sinneth not if any say he sinneth let him shew wherein every sin is a transgression of some Law but here is no Law transgressed not a Law of the Church for that commandeth it not a Law of God for there is neither any precept in the Decalogue nor any precept in the Gospell that forbideth it let any man produce any such and we yeeld and the example of Christ is no more an obliging Law in this than in the Place Time and Habit as before was shown and there is acknowledged no obligation in these But if in this act men sin not what imaginable reason can there be produced why it should be unlawfull to do it when by a just Authority they are required 2. § 29 In Dubiis tutissimum c. In doubtfull things we must choose the safest Now suppose this a matter of doubt yet which is the safest way for us to goe it is easily to judge for we are sure it is our duty and we are obliged by command to partake in the Communion to receive this Sacrament we are sure that we are obliged to maintain the peace and keep in the Communion of the Church we are sure that we are bound to obey
of abolishing the use of the Crosse with us who so abuse it not but condemne such abuses is a most illogicall way of arguing whereas were there abuses yet wise Reformers will consider first whether they can remove them and not destroy the subject to which they cleave To cure alwayes by Abscission doth seldom commend the Chirurgeon or is pleasing to the patient He cureth best that can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so restore the part ill affected that it still shall continue an Ornament or Grace to the body as it was before To use a thing ill and not to use it at all are both extremities and to be avoided he rightly makes a redresse who stripping off the abuse preserveth the good use of a thing There is an error both on the Right and on the Left and ſ Prov. 4.27 both to be shunned It is a madnesse for the avoiding of a few drops to plunge over head and eares in water to t Incidit in Scyllam cupiens vitare Charybdin shun a gulfe and strike upon a Rock to u Dum vitant stulli vitia in contrariia currunnt avoid one vice and embrace another Blessed are those pious holy humble and peaceable spirits that know how and take care to do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make streight steps and turne aside neither to the Right hand nor to the Left Neither sinning against charity by giving occasion of offence when they can avoide it nor against duty and Justice by disobeying a Law under which they live when the matter commanded is lawfull to be done such as is this Rite the Signe of the Crosse which being enjoyned by a Law is cleared also to be no just occasion of this kind of Scandall nor matter of just Reproach to us or the Church Object 3. §. 35. The Crosse no Scandall as justly Grieving a Brother There remaines but one notion of Scandall more and that is as it doth interrupt the peace and joy of our Brother being matter of Trouble or Griefe to him Here I think no sober dissenter will be so uncharitable as to charge it so high as a Crime or Abomination equall to the Lies of those Prophetesses in Ezekiel x Ezek 13.22 which made the heart of the Righteous sad which God would have not made sad But it is indeed charged with such a Scandall as was given by eating of some meats among the Romans and it is thus argued If when a weake Brother was grieved with that use of their liberty in eating such meats as the Law made uncleane they y Rom. 14.15 might not eat them then if our Brother be grieved by the Signe of the Crosse we may not use it c. But howsoever it be urged §. 36. Answ the same answer will serve both And the answer which I shall make I shall take from those hints which I have seen in a transcript of a private letter written long ago and was in many hands said to be that most judicious Doctor now Bishop Saundersons in reference to the use or forbearance of the publick Liturgy during the late troubles and the violent extrusion of it out of the Church about the nature of Scandall and the vilidity of the Argument drawn from thence which will be very applicable to our present case Now then § 37 1. I must premise this That the use of the Crosse is expressely required of us by a Law which for any thing in the matter of it hath been proved may lawfully be complied with But yet some out of weaknesse or misprission judge otherwise of it and are offended or grieved by such an use The only question is now what are we to do in this case Are we to obey the Law though some be offended Or are we so far to condescend to the weaknesse of these as for their sakes to disobey the Law Is this Argument of Scandall sufficient to oblige us to or justifie us in forsaking the Publick constitutions § 38 2. This premised I give these particular answers 1. It seemes a very unreasonable thing in such cases as these when we are not left to our owne acts or discretions but bound up by a positive Law that the fear of Scandalizing our weak brother which is only Debitum Charitatis should lay upon us such a peremptory necessity of complying with their weaknesse as that for their sakes we must disobey the Law whatsoever inconveniences or mischiefs may ensue thereupon whereas the duty of obedience to our known and legally established Governours which is Debitum Justitiae and therefore obligeth more imposeth upon us a necessity of doing that which if we should not do we should sinne against God who hath commanded us to be subject and to obey z Rom. 13.5 for Conscience-sake Besides § 39 2. Arguments drawn from Seandal in things neither in themselves unlawfull nor setting onely this matter of Scandal aside inexpedient such as our use of the Crosse is presumed to be as they are subject to many frailties otherwise so are they manifestly of no weight at all when they are counterpoysed with an apparent danger of evill consequents and equal yea greater Scandal on the other side for in such cases there is commonly equal if not more danger of Scandal to be taken the quite contrary way We may see it clear in the case in hand It is alledged on the one side if we use the Crosse many weak scrupulous Christians will be offended and grieved at us and judge ill of us and our worship But on the other side it is apparent if we do not use this Sign as the Law requireth then 1. Our Governours are offended the Church scandalized because her publick constitutions are violated And 2. Men that are not over-scrupulous will when they see us take liberty of disobeying in one thing be encouraged to take a greater liberty in dispensing with the Laws in other things to the despising both of the Laws and Governours yea and Government it self And 3. By our denying or disputing against this use of an Innocent Rite men that have tender Consciences or scrupulous Spirits will be induced to entertain scruples where they need not nor is there cause of them sometimes possibly to their own undoing and to the damage of the people under their charge and Ministery And really these Scandals are so much the greater as they are too manifestly given and are more than probable occasions of those sinnes and stumblings whereas the former sort though taken by others is not given by us § 40 3. But what cometh home to the matter and taketh off the Objection fully is this That in judging cases of Scandal we are not to look so much at the event what it is or may be as at the cause whence it comes For sometimes there is just cause of Scandal and yet no Scandal followeth because it is not taken Sometimes Scandal is taken and yet no just cause given