care not so we come near an agreement about the proportion of Members that the definition be not overthrown and the ends of it made impossible by the distance number and unacquaintedness of the members that cannot have any Church communion immediately one with another If there be no communion how is it a Church Nay or if there be no such communion as consists in mutual assistance and conjunction in Worship and holding familiarity also in our conversation which the excommunicated are excluded from And if a communion there be it is either Immediate by the members themselves Assembled or else but Mediately by their Officers or Delegates If it be only by the latter Mediately then it is not the Ecclesia prima but orta It is an association of several Political Churches For that is the difference between the communion of a single particular Church and many combined Churches that as the first is a combination of persons and not of Churches so the communion is held among the Members in common whereas the other being a combination of Churches the communion is maintained orderly by Officers and Delegates joyning in Synods and sent from the Congregations If therefore it be an Immediate ordinary communion of members in Ecclesiastical affairs viz. Worship and Discipline that is the Particular Church that I intend call it what you will else and whether there may be any private meetings in it besides the main body or not as possibly through some accidents there may be and yet at Sacrament and on the most solemne occasions the same persons that were at Chappels or less meetings may be with the chief Assembly But I shall proceed in the proof of this by the next Argument which will serve for this and the main together Argum. 11. THat sort of Church Government may most safely be now practised which was used in the Scripture times and that 's less safe which was not then used But the Government of many Elders and particular Churches by one Bishop fixed and taking that as his proper Diocess such as the English Bishops were was not used in Scripture times Therefore it is not so safe to use it or restore it now The Major is proved hence 1. In that the Primitive Church which was in Scripture times was of unquestionable Divine Institution and so most pure And it is certainly lawful to practice that Church-Government which alone was practised by all the Church in the Scripture times of the New Testament 2. Because we have no certain Law or Direction but Scripture for the frame of Government as jure Divino Scripture is Gods sufficient and perfect Law If therefore there be no mention of the Practice of any such Episcopacy in Scripture no nor any precept for the practice of it afterwards then cannot we receive it as of Divine Institution The Objections shall be answered when we have proved the Minor And for the Minor I shall at this time argue from the Concessions of the most Learned and Reverend man that at this time hath deeply engaged himself in defence of Episcopacy who doth grant us all these things following 1. That in Scripture times they were the same persons and of the same office that were called Bishops and Presbyters 2. That all the Presbyters mentioned in Scripture times or then instituted as far as we can know had a Power of Ordination 3. And also a Power of Ruling the Church Excommunicating and Absolving 4. That there was not then in being any Presbyter such as the Bishops would have in these times who was under the Bishop of a particular Church or Diocess His words are these And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second Order in the Church and is now only in use for them under the Name of Presbyters yet in the Scripture times it belonged principally if not alone to Bishops there being no Evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches 5. It is yielded also by him that it is the office of these Presbyters or Bishops to Teach frequently and diligently to reduce Hereticks to reprove rebuke Censure and absolve to visit all the sick and pray with them c. And therefore it must needs follow that their Diocess must be no larger then that they may faithfully perform all this to the Members of it And if there be but one Bishop to do it I am most certain then by experience that his Diocess must be no bigger then this Parish nor perhaps half so big 6. And it must needs follow that in Scripture times a Particular Church consisted not of seveâ—al Churches associated nor of several Congregations ordinarily meeting in several places for Christian communion in the solemn Worship of God but only of the Christians of one such Congregation with a single Pastor though in that we dissent and suppose there weâ—e more Pastors then one usually or often That this must be granted with the rest is apparent 1. The Reverend Author saith as Bishop Downam before cited That when the Gospel was first preached by the Apostles and but few Converted they ordained in every City and region no more but a Bishop and one or more Deacons to attend him there being at the present so smal store out of which to take more and so small need of ordaining more that this Bishop is constituted more for the sake of those which should after believe then of those which did already 2. And it s proved thus If there were in Scripture times any more ordinary Worshiping Assemblies on the Lords dayes then one under one Bishop then either they did Preach Pray Praise God and administer the Lords Supper in those Assemblies or they did not If not then 1. They were no such Worshipping Assemblies as we speak of 2. And they should sin against Christ who required it 3. And differ from his Churches which ordinarily used it But if they did thus then either they had some Pastor Presbyter or Bishop to perform these holy actions between God and the people or not If not then they suppose that Lay-men might do all this Ministerial work in Word Sacraments Prayer and Praise in the name of the Assembly c. And if so what then is proper to the Ministry then farewell Bishops and Presbyters too If not theâ—â—â—her the Bishop must be in two Assemblies at once performing the Holy Worship of God in their communion but that 's impossible or else he must have some assisting Presbyters to do it But that 's denyed Therefore it must needs follow that the Church order constitution and practised Government which was in Scripture times was this that a single Worshipping Congregation was that particular Church which had a Presbyter or Bishop one or more which watched over and ruled that only Congregation as his Diocess or proper charge having no Government
of any other Church Congregation or Elders De facto this is plainly yielded Well this much being yielded and we having come so far to an agreement about the actual Church Constitution and Government of the Scripture times we desire to know some sufficient reason why we in these times may not take up with thaâ— Government and Church order which was practised in the Scripture times And the Reason that is brought against it is this Because it was the Apostles intention that this single Bishop who in Scripture times had but one Congregation and Governed no Presbyters should after Scripture times have many settled Congregations and their Presbyters under them and should have the power of ordaining them c. To this I answer 1. The Intentions of mens hearts are secret till they are some way revealed No man of this age doth know the Apostles hearts but by some sign what then is the revelation that Proveth this Intention Either it must be some Word or Deed. For the first I cannot yet find any colour of proof which they bring from any word of the Apostles where either they give power to this Presbyter or Bishop to Rule over many Presbyters and Congregations for the future Nor yet where they do so much as foretell that so it shall be As for those of Paul to Timothy and Titus that theâ— rebuke not an Elder and receive not accusation against them but under two or three Witnesses the Reverend Author affirmeth that those Eâ—ders were not Presbyters under such Bishops as we now speak of but those Bishops themselves whom Timothy and Titus might rebuke And for meer facts without Scripture words theâ—e is none that can prove this pretended Intention of the Apostles First there is no fact of the Apostles themselves or the Churches or Pastors in Scripture time to prove it For Subordinate Presbyters are confessed not to be then â—nstituted and so not existent and other fact of theirs there can be none And no fact after them can prove it Yet this is the great Argument that most insist on that the practice of the Church after Scripture times doth prove that Intention of the â—pâ—stles which Scripture doth not for ought is yet proved by them that I can find at all express But we deny that and require pâ—ooâ— of it It is not bare saying so that will serve Is it not possible for the succeeding Bishops to err and mistake the Apostles Intentions If not then are they Infallible as well as the Apostles which is not true They might sin in going from the Institution And their sin will not prove that the Apostles intended it should be so de jure because their followers did so de facto If they say that it is not likely that all the Churches should so suddenly be ignorant of the Apostles Intention I answer 1. We must not build our faith and practice on Conjectures Such a saying as this is no proof of Apostolical intentions to warrant us to swerve from the sole practised Government in Scripture times 2. There is no great likelihood that I can discern that this first practised Government was altered by those that knew the Apostles and upon supposition that these which are pretended were their intents 3. If it were so yet is it not impossible nor very improbable that through humane frailty they might be drawn to conjecture that that was the Apostles intents which seemed right in thier eyes and suited their present judgements and interests 4. Sure we are that the Scripture is the perfect Law and Rule to the Church for the Establishing of all necessary Offices and Ordinances and therefore if there be no such intentions or Institutions of the Apostles mentioned in the Scripture we may not set up universally such Offices and Ordinances on any such supposed intents De facto we seem agreed that the Apostles settled One Pastor over one Congregation having no Presbyters under his Rule and that there were no other in Scripture time but shortly after when Christians were multiplied and the most of the Cities where the Churches were planted were converted to the faith together with the Country round about then there were many Congregations and many Pastors and the Pastor of the first Church in the City did take all the other Churches and Pastors to be under his Government calling them Presbyters only and himself eminently or only the Bishop Now the Question between us is Whether this was well done or not Whether these Pastors should not rather have gathered Churches as free as their own Whether the â—hristians that were afterward converted should not have combined for holy Communion themselves in particular distinct â—hurches and have had their own Pastors set over them as the first Churches by the Apostles had They that deny it and Justifie their fact have nothing that we can see for it but an ungrounded surmise that it was the Apostles meaning that the first Bishops should so do But we have the Apostles express Institution and the Churches practise during Scripture times for the other way We doubt not but Christians in the beginning were thin and that the Apostles therefore preached most and planted Churches in Cities because they were the most populous places where was most matter to work upon and most disciples were there and that the Country round about did afford them here and there a family which joyned to the City Church Much like as it is now among us with the Anabaptists and Separatists who are famed to be so Numerous and potent through the Land and yet I do not think that in all this County there is so many in Number of either of these sects as the tenth part of the people of this one Parish nor perhaps as the twentieth part Now if all the Anabaptists in Worcestershire or at least that lived so neer as to be capable of Church communion should be of Mr. T 's Congregation at Bewdley or of a Church that met in the chief City Worcester yet doth not this intimate that all the space of ground in this County is appointed or intended for the future as Mr. T 's Diocess but if the successive Pastor should claim the whole County as his charge if the whole were turned to that opinion no doubt but they would much cross their founders mind And if the comparison may be tolerated we see great reason to conceive that the Ancient Bishops did thus cross the Apostles minds When there were no more Christians in a City and the adjoyning parts then half some of our Parishes the Apostles planted fixed Governours called Bishops or Elders over these particlar Churches which had constant communion in the worship of God And when the Cities and Countreyes were converted to the faith the frailty of ambition co-working thereto these Bishops did claim all that space of ground for their Diocess where the members of their Church had lived before as if Churches were to be measured by the
sort with theirs for ours is of the first sort and if theirs be of the same we are both agreed And that the Lord Jesus Christ should settle one kind of Government de facto during Scripture time and change it for ever after is most improbable 1. Because it intimateth levity or mutability in a Law-giver so suddenly to change his Laws and form of Government either something that he is supposed not to have foreseen or some imperfection is intimated as the cause Or if they say that it was the change of the state of the body Governed viz. the Church I answer 2. There was no change of the state of the Church to necessitate a change of the kind of Officers and Government for as I shall shew anon there was need of more Elders then one in Scripture times and the increase of the Church might require an increase of Officers for Number but not for Kind There was as much need of assisting Presbyters as of Deacons I may well conclude therefore that he that will affirm a Change of the Government so suddenly must be sure to prove it and the rather because this is the Bishops own great and most considerable Argument on the other side when they pâ—ead that the Apostles themselves were Rulers of Presbyters therefore Rulers over Presbyters and many Churches should continue as Gods Ordinance many on the other side answer them though so do not I that this Ordinance was temporary during the Apostles times who had no Successors in Goveâ—nment to whâ—ch the Prelates reply that it s not â—â—agiâ—abâ—e that Christ should settle one sort of Church-Governmeâ—t for the first age and another ever after abolishing that first so soon and thaâ— they who affirm this must prove it For my part I am overcome by this Argument to allow all that the Apostolical pattern can prove laying aside that which depended on their extraordinary gifts and priviledges but then I see no reason but they should acknowledâ—e the â—oâ—ce of their own Mediâ—m and conclude it s not imâ—ginable that if God setâ—led â—ixed Bishops only over particular Congregations without any such order as subject Preâ—byters in the first age he should change this and set up subject Presbyters and many Churches under one man for ever after If they say that this is not a change of the speâ—ies but a growing up of the Church from Infancy to Maturity I answer It is a plain change of the Species of Government when one Congregation is turned into Many and when a new order of Officers viz. subject Presbyters without power of Ordination or Jurisdiction is introduced and the Bishops made Governours of Pastors that before were but Governours of the People this is plainly a new Species Else I say again let them not blame us for being against the right Species 3. The third Reaâ—on is this They that affirm a change not of the Governours but also of the very nature or kind of a particular Governed or Political Church from what it was in Scripture times do affirm a thing so improbable as is 〈◊〉 without very clear proof to be credited But such are they that affirm that Congregational Bishops were turned to Diocesan therefore c. The Church that was the object of the Government of a fixed Bishop in Scripture times was A competent Number of persons in Covenant with Christ or of Christians co-habiting by the appâ—intment of Christ and their mutual expressed consent united or associated under Christs Ministerial Teachers and Guides for the right worshipping of God in publick and the Edification of the Body in Knowledge and Holiness and the maintaining of obedience to Christ among them for the strength beauty and safety of the whole and each part and thereby the Pleasing and Glorifying God the Redeemer and Creator Iâ— would be too long rather then difficult to stand to prove all the parts of this Definition of the first particular Political Church That part which most concerneth our present purpose is the Ends which in Relations must enter the Definition which in one word is The Communion of Saints personally as Associated Churches consisting of many particular Churches are for the Communion of Saints by officers and Delegates And therefore this communion of Saints is put in our Creed next to the Catholick Church as the end of the combination I shall have occasion to prove this by particular Texts of Scripture anon A Diocesan Church is not capable of these Ends. What personal communion can they have that know not nor see not one aonther that live not together nor worship God together There is no more personal communion of Saints among most of the people of this Diocess then is between us and the inhabitants of France or Germany For we know not so much as the names or faces of each other nor ever come together to any holy uses So that to turn a Congregation into a Diocesan Church is to change the very subject of Government Obj. This is meer independency to make a single Congregation the subject of the Government Answ. 1. I am not deterred from any truth by Names I have formerly said that its my opinion that the truth about Church-Government is parcelled out into the hands of each party Episcopal Presbyterian Independents and Erastian And in this point in Question the Independents are most right Yet I do dot affirm nor I think they that this one Congregation may not accidentally be necessitated to meet in several places at once either in case of persecution or the age and weakness of some members or the smalness of the room But I say only that the Church should contain no more then can hold communion when they have opportunity of place and liberty and should not have either several settled Societies or Congregations nor more in one such Society then may consist with the Ends. And that these Assemblies are bound to Associate with other Assemblies and hold communion with them by the mediation of their Officers this as I make no doubt of so I think the Congregational will confess And whereas the common evasion is by distinguishing between a Worshipping Church and a Governed Chuch I desire them to give us any Scripture proof that a Worshipping Church and a Governed Church were not all one supposing that we speak of a settled society or combination I find no such distinction of Churches in Scripture A family I know may perform some worship and accordingly have some Government And an occasional meeting of Christians without any Minister may perform some Worship without Government among them But where was there ever a Society that ordinarily assembled for publick worship such as was performed by the Churches on the Lords dayes and held communion ordinarily in worship and yet had not a Governing Pastor of their own Without a Presbyter they could have no Sacraments and other publike Worship And where was there ever a Presbyter that was not a Chuâ—ch Governour
Elders having no power of Ordination or Government And to say that by Elders in each Church is meant only one Elder in each Church is to forsake the letter of the text without any proved Necessity We suppose it therefore safer to believe according to the first sence of the words that it was Elders in every Church that is more then one in every Church that were ordained And what sort of Churches these were appears in the following verses where even of the famous Church of Antioch its said Verse 27. when they were come and had gathered the Church together they rehearsed all that God had done by them So that its plain that this Church was a Congregation to whom they might make such rehearsal And Chap. 15.3 It s said that they were brought on their way by the Church And if it be not meant of all but a part of the Church yet it intimateth what is aforesaid To conclude though many of these texts may be thought to speak doubtfully yet consider 1. That some do most certainly declare that it was particular stated Assemblies that were then called Churches even Governed Churches having their Officers present 2. That there is no certain proof of any one particular Political Church that consisted of many such stated Assemblies 3. That therefore the Texts that will bear an exposition either way must be expounded by the certain and not by the uncertain texts so that I may argue thus If in all the New Testament the word Church do often signifie stated worshipping single Assemblies and often is used so as may admit that interpretation and is never once used certainly to signifie many particular stated worshipping Assemblies ruled by one fixed Bishop then we have any just cause to suppose that the particular Political Churches in Scripture times consisted but of one such stated Congregation But the Antecedent is true therefore so is the Consequent As for the New Episcopal Divines that say There were no subject Presbyâ—ers in Scripture times I suppose according to their principles they wâ—ll grant me all this as is aforesaid And for others the Instances that they bring to the contrary should be briefly considered The great swaying Instance of all which did sometime prevail with me to be my self of another mind is the Numerous Church at Ierusalem Of which its said that three thousand were converted at once and five thousand at another time and the word mightily grew and prevailed and daily such were added to the Church as should be saved to whâ—ch some add the mention of the Miriades of believing Jews yet zealous of the Law which the brethren mentioned to Paul Acts 21.20 And the instance of Ephesus and Rome come next But I remember how largely this business is debated between the late Assembly at Westminster and the Dissenting Brethren that I think it unmeet to interpose in it any further then to annex these few considerations following 1. That all that is said on that side doth not prove certainly that that one Church at Ierusalem was the eighth part so big as Giles Cripple-gate Parish or the fifth part so big as Stepney or Sepulchres nor neer so big as Plimoth or some other Country Parishes 2. That it is past doubt that the magnitude of that Body of Believers then at Ierusalem was partly acccidental and the members cannot at all be proved settled cohabitants nor that Church as in its first unordered Mass be the proved to be the fittest pattern for imitation 3. That Christ hath not punctually determined how many members shall be in a particular Church 4. But the ends being personal holy communion are the Rule by which humane prudence must determine it 5. That its fitter one Church instance give way to many in point of our imitation then of many to that one caeteris paribus 6. That it s known among us that more then are proved to have been members of that Church may hear one man preach at the same time I have none of the loudest voices and yet when I have preached to a Congregation judged by judicious men to be at least ten thousand those farthest off said they could well hear as I was certainly informed 7. That its certain by many passages historicall in â—cripture that men did then speak to greater multitudes and were heard at far greater distance then now they can orderly be which I conjecture was because their voices were louder as in most dryer bodies which dryer Countreys have is commonly seen when moister bodies have ofâ—er hoarser voices and other reasons might concur 8. That it is confessed or yielded that the Church at Ierusalem might all hear at once though not all receive the Lords Supper together And if so then they were no more then might at once have personal communion in some holy Ordinances and that the Teachers might at once make known their minds to 9. And then the reason of receiving the Supper in several places seems to be but because they had not a room so fit to receive all in as to hear in And so we have now in many Parishes Assemblies subordinate to the chief Assembly For divers families at once may meet at one house and divers at another for repetition prayer or other duties and some may be at Chappels of ease that cannot come to the full assembly 10 They that are for Presbyâ—erial Churches of many Congregations do not say that There must be many to make the first political Church but only that There may be many If then there be no Necessitâ— of it 1. Should it not be forborn when it appeareâ—h to prudence most inconvenient as frequently it will no doubt 2. And when it is Necessary for a peaceable Accommodation beâ—ause others think it a sin should not a May be give place to a Must not be in pacificatory consultations caeteris paribus 11. It is granted also by them that the Pastors of one Congregation have not a charge of Governing other neighbour Congregation in Consistory one rather then another which they gâ—vern not though perhaps as neer them but bâ— conâ—ent And therefore as there is but a licet not an oportet of such consent pleaded for so while no such consent is given we have no such châ—â—ge of Governing neighbour Congregations and none may force us to such consent 12. And Lastly that if a siâ—gle Congregation with it own Officer or Officers be not a true particular Political Church then our ordinary Parish assemblies are none and where the Presbyterian Government is not set up which is up but in few places of England it would then follow that we have no true Political Churches left among us perhaps never had which I meet yet with few so uncharitable as to affirm except the Papists and the Separatists and a few of the new sort of Episcopal Divines who think we have no Churches for want of â—ishops except where Bishops yet are retained and acknowleged For my part I
among them that unchurch our Churches and degrade our Ministers and perswade all people to fly from them as a plague and try their doctrine their spirits their publick worship their private devotion and their whole conversation and when thou hast done come into our Assemblieâ— and spare not if thou be impartial to observe our imperfections judge of our Order and Discipline and Worship together with our Doctrine and our lives and when thou hast done unâ—church us if thou darest and if thou canst We justifie not our selves or our wayes from blemishes but if thou be but heartily a friend to the Bridegroom offer us then if thou darest a bill of divorce or rob him if thou darest of so considerable a portion of his inheritance Surely if thou be his friend thou canst hardly find in thy heart to deliver up so much of his Kingdom to his Enemy and to set the name of the Devil on his doors and say This is the house of Satan and not of Christ. If thou have received but what I have done though alas too little in those Societies and tasted in those Ordinances but that which I have tasted thou wouldst abhor to reproach them and cut them off from the portion of the Lord. Remember it is not Episcopacy nor the old conformity that I am here opposing My judgement of those Causes I have given in the foregoing and following disputation But it is only the New Prelatical Recusants or Separatists that draw their followers from our Churches as no Churches and our Ordinances of Worship as none or worse then none and call them into private houses as the meetest places for their acceptable worship Who would have thought that ever that generation should have come to this that so lately hated the name of separation and called those private meetings Conventicles which were held but in due subordâ—nation to Church meetings and not in opposition to them as theirs are Who would have thought that those that seemed to disown Recusancy and persecuted Separatists should have come to this Yea that those that under Catholick pretences can so far extend their charity to the Papists have yet so little for none of the meanest of their Brethren and for so many Reformed Protestant Churches Yea that they should presume even to censure ut out of the Catholick Church and consequently out of heaven it self I have after here given thee an instance in one Dr. Hide who brandeth the very front of his Book with these Schismatical uncharitable stâ—gmata The sensless Queres of one Dr. Swadling and others run in the same channel or sink If these men be Christians indeed me thinks they should understand that as great that I say not greater blemishes may be found on all the rest of the Churches as those for which the Reformed are by them unchurched and consequently they will deliver up All to Satan and Christ must be deposed And how much doth this come short of Infidelity At least me thinks their hearts should tremble least they hear at last In not loving theâ—e you loved not me in despising and reproaching these you despised and reproached me And yet these men are the greatest pretenders next the Romanists to Catholicisme Vnity and Peace Strange Catholicks that cut off so great and excellent a part of the Catholick Church And a sad kind of Vnity and Peace which all must be banished from that cannot unite in their Prelacy though the Episcopacy which I plead for in the next Disputation they can own The summ of their offer is that if all the Ministers not Ordained by Prelates will confess themselves to be meer Lay-men and no Ministers of Christ and will be Ordained again by them and if the Churches will confess themselves No Churches and receive the essence of Churches from them and the Sacrament and Churh Assemblies to be Null invalid or unlawfull till managed only by Prelatical Ministerâ— then they will have Peace and Communion with us and not till then And indeed must we buy your Communion so deer As the Anabaptists do by us in the point of Baptism so do these Recusants in the point of Ordination You must be Baptized saith one party for your Infant Baptism wat none You must be Ordained saith the other sort for your Ordination by Presbyters was none The upshot is We must be all of their Opinions and parties before we can have their Communion or to be reputed by them the Ministers and Churches of Christ. And on such kind of terms as these we may have Vnity with any Sect. If really we be not as hearty friends to Order and Discipline in the Church as they we shall give them leave to take it for our shame and glory in it as their honour But the question is not whether we must have Church-Order but whether it must be theirs and none but theirs Nor whether we must have Discipline but whether it must be only theirs Nay with me I must profess the question is on the other side whether we must needs have a Name and shew of Discipline that 's next to none or else be no Churches or no Ministers of Christ The main reason that turneth my heart against the English Prelacy is because it did destroy Church Discipline and almost destroy the Church for want of it or by the abuse of it and because it is as then exercised inconsistent with true Discipline The question is not whether we must have Bishops and Episcopal Ordination We all yield to that without contradiction But the doubt is about their Species of Episcopacy Whether we must needs have Ordination by a Bishop that is the sole Governour over an hundred or two hundred or very many particular Churches or whether the Bishops of single Churches may not suffice at least as to the Being of our office I plead not my own cause but the Churches For I was ordained long ago by a Bâ—shop of their own with Presbyters But I do not therefore take my self to be disengaged from Christianity or Catholâ—cism and bound to lay by the Love which I owe to all Christs members or to deny the Communion of the Churches which is both my Duty and I am sure an unvaluable Mercy And I must say that I have seen more of the Ancient Discipline exercised of late without a Prelate in some Parish Church in England than ever I saw or heard of exercised by the Bishops in a thousand such Churches all my dayes And it is not Names that are Essential to the Church nor that will satisfie our expectations We are for Bishops in every Church And for Order sake we would have one to be the chief We dislike those that disobey them in lawful things as well as you But let them have a flock that is capable of their personal Government and then we shall be ready to rebuke all those that separate from them when we can say as Cyprian Epist. 69. ad Pupian Omnis Ecclesiae populus
collectus est adunatus in individua concordia sibi junctus Soli illi foris remanserint qui etsi intus essent ejiciendi fuerant Qui cum Episcopo non est in Ecclesia non est that is in that particular Church Cyprian had a people that could all meet together to consult or consent at least about the Communion or Excommunication of thâ— members Epist. 55. Cornel. he tells Cornelius how hard the people were to admit the lapsed or scandalous upon their return if the manifestation of repentance were not full The Church with whom the person had Communion was then it that had a Bishop and was no greater then to be capable of the Cognizance of his cause and of receiving satisfaction by his personal penitence Brethren for so I will presume to call you whether you will or not Some experience hath perswaded me that if we had honestly and faithfully joyned in the practice of so much of Discipline as all our principles require it would have helped us to that experimental knowledge by the blessing of God which would have brought us nearer even in our Principles then our idle Disputations separated from practice will ever do As Augustine saith of the disputes de causa mali Lib. de utilitat Credendi cap. 18. Dum nimis quaerunt unde sit malum nihil reperiunt nâ—si malum so I may say of these disputes while we thus dispute about the causes of disorder and division we find nothing but disorder and division It is easie to conjecture of the ends and hearts of those that cry down Piety as preciseness while they cry up their several waâ—es of order it seems they would have ordered impiety and their order must be a means to keep down holiness which all just order should promote Those men that can fall in with the most notoriously ungodly and favour and flatter them for the strengthening of their interest do tell us what Discipline we may expect from them If they tell us that our Churches also are corrupted and all are not truly or eminently godly we can say to them as Augustine lib. de utilitat Credend cap. 17. Pauci hoc faciunt pauciores bene prudenterque faciunt sed populi probant populi audiunt populi favent yea we can say much more But fâ—r those that go further and clap the prophanest railers on the back and hiss them on to hiss at those that diffâ—r from them and are glad to hear the rabble revile our Mâ—nistâ—y and our Churches in taking part with their Prelacy and Liturgy they tell us lowder what unity and order they desire and what a mercy of God it is that such as they have not their will and though among themselves the slanders and reproaches of such men may go for credible or be accepted as conducing to their ends yet in the conclusion such witnesses will bring no credit to their cause nor with just men much discredit ours at least it will not diminish our reputation with God nor abate his love nor hinder his acceptance and then we have enough Saith Cyprian Epist. 69. ad Pupian Quasi apud lapsos prophanos extra Ecclesiam positos de quorum pectoribus excesserit Spiritus Sanctus esse aliqâ—id possit nisi mens prava fallax lingua odia venenata sacrilega mendacia quibus qui credit cum illis necesse est inveniatur cum judicii dies venerit That is As if with the scandalous and prophane and those that are without the Church from whose brests the holy Spirit is departed there could be any thing but a naughty mind and a deceitful tongue and venemous hatred and sacrilegious lies and those that belâ—eve them must needs be found with them when the day of judgement comes Me thinks rather the hatred and railing of the ungodly should intimate to you that our Ministry is of God! why else do all the most obstinaâ—ely wicked maligne us as their enemies though we never did them wrong why seek they our destruction and are glad of any Learned men that will encourage them in their malignity and to strike in with any party that are against us when all the harm we wish or do them is to pray for them and perswade them and do our best to save them from damnation As Cyprian ubi sup said to Pupian ut etiam qui non credebant Deo Episcopum constituenti vel Diabolo crederent Episcopum proscribenti so say â— They that will not believe Gods testimony of our Ministry let them believe the Devils testimony as the confession of an enemy that by the mouths of the wicked revileth us as Ministers and persecutâ—tiâ—us for doing our Masters work Another reproach is commonly laid upon our Minâ—stry by those that vilifie them in order to their endâ— viz that they are boyes and raw and unlearned and manage the work of God so coursely as tends to bring it into contempt I would there were no ground for this accusation at all but I must needs say 1. That no men are more unmeet then you to be the accusers Have you so corrupted the Ministry with the insufficient and ungodly that we are necessitated to supply their places with men that are too young and now do you reproach us because we imperfectly mend your crimes yea because we work not in possibilities It is the desire of our souls that no able useful man may be laid by however differing in smaller matters or controversies of policy But we cannot create men nor infuse learning into them but when God hath qualified them we gladly use them the bâ—st that can be had are chosen and what can be done more And I hope yâ—u will acknowledge that godly and tolerably able young men are fitter then impious ignorant Readers We excuse no mans weakness but to speak out the truth too many of the adversaries of our Ministry accuse our weakness with greater weakness when they are unable or undisposâ—d themselves to manage the work of God with any of that gravity and seriousness as the unspeakable weight of the business doth require they think to get the reputation of learned able men by an empty childish trifling kind of preaching patching together some shreds of sentences and offering us their Centons with as much ostentation as if it were an uniform judicious work And then they fall a jâ—ering at plain and serious Preachers as if they were some ignorant bawling fellows that were nothing but a voice and had nothing to produce but fervent nonsence Brethren will you bear with us a little while we modestly excuse our simplicity which you contemn We will not say that we can speak wisedom to the wise nor make ostentation of our Oratory but we must tell you that we Believe what we speak and somewhat feel it and therefore we endeavour so to speak whâ—t we believe and feel that others also may belâ—eve and fâ—el us If a man speak smilingly or
prove It hath been usual for Princes to decase bad Priests and heretical or contentious Bishops and to correct disorders and restrain usurpations of Prelates among themselves And if any such thing be now done by our present Governours I know not any thing of that necessity in the English Species of Prelacy as will warrant us to dâ—sobey them Sect. 8. And it is a thing that is inconsistent with the Peace and Unity of these Churches Which is another reason For 1. We have seen the ill effects of it which I am not willing to open to the worst 2. And the multitude of the most conscientious people are against it 3. And the generality of the most conscionable faithful Ministers are against it So that it could not be restored without the apparent ruine of these Churches 4. And a Learned Reverend Assembly of Divines chosen out of the several Counties by a Parliament were against it 5. And many Parliaments have been against it 5. And the generality of their adherents in the two Nations that then lived in their Power have taken a Solemn Covenant against it Not against all Episcopacy but against the English sort of Prelacie So that it cannot be restored without incomparably much more hurt then the continuance of it would have done good and without setting all these Churches on a flame So far is it now from being a likely means of Unity or Peace among us Sect. 9. And if yet they plead the obligation of the ancient Laws which is most insisted on by many I must by way of just excuse remember them of one thing which its like they do not forget that if those Laws are still in force to oblige us to seek Ordination from the Prelates and to Authorize the Prelates to Ordain notwithstanding the Laws of later Powers that have repealed them then it must needs follow that those later Powers are taken for no Powers and consequently that the same Laws do oblige the Prelates to put the Oath of Allegiance and Supremacy as to some other Power upon the Oâ—dained before they lay hands upon them and oblige the Ordained to take those Oaths as well as to be so Ordained For if they be yet of force in one they are of 〈◊〉 in both And so no man can be Ordained by you 〈…〉 guilty of that which the present Lawes make 〈…〉 forfeiting his life which I know nothing in the 〈…〉 him to do 〈…〉 think I may conclude that it is your own judgement that men should rather forbear your Ordination then hazard their lives or violate the present Laws because when a Declaration or Order came forth not long ago prohibiting men of your perswasion that had been sequestred to Preach or Administer Sacraments the generality of you presently obeyed it and some wrote for the forbearance that they practised And if an Ordained man should obey the present power by forbearing to preach and administer Sacraments or may forbear these to escape a temporal danger much more may men do so about your sort of Ordination Sect. 11. Moreover 4. We shall be guilty of a fixed Schism among the Refoâ—â—ed Churchâ—s and of making the healing of our breaches impossible if by our compliance we own your dividing Principle that No other are true Ministers or Churches but such as have your Manner of Ordination For by this Rule all the Ministers in these and other Protestant Nations must be degraded or taken for no Ministers and all the Churches for no true Churches though perhaps they may be confessed Christian Communities Nor the Ordinances and administrations true And do you think these are likely terms for Peace Will they ever be yielded to by so many Churches Or is it a desirable thing Should Rome be so much gratified And our Churches ruined and the souls of millions cast away and sacrificed to your opinions or Peace While your Prelacy pretended to no more but to be the best sort of Government and your Church to be the best of Churches we could submit to you in all things that were not flatly sinful But when you will be the only Churches and unchurch all others even the most flourishing Churches for knowledge and holiness and when you must be the only Ministers and others must be none unless they will be Ordained by you this is enough to put a sober man to a stand whether he shall not be guilty of notorious schism by complying with so schismatical a principle if he subject himself voluntarily to a Prelacy that hath such principles and pretences and to an Ordination that is administred on these grounds and terms This was not the ground nor these the principles of the former English Prelates and therefore we were more capable of subjection to them or Communion with them We could have lived in their Communion and in the Communion of the rest of the Protestant Churches that have no Prelacy But if by innovation you have made such a change as that we must separate from all the Reformed Churches and Ministers that have not your kind of Ordination if we will be your subjects or be Ordained by you according to your grounds its time for us to look about us that we escape that separation and schism that you would lead us into and engage us in by your way of Ordination Sect. 12. Among your selves there are many that affirm that if the Pope would have been content with his old Patriarchal Power and principium unitatis or primacy of Order and wave his last four hundred years determinations or at least not obtrude them on other Churches as Bishop Bromhall speaks they could have held communion with him that now cannot If Rome would have been content to be a Member of the Catholick Church though pretendedly the noblest they could have owned it But when it will be The Catholick Church and separate it self from all the rest unchurching all that are not subject to them and united in their Government they then drive us further from Communion with them Imitate them not in any degree in this Notorious schiâ—m and separation Be contented to be Ministers and Churches and tell not Christ he hath none but you and such as you and tell not Satan that the Kingdom of Christ is thus cut short to the honour or rejoycing of his adversary Sect. 13. It was not so ridiculous as sad to me to read in Mr. T. Ps. Self-revenger against Mr. Barlee pag. 37. and Ordination called a Notorious Comoe Tragedie equally sad and ridiculous which he and others lately acted in Daintry Church intituled by the Actors An Ordination of Ministers but by many of the Spectators An Ordination of Lay-Preachers to be Lay-preachers still and without repentance for ever uncapable of the Priesthood by being Ordained by such Priests as were uncapable of Ordaining Thus Mr. P. Sect. 14. And it seems he was of the same judgement whoever he was that would have abused Bishop Vsher by giving out that he told him that as
But 2. If such an Office can be proved I despair of seeing it proved from Scripture that they have authority to Ordain 3. And how can they have Authority when most of them have not Ability And I think it is supposed that they have not Ability to Preach in them that deny them Authority and if they want Ability to Preach it s two to one but they want Ability to Try and Approve of Preachers 4. And how come they to have Power to Ordain others that are not Ordained themselves but are admitted upon bare Election 5. And this course would prostitute the Churches to unworthy men as aforesaid Sect. 45. And 4. It is not a contemptible Consideration that the chief Pastor of every particular Church hath ever since the second Century at least been Ordained by the Pastors of other Churches And how it was before we have but very defective Evidence except so much as is left us in the Holy Scriptures of which we have spoke before Sect 46. And 5. The Church of Christ is a Chain of many links a Society united in Christ the Head consisting as a Republike of many Corporations or as an Acâ—demy of many Colledges and a greater Union and Communion is requisite among them then among the parts of any other Society in the world And therefore seeing it is the duty of Neighbour Pastors and Churches according to their Capacity to hold Communion with that particular Church and its Pastors it seems reasonable that they have some antecedent Cognisance and Approbation of the persons that they are to hold Communion with Sect. 47. And 6. It is considerable also that whoever is according to Christs institution Ordained a Minister of a particular Church is withall if not before Ordained a Minister simply that is one that may as a separated Messenger of Christ both preach for the Conversion of those without and gather Churches where there are none and pro tempore do the Office of a Minister to any part of the Catholike Church where he cometh and hath a Call And therefore as he is simply a Minister and the Unconverted world or the Universal Church are the Objects of his Ministry the Pastors or Members of that particular Church where he is settled have no more to do in Ordaining him then any other As a Corporation may choose their own Physitian Schoolmaster c. but cannot do any more then other men in Licensing a man to be in general a Physitian Schoolmaster c. So may a Church choose who shall be their Teacher but not who shall be simply a Teacher or Minister of Christ any more then an other Church may do that 's further from him Sect. 48. And 7. It is also considerable that it is the safest and most satisfactory way to the Church and to the Minister himself to have the Approbation of many And it may leave more scruple concerning our Call when one or two or a particular Church only do Approve us Sect. 49. And 8. It is granted in their writings by those that are for Ordination by a particular Church only that the Concurrence of more is Lawful and if Lawful I leave it to Consideration whether all the forementioned accidents make it not so far convenient as to be ordinarily a plain duty and to be preferred where it may be had Sect. 50. Yet do I not plead for Ordination by Neighbour Pastoâ—â— as from a Governing Authority over that particular Church but as from an interest in the Church Universal and all its Officers within their reach and from an interest of Communion with Neighbour Churches Sect. 51. And it is observable in Scripture that the Itinerant Ministers that were fixed and appropriated to no particular Church for continuance such as the Apostles and Evangelists were and Titus Timothy and such others had a Principal hand in the work of Ordination whereever they came It was they that Ordained Elders in every City in every Church Sect. 52. Prop. 3. If any shall cull out two or three or more of the weakest injudicious facile Ministers and procure them to Ordain him his course is irregular and his call unsatisfactory though the formal part be obtained to the full For it is not for meer formality but to satsfie the person called and the Church and to secure the Ministry and sacred works and souls of men from injury by Usurpers that God hath appointed the way of Ordination And therefore it is fraud and not obedience for any man so to use it as to cheat himsef and the Church with a formality and frustrate the Ordinance and miss its ends Sect. 53. Prop. 4. If any man avoiding the Orthodox and Unanimous Ministry shall apply himself for Ordination to some divided schismatical or heretical persons that will Approve him and Ordain him when the others would reject him this also as the former is fraud and self-deceit and not obedience upon the last mentioned grounds It is the basest treacherous kind of sinning to turn Gods Ordinances against himself and to sin under the shelter and pretence of an institution By using the means in opposition to its end they make it no means and use it not as a means at all Though Pastors must Ordain yet is it not all kind of Pastors Ordination that should satisfie an honest meaning man but that which hath the qualifications suited to the Rule and end Sect. 54. In such cases of unjust entrance if the People sinfully comply and the man have possession it may be the duty of some particular persons that cannot help it having done their own parts in disowning it to submit and not therefore to separate from the Church except in desperate extraordinary cases not now to be enumerated And all the administrations of such a man shall be not only Valid to the innocent but without any scruple of conscience may be used and received with expectation of a promised blessing Sect. 55. But yet quoad debitum it is the Churches duty except in Cases of Necessity to disown such intruders and to suspect and suspend obedience to those that indirectly enter by a few ignorant or schismatical Ordainers refusing the tryal of the unanimous abler Orthodox Ministry till they have either perswaded the man to procure their Approbation or have themselves sought the Judgement of the said United Ministers concerning him And seeing all the Churches of Christ should be linkt and jointed together and hold communion and correspondency according to their capacities the Members of a particular Church are bound in reason and to those ends to advise in such suspicious cases with neighbour Churches and not to receive a Pastor that comes in by way of Discord or that neglecteth or refuseth the concordant way For he that entreth in a divisive way is like to govern them accordingly and still to shun the Communion of the Brethren Sect. 56. This Cyprian fully shews in the fore-mentioned Ep. 68. p 201. perswading the people to shun the
people may do good to thousands even to many Countries and more then multitudeâ— of others could do And God doth not set up such lights to put under a bushell nor warrant any man to hide his talents nor doth he bestow extraordinary gifts for ordinary sevice only but would have them used to the utmost advantage of his cause and for the greatest good of souls § 15. 4. And it is not the taking up of another calling or Species of Ministerial Office For the Ministry is one office distinct from that inferiour sort of Ministry of Deacons and containeth the power and obligation of doing all this when we have particular Cals It is but the exercise of the same office which we had before We do but lay out our selves more in some parts or acts of that office then more retired Pastors do § 16. And 5. It belongeth to the Magistrates to take care of the Church and the right exercise of the gifts of their subject Ministers and therefore if they command one man more labour then another even the Planting or Visiting of Churches it is our Duty to obey them § 17. More particularly 1. That a fixed Pastor may preach abroad among the unconverted I hope none will deny It was the ancient custom of the fixed Bishops besides the feeding of their flocks to labour the Conversion of all the Countries about them that were unconverted The example of Gregory of Neâ—cesarea may suffice who found but seventeen Christians in the City but converted not only all that City except seventeen but also most of the Countries about and planted Churches and ordained them Bishops And so have abundance others done to the increase of the Church § 18. And 2. That fixed Bishops may congregate new Churches where there are none of such as they or others do convert is in the foresaid constant practice of the Pastors of the ancient Churches put past doubt But so as that they ought not to Congregate those Churches to themselves and make themselves the Bishops or Archbishops of them when they have a special charge already but only settle them under Bishops of their own And this is but by directing them in their duties and trying the person and investing him that is to be their Pastor Whether one or more must do this work I have spoken already in the former Disputation § 19. 3. And that such as thus convert a people or Congregate them may according to the fore-mentioned Rules Ordain them Pastors by the peoples suffrages or Consent is also sufficiently proved in that foregoing disputation and therefore may be here past by § 20. 4. And that such may take care of all the Churches within their reach so far as to do them what good they can is plain in the Lâ—w of Nature that requireth it and in the general commands of the Gospel seconding the Law of Nature while we have time we must do good to all men Especially to the houshold of faith And its plain in the Nature of the Catholick Church and of its members and in the nature of the work of Grace upon the soul. We are taught of God to love one another and the End of the Catholick Society is as of all Societies the common good and the Glory of God and the Nature of true members is to have the same care one for another that so there may be no schism in the body and that they all suffer and rejoice with one another in their hurts and in their welfare 1 Cor. 12.25 26. It is therefore lawfull for Pastors to improve their talents upon these common grounds § 21. 5. That such settled Pastors may Teach or Preach to one another is a thing not doubted of among us For we commonly practice it at Lectures and other meetings of Ministers as formerly was usual at visitations and Convocations And if it be lawful to teach Ministers then also to do those lesser things before and after mentioned Yet do we not preach to one another as Rulers over our Brethren but as Ministers of Christ and Helpers of them in the work of grace As when one Physitian healeth another he doth it as a Physitian helping and advising a Brother in necessity but when he cureth one of his Hospital he doth it as a Physitian performing his trust to one of his charge So when a Pastor preacheth to Pastors he doth it not as a private man but as a Pastor obliged to help his Brethren But when he preacheth to his People he doth it as one that hath the charge of their souls and is their guide to life everlasting § 22. 6. And that Pastors may exercise acts of Discipline and administer the Sacraments to other Congregations upon a sufficient Call is evident from what is said already If they may Preach to the Pastors themselves they may help to Rule the flock For as is said they cease not their Relation to the Church of Christ in general by being engaged to one Church in particular If general Ministers such as Apostles Evangelists c. might administer the Sacraments where they came in Churches that were not any of their special charge above others then may other Ministers of Christ do it upon a sufficient Invitation though the Congregation be none of their special charge And in so doing they act not as private men nor yet as the stated Pastors of that flock but as Pastors Assistant to the stated Pastors and Ruling pro tempore the people under them in that Assisting way Even as a Physitian helpeth another in his Hospital when he is desired and the neither as a Private Ordinary man nor as Superiour to the Physitian of the Hospital nor as the stated Physitian of it himself but as the temporary assistant Physitian of it Or as a Schoolmaster helpeth another in his School for a few dayes in Necessity as his temporary assistant § 23. 7. And upon the same grounds it will follow that one Church or Pastor on just occasion may avoid Communion with another and declare that they so resolve to do and this without usurping any Jurisdiction over them it being not the casting out or Excommunicating of a member of our charge as the Rulers of that Church but the obeying of a plain command of the Holy Ghost which requireth us to Avoid such and have no company or Communion with them and with such no not to eat And therefore it is a fond Argumentation of the Papists that would conclude their Pope to be Head and Governour as far as they find he ever did excommunicate § 24. He that doubteth of any of this must not first enquire Whether a Minister have so much Power but first Whether he may be obliged to so much work and suffering as his duty And then he shall find that if there were no special examples or commands yet the general commands which require us to do good while we have time to all to be the servants of all and seek
and not till then we shall have perfect Holiness so when we come to Heaven and not till then we shall have perfect Vnity and Peace But till then I shall take that which you call Patching as my Duty and our great Benefit If you think one man have not a Negative voice we neither urge you to say that he hath nor so much as to seem to own his claim You shall have leave in the publike Register of the Association to put it under your hand that Not as owning the claim of the Presidents Negative voice but as yielding in a Lawful thing for Peace you do Consent to forbear Ordaining any without him except in Cases of Necessity This you may do without any shew of contradicting your Principles and this is all that is desired § 30. Quest. And may we not for peace sake grant them as much in point of Iurisdiction as of Ordination and Consent to do nothing without Necessity but when the President is one and doth Consent Answ. Either by Iurisdiction you mean Law making or Executive Government The first belongs to none but Christ in the substance of his Worship and the Circumstances no man may Vniversally and Vnchangeably determine of but pro re nata according to emergent occasions the Magistrate may make Laws for them and the Pastors may make Agreements for Concord about them but none should determine of them without need and therefore here is no work for Legislators the Usurpers that have grievously wronged the Church And for Executive Government either it is over the People or over the Pastors To give a Negative voice to the President of an Association of the Pastors of many Churches in Governing the People of a single Church is to set up a new Office a fixed Pastor of many Churches and to overthrow Government and introduce the noxious sort of Prelacy which for my part I intend not to be guilty of And for proper Government of the Pastors I know none but God and Magistrates that have that Power Every Bishop saith Cyprian and the Council of Carthage hath Power of his own will and is responsible for his Actions to God and none of us are Episcopi Episcoporum Bishops of Bishops But there is a Communion among Pastors and Churches to be exercised and so an avoiding or rejecting from Communion and this some call improperly a Government And in this for my part I should consent where peace doth require it that we will not agree upon the rejecting of any Pastor of our Association no more then to the Accepting or Ordaining of them without the President but in cases of Necessity and that just on the terms exprest about Ordination § 31. As for instance in a particular Church there is a Communion to be held among all the members though none of them but the Officers are Governors of the Church And in many cases where the Peoples Consent is needful its common to stand to a Major vote and so great a stress is laid on this that by many of the Congregational way the Government of the Church is said to be in the Major vote of the people and yet 1. This is indeed no Government that belongs to them but Consent to Communion or Exclusion and 2. No Scripture doth require a Minor part to stand in all cases to the decision of a Major vote nor give a Major vote any Rule over the Consciences of the Minor part shew us this voting power in Scripture And yet 3. All agree that upon natural Reasons and General Rules of Scripture the Churches are allowed yea obliged in lawful things for maintaining Vnity and Peace to stand to the judgement of a Major vote in Cases that belong to them to vote in though there be no particular word for it in the Scripture Even so Associate Pastors have not a proper Government of one another neither by Presidents or Major votes though over the people they have but are all under the Government of God and the Magistrate only And yet they may in acts of Consent about Communion or Non-communion with one another prudentially agree to take the Consent of the President or of the Major vote of Pastors or of both where Peace or Order or Edification requireth it except in cases of Necessity § 32. Quest. But what will you take for a Case of Necessity which you will except Answ. 1. If the President be dead 2. Or sick or absent and cannot come 3. Or if he be malignant and wilfully refuse to Consent that the Church be well provided for or Governed 4. And withall supposing that without the great hurt or hazzard of the Churches we cannot delay the business till he be one or do Consent 5. Especially if he be set in enmity against the welfare of the Church and by pretence of a suspending vote would destroy the Church and bring in unworthy hurtful persons or things In all such Cases of Necessity its time to lay by our humane Rules for peace and Order § 33. Object But who shall be judge of this Necessity Answ. The Magistrate only shall be the Compelling Iudge The people shall be the Discerning Iudges the Pastors shall at least have as much power as the People each of them shall Discern so far as they must obey and execute And God only shall be the final Iudge § 34. Object But this will but cause Divisions and Confusions while the President thinks one thing Necessary and the Pastors another and the People another Answ. I answered this before Reason must not be cast by and the Churches ruined and poyson and destruction taken in on pretence of such inconveniences If such a Case of difference fall out each man will execute as he discerneth or judgeth being to answer for his own actions and having none that can undertake to answer for him And when we all come to the Bar of God for final Judgement he that was in the right shall be justified and he that falsly pretended Necessity against duty shall bear the blame § 35. Object But in the mean time the Churches will be divided Answ. 1. I told you there is no more hope of â— perfect Vnity on earth then of perfect Holiness 2. When two evils are before us though neither must be chosen for Evil is not an Object of choice unless as seeming good yet the Greater Evil must be first and most studiously repelled And the deformity and destruction of the Churches and the casting out of the Gospel and Worship of God is a greater Evil then disorder about good actions and differences about some Circumstances of Necessary works § 36. All this that I have said about the Negative de facto though not de jure that I would have Consented to for peace I intend not to extend to those Cases and Countries where peace requireth it not but rather the contrary muchâ—less to encourage any to think such a Negative Necessary in it self Some things may be Lawfully
sort of Bishops it is that they mean And most of them are unable to give me a rational answer to either of the Questions But some that are wiser though they know no more sorts of Bishops but one yet they can say that by a Bishop they mean an Ecclesiastick Governour of Presbyters and the people And if so then why do they vilifie Bishops under the name of Presbyters I have here shewed you that if this be all then every Parish hath a Bishop where there is a Pastor that hath Chappels and Curates under him Or any two Ministers that will subject themselves to a third do make a Bishop You delude your selves and others while you plead only in general for Bishops We are all for Bâ—shops as well as you All the Question is What sort of Bishops they must be Whether only Episcopi gregis or also Episcopi Episcoporum gregis and if so Whether they must be Bishops of single Churches as our Parishes are or a multitude of Churches as Diocessâ—s are And if the last were granted Whether these be not properly Archbishops In all other parts of the Controversie I find that the followers of each party go much in the dark and take much upon trust from the Teachers whom they value and little understand the true state of our differences So that it is more by that common providence commonly called Good luck that some of them are Protestants or Christians then from any saving grace within them Had Papists or Mahometans but as much interest in them as the Bishops it is like they would have been as much for them As for those of you that know your own Opinions and the Reasons of them you must needs knâ—w that the Divines called Episcopal in England are of two sorts that very much differ from one another And therefore supposing you to be the followers of these differing Divines I shall accordingly furtheâ— speak to you as you are I. The Bishops of England and their followers from the first Reformation begun by King Edward the sixt and revived by Queen Elizabeth were sâ—und in Doctrine adhering to the Augustinian Method expressed now in the Articles and Homilies They differed not in any considerable points from those whom they called Puritans But it was in the form of Government and Liturgy and Ceremonies that the difference lay II. But of late years a new strain of Bishops were introduced differing much from the old yet pretending to adhere to the Articles and Homilies and to be Fathers of the same Church of England as the rest I know of none before B p Mountague of their way and but few that followed him till many years after And at the demolishing of the Prelacy they were existent of both sorts Would you know the difference If you have read the writings of B p Jewel Pilkington Alley Parry Babbington Baily Abbot Carlton Morton Usher Hall Davenant with such like on one side and the writings of the New Episcopal Divines that are now most followed on the other side I need not tell you the difference And if you will not be at the labour to know it by their writings its like that you will not believe it if I tell you For if you will take all on trust I must suspect that you will put your trust in them to whom you are addicted The New party of Episcopal Divines are also subdivided some of them are if their Defence of Grotius and Grotius his own Profession may be believed of Grotius his Religion that is Papists Others of them though they draw as neer the Grotians as Protestants may do yet own not Popery it self So that we have three notable parties of Episcopal Divines among us 1. The old Orthodox Protestant Bishops and their followers 2. The New Reconciling Protestant party 3. The New Reconciling Papists or Grotians A brief taste of the difference I will give you 1. The Old Episcopal party as I said in Doctrine agreed with the Non-conformist and held that Doctrine that now we find in the Articles and Homilies and in the Synod of Dort where B p Carlton B p Hall B p Davenant and three more Divines of this Nation were and had a great hand in the framing of those Canons and by consenting did as much to make them obligatory to us in England as commonly is done in General Councils by the Delegates of most Nations But the New Episcopal Divines both Protestants and Papists do renounce the Synod of Dort and the Doctrine of our Articles and Homilies so far as it is conform thereto in the points of Predestination Redemption Free-will Effectual Grace Perseverance and Assurance of Salvation following that Doctrine which is commonly maintained by the Iesuites and Arminians in these points 2. The Old Episcopal Divines did renounce the Pope as Antichrist and thought it the duty of the Transmarine Churches to renounce him and avoid communion with his Church as leprous and unfit for their communion But the New Episcopal Divines do not only hold that the Pope is not Antichrist but one part of them the Protestants hold that he may be obeyed by the Transmarine Western Churches as the Patriarch of the West and be taken by us all to be the Principium unitatis to the Catholick Church and the Roman Determinations still may stand except those of the last four hundred years and those if they obtrude them not on others So B p Bramhall and many more And M r Dow and others tell us that the Canon Law is still in force in England except some parts of it which the Laws af the Land have cast out And the Grotians teach that the Church of Rome is the Mistris of other Churches and the Pope to stand as the Head of the Vniversal Church and to Govern it according to the Canons and Decrees of Councils and they receive the Trent-Creed and Council and all other Councils which the Pope receives excepting only against some School-points and abuse of manners among the Papists which their Canons and Decrees condemn 3. The old Episcopal Divines did take Episcopacy to be better then Presbyterian Equality but not necâ—ssary to the Being of a Church but to the Better being where it may be had But the New Prelatical Divines of both sorts unchurch those Churches that are not Prelatical 4. The Old Episcopal Divines thought that Ordination by Presbyters without Prelates was valid and not to be done again though irregular But the New ones take it to be No Ordination nor those so ordained to be any Ministers but Lay-men 5. And accordingly the Old Episcopal Divines did hold the Forrein Protestant Churches of France Savoy Holland Geneva Helvetia c. that had no Prelates as true Churches and their Pastors as true Ministers of Christ and highly valued and honoured them as Brethren But the New sort do disown them all as no true Churches though they acknowledge the Church of Rome to be a true Church and their Ordination
valid 6. The Old Episcopal Divines thought it lawful to joyn in actual Communion with the Pastors and Churches that were not Prelatical But the New ones separate from their communion and teach the people to do so supposing Sacramental administrations to be there performed by men that are no Ministers and have no authority 7. The Old Episcopal Divines thought it meet to suspend silence imprison or undo those Godly Divines that did not bow towards the Altar or publish to their People Declarations or Instructions for Dancing on the Lords Day or that did preach twice a day But many of the New ones practically told us that this was their judgement Of these differences I have given you some proof hereafter and would do here in the express words of the Authors on both sides were it not that I should be needlesly tedious and that I should unnecessarily offend the particular Divines of the New party who are among us by reciting their words More of the differences I pass by I. And now I would know of those of you that follow the Ancient Episcopal Divines what hindereth you from a charitable peaceable Communion with those Orthodox Ministers now in England that some of you stand at a distance from Doctrinal differences at least requiring such a distance you cannot pretend B p Hall tels you in his Peace-maker after cited that there is none between you and the Forrein Presbyterian Churches And as for the matter of Episcopacy if you will insist upon the late English Frame as necessary viz. That there be but One Bishop over many hundred Churches and that he have the sole power of Excommunication and that he rule by a Layâ—Chancellor c. and be a Lord and seconded with a forcing power c. then you will forsake the Iudgement of your Leaders For they will tell you that some of these are but separable appurtenances some of them corruptions and blemishes and some not Necessary What need we any more ado You see in the published Iudgements of B p Hall B p Usher D r Holdsworth Forbes and others after cited that they would have all Presbyters to be Governors of the Churches one of them having a stated Presidency or Moderatorship and this will content them And are we not then agreed I am confident most of the Ministers in England would be content to yield you this But what if there be some that are not of your mind concerning the stated Presidency which you desire will you therefore uncharitably refuse communion with them so would not your Leaders In this therefore you will forsake them and forsake many holy Churches of Christ and forsake charity and Christ himself that teacheth you another lesson Will it not content you that you have freedom your selves to do that which seemeth best in your own eyes unless all others be of your opinion But perhaps you will say that you have not Liberty your selves to practise according to this your judgement To which I answer 1. Your Brethren of the Ministery have not the power of the Sword and therefore do neither deny you Liberty nor can give it you It is the Magistrates work And will you separate from us for other mens doings For that you have no rational pretence If you know of any that perswade Magistrates to restrain your Liberty that 's nothing to others Censure none but those that you know to be guilty 2. I never knew that you were deprived of the Liberty of exercising such an Episcopacy as the forementioned Bishops do desire I do not believe you could be hindered and we that are your neighbours never hear of it I know not of either Law or Execution against you If you think that the clause in the Covenant or the Ordinance against Prelacy or the late Advice that excepts Prelacy from Liberty are any restraint to you I think you are much mistaken It is only the late frame of Prelacy as it stood by Law exercised by Archbishops Bishops Deans Chancellors c. and that by force upon dissenters that is taken down You have not Liberty to force any by corporal punishment to your obedience But you have full Liberty for ought that ever I heard to exercise the meer Episcopacy desired by Hall Usher and such like on all that are of your judgement and will submit to it That we may hold constant Assemblies of Pastors we find by experience And in these Assemblies if you will choose one for your stated President who will hinder you No one I am confident Tell us whoever suffered for so doing or was prohibited or any way hindered from it by any force Nay more if you will give this President a Negative vote in Ordination and Iurisdiction who will hinder you yea who can If twenty Ministers shall resolve that they will never Ordain or Excommunicate any without the consent yea or Command if you must have it so of such a man whom they take for their President who can or will compell them to the contrary And all the People that are of your mind have Liberty to joyn themselves with such Pastors on such terms and submit themselves to you if they will But you will say that this is no setting up of Episcopacy while every one that is unwilling to obey us may refuse it I answer This is all that the Nature of Episcopacy requireth And this is all that the Church saw practised even Rome it self for above three hundred years after Christ. And is not that now tolerable for your Communion with us which served then for the Communion of all the Churches on earth Is the Primitive pattern of purity and simplicity become so vile in your eyes as to be inconsistent with Christian Communion Let not such principles be heard from your mouths or seen in your practises Whether the Magistrate ought to compell us all to be of your mind or way I will not now meddle with but if he will not will you therefore separate from your Brethren Or will you not exercise the Primitive Episcopacy on Consenters because you have not the sword to force Dissenters And are you denied your Liberty because you are not backed by the Sword This concerneth other mens Liberties and not yours You have the Liberty of Episcopal Government though not of smiting others with the Magistrates Sword and as much Liberty for ought I know as Presbyterians or Independents have though not so much countenance And how comes it to pass that the other modes of Government are commonly exercised upon meer Liberty and yours is not Is it because you have no confidence in any Arm but flesh If your Episcopal Power be of Divine appointment why may you not trust to a Divine assistance as well as others that you think are not of God If it can do nothing without the Sword let the Sword do all without it and retain its proper honour If it can do less on voluntary Subjects then other ways of Church-government can
there was no Presbyter existent but himself as is here confessed So in the following words the same Learned Dr. further proveth from Antiquity that one part of the Bishops office is set down that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that visit all the sick Let us have such Bishops as can and will do this and our Controversie will soon be at an end about Episcopacy Were it not that I have spoken of these things afterwards and fear being tedious I should have shewed that 7. Baptizing 8. Congregating the Assemblies 9. Administring the Lords Supper 10. Guiding the Assembly in the whole publick worship 11. Blessing the people at the dismission and 12. Absolving the penitent and more then all these were the works of the ancient Episcopal function And now I leave it to the Conscience of any man that hath a grain of Conscience left him whether one man be able were he never so willing to do any one of all these duties much less to do all of them for many hundred Parishes Can a Bishop teach them all and Catechise â—nd confer with all and counsail and comfort and admonish all and Govern all and try all cases of every scandalous impenitent person of so many thousand and Censure and Absolve and Confirm and Try them for Confirmation and receive all the Churches stock and be the Overseer of all the poor and take care of all the Orphans and Widdows and visit counsail and pray with all the sick and guide every Congregation in publick worship and give the Sacrament to all and pronounce the Blessing in every Assembly c. and this for a whole County or more O wonderful that ever this should become a Controversie among men that vilifie others as unlearned and unwise in comparison of them I must lay by respect to man so far as plainly to profess that I take these for such errors as must need proceed from want of Piety and Conscience and practice of the duties that are pleaded for If these men did not talk of Governing a Church as those talk of Governing a Navy an Army or a Commonwealth that never set their hand to the work it is not possible sure that they should thus err O how many Bishops never tryed what it is to Govern the Church or faithfully perform any one of all these works I solemnly profess that with the help of three more fellow Presbyters and three or four Deacons besides the greater help of abundance of Godly people here in their places I am not able to do all this as it should be done for this one Parish And yâ—t the greatest part of our trouble is taken off by the refusal of the multitude of the ungodly to come under Discipline or be members of our Pastoral charge Sirs these are not scholastick speculations The everlasting Ioy or Torment of our people lyeth upon the successful performance of these works as we that are Christians verily believe And therefore to Dispute whether One man should do all this for a Diocess is all one as to Dispute whether it shall all be undone or no and that is whether we shall give up our Countries to the Devâ—l or no And shall the Prelatical Controversie come to this You have no way to avoid it but by Delegating your power to others and casting your work upon them But you confess that this was never done in Scripture-times there being then no Subject Pesbyters to whom it might be committed And by what authority then can you do it Can Episcopacy be transferred by Deputation to another This is long ago confuted by many writers Popish and Protestant Do the work by another and you shall have your wages by another And what is your Office but your Authority and Obligation to do your work He therefore that you commit this to is a Bishop So that this is but to make us Deputy Bishops And if so let us call them Bishops I have read many of your writers of late that say we have no Government and saith one of them the Presbyterian Government was never yet set up in any one Parish in England These are strange things to be reported to English men Perswade the world next that no man in England hath a nose on his face Is it not known that the Presbyterian Government hath been exercised in London in Lancashire and in many Counties these many years And what Government is it that you think we want The people are guided in the matters of God by their several Pastors The Pastors live in Concord by Associations in many Countries Both Pastors and People are Governed by the Magistrate And what need we more Look into this County where I live and you shall find a faithful humble laborious Ministry Associated and walking in as great unity as ever I read of since the Apostles daies No difference no quarrels but sweet and amicable Correspondency and Communion that I can hear of Was there such a Ministry or such love and concord or such a godly people under them in the Prelates reign There was not I lived where I do and therefore I am able to say there was not Through the great mercy of God where we had ten drunken Readers then we have not one now and where we had one able godly Preacher then we have many now and in my own charge where there was one that then made any shew of the fear of God I hope there is twenty now And the Families that were wont to scorn at holiness and live in open impiety are now devoted to the worship and obedience of the â—ord This is our loss and misery in these times which you so lament 3. But perhaps you will refuse Communion with us because of our differences from you in doctrine about the Controversies called Arminian But the fierceness of many of you hereabouts doth serve but to discover your ignorance and uncharitableness The Papists that differ among themselves about these points can yet hold Communion in one Church and cannot you with us Will you be fiercer against us then the Iesuites against the Dominicans Nay we go not neer so far as they We cleave to Augustine and the Synod of Dort who own not Physical Predetermination and meddle not with Reprobation antecedent to foresight of sin and who confess a sufficiency in Christs satisfaction for all And yet must we have those impotent clamors with which the writings of Mr. Pierce and other such abound Why then do you pretend to follow the Church of England which Mr. Hickman hath shewed you plainly that you desert Many of the highest meer Arminians are charitable peaceable men that hate separation from their Dissenting Brethren Curcellaus is one of the most eminent men living of that way And how charitable and peaceable an Epistle hath he writ before D. Blondels book de Papissa Joanna And I hear that Mr. Hoard the Author of the Book called Gods Love to mankind lives in peaceable Communion
with the Neighbour Ministers in Essex And I have had Letters from many of that way with whom I Correspond full of Christian Love and Piety and hatred of calumny and separations But verily I must tell you that when we find any of you in your writings and Sermons making it your work to vilifie the Ministry and with the Quakers to make them odious to the people and making your jeers and railing and uncharitableness the life of your Sermons we cannot but suspect that you are Popish Emissaries while we find you in their work or else that you are Malignant Enemies and of the sâ—â—pentine brood whose heads shall shortly be bruised by the Lord. 4. And if it be the disuse of your Common Prayer that you separate from us for I would know of you whâ—ther you would have denyed Communion with all that lived before it had a being If this be your Religion I may ask you where was your Religion before Luther before King Edwards daies If you say in the Mass book and what else can you say I ask you then where was it before the Mass book had a being Would you have denyed Communion to the Apostles and all the Primitive Church for some hundreds of years that never used your Book of Common Prayer will you still make things indifferent necessary 2. One word to those of you that follow Grotius I have shewed that he professeth himself a Papist even in that Discussion which M r Pierce so magnifieth as excellent I hear Mr. Thorndike and others defend him and some think I injure him by calling him a Papist Wonderful what will not be a Controversie among learned men Are we faln among such that deny him to be a Papist that professeth expresly to be satisfied if evil manners be but corrected and school-opinions not imposed which are contrary to Tradition and all Councils and that professeth to own the Creed and Council of Trent and all the Popish Councils whatsoever and the Mistriship of Rome and the Catholick Mastership of the Pope governing the Catholick Church according to these Councils What is a Papist if this be none I refer you to my Evidence in the Discovery of the Grotian Religion and the first Chap. of the second Part of my Catholick Key replying to Mr. Pierce Confute it rationally if you can I shall now only desire you when you have read Rivet to read a Book called Grotius Papizans and to hearken to the testimony of an honest learned Senator of Paris that admired Grotius and tells you what he is from his own mouth and that is Claud. Sarravius who saith in his Epistol pag. 52 53. ad Gronov. De ejus libro libello postremis interrogatus respondit plane Milleterio Consona Romanam fidem esse veram sinceram solosqâ—e Clericorum mores degeneres schismati dedisse locum adferebatque plura in hanc sententiam Quid dicam Merito quod falso olim Paulo Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deploro veris lachrymis tantam jacturam Here you have a credible witness that from his own mouth reporteth it that our Reformation was to Grotius a schism and nothing but the ill manners of the Clergy gave us the opportunity And pag. 190. Epist. ad Salmas Vis ergo me exerte dicere quid sentiam de postremo Grotii libro an omnia mihi in eo probentur Rem rogas non magnam nec adeo difficilem quemque expedire promptum est Tantum abest ut omnia probem ut vix aliquid in eo reperiam cui sine conditione calculum apponam meum Verissime dixit ille qui primus dixit Grotium Papizare Vix tamen in isto scripto aliquid legi quod mirarer quodve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurreret Nunquid enim omnes istiusmodi ejusdem authoris lucubrationes erga Papistarum errores perpetuam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erga Jesuitas amorem erga nos plus quam Vatinianum odium produnt clamant In Voto quod ejus nomen praeferebat an veritus est haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profiteri Had none of you owned Grotius his Popery I would never have charged it on you But when Grotius himself glorieth of his adherents in England and so many of you plainly defend him and profess your owning of those books and those doctrines in which his Popery is contained if ever Popery were known in the world I must then crave your pardon if I think somewhat the worse of Popery because they that hold it are ashamed of it For I abhor that Religion which a man hath cause to be ashamed of and will not save him from being a loser by it that owneth it and standeth to it to the last And I think that man hath no Religion who hath none which he will openly profess and stand to I have at this time but these few requests to make to you which I beseech you to answer without partiality 1. That you will seriously consider whether it be truly Catholick to unchurch us and so many Churches of Christ as are of our mind as your partakers do Because Catholicism is your pretense consider whether you be not further from it then most people in the world 2. Because I conceive this Book is not suited to your great objections I desire your perusal of another that comes out with it called A Key for Catholicks especially the second Part and if you cannot answer them take heed how you continue Papists 3. While you hold us for no Ministers or Churches or Capable of your Communion it is in vain for us to hope for Communion with you but we desire that you will consider of those terms of a more distant sort of Communion which there I have propounded in the End of the first and second Part and deny us not that much 4. At least we beseech you that while you are Papists you will deal openly and no worse with us then sober Papists that speak according to their Consciences use to do Do not let it as the Lord Falkland speaks be in the Power of so much per annum nor of your factious interest to keep you from professing your selves to be what you are and do not make the Protestant name a meer cloak to secure you in the opposing of the Protestant Cause and follow not the example of Spalatensis and the Counsel of Campian and Parsons in feigning a sort of Doctrinal Puritans and railing at Protestants under that name Deal with us but as sober Papists do and we shall take it thankfully How highly doth Bodin a Learned Papist extol the Presbyterian Discipline at Genevah from its effects when among many of you it hath as odious titles as if it were some blasphemous damning thing What sober Papist would talk as Mr. Pierce doth p. 30. of the great abomination of the Presbyterian Directory and not be able to name one thing in it that is abominable Is it a great
abomination to exhort and direct men to preach and pray and praise God If it be the Omission of his forms and Ceremonies that is no Part of the book and if it be some Directions that are against them they that revile the Common Prayer book as most Papists have done or they that count such Ceremonies and Forms indifferent things as others have done have little reason to account that so great an abomination that directeth men to omit them What abominable thing is imposed by the Directory Tell us if you can What excellent things doth Thuanus speak of the Presbyterians or Calvinists and how highly doth he extol the most of their Leaders or Teachers whom he mentioneth But to Mr. Pierce what a bloody perfidious sort of men are they unfit to live in a Commonwealth And to Grotius the Protestants are not only of bad lives but by the Power of their Doctrine they are such I have shewed you in my Key for Catholicks how great the praises of Calvin are in the mouth of Papir Massonius and other sober Papists and the same may be said of others of our Divines who are mentioned by you with most calumniating odious words Even Maldonate the Jesuite when he is railâ—ng at the Calvinists confesseth of them in Matth. 7.15 that Nothing was in their mouths but the Lord and our heavenly Father and Christ and Faith an Oath was not heard nothing appeared in their deeds but Alms-deeds and Temperance and Modesty Is this like your language of them Nay if Satan had dictated to him how could he have uttered more falshood and detestable calumniation then Mr. Pierce hath done p. 73. when he saith were Hacket Lancaster Arthington and others hanged for Non-conformity or was it nothing but Ceremonial which Coppinger c. designed against the lives of the whole privy Council and against the person of the Queen were not Cartwright and Travers and Wentworth and Egerton and other Presbyterian Ministers privy to the plot The Lord will rebuke this slanderous tongue Did ever Cochlaeus or Bolseck go beyond this man How fully is it known that Hacket and his Companions were Grundlâ—tonians or Familists just such as James Nailor and the Quakers who are far nearer the Papists then the Puritans or Presbyterians and that they madly came into London Coppinger and Arthington as his two Prophets proclaiming Hacket to be Iesus Christ and that for obstinate insisting on this Blasphemy Hacket was hanged and dyed blaspheming and Arthington upon his Repentance published the whole Story of the begining and progress of the business as you may see it in the Book called Arthingtons Seduction In which their madness blasphemy or any Treason of theirs or others this man might as honestly have said that Augustine or Luther or Cranmer had an hand or were privy to the plot as Cartwright Travers and such Presbyterian Ministers What he hath read in Bancroft I know not nor much regard till Bancroft himself be better cleared of what he is by writers charged with concerning Ficlerus Dolman c. and while he was known to be the most violent persecutor of the Puritans But I see as the Papists will take it for a currant truth that Luther was fetcht away by the Devil and that Calvin was stigmatized for Sodomy and dyed blaspheming c. if they can but say that one Cochlaeus or Bolseck of their own hath spoke it so such men among us dare tell the world the most odious falshoods of Cartwright Travers and the Presbyterian Ministers if they can but say that Bancroft said it before them And now the rest may take it as unquestionable when Mr. Pierce hath said it Do these men believe that there is a day of Iudgement If they do they make but lamentable preparation for it And his assertion pag. 77. that Excommunicating Kings and killing them is the doctrine of the Presbyterians and much more of his writing is of the same kind To this I have given him an Answer in my Key for Catholicks where he shall see whether Papists or Protestants are for King-killing Had you not gone so far beyond such moderate Papists as Cassander Hospitalius Massonius Bodin Thuanus c. in your enmity and bitterness against the Protestants as clearly to contradict them and to speak blood and venom when they speak charitably and honourably we might have had more peaceable neighbours of you though none of your Communion And I suppose that those who separate from us as having no true Ministry or Churches would have all these Ministers that they take for none to be silenced and cast out I do not think you will deny this to be your desire and your purpose if ever you should have power And if so what men are you and what a case would you bring this Nation in To your Objections I have answered in this book and said somewhat more to you in another Preface And upon the whole matter am forced now to conclude that it is an Enmity to holiness in unsanctified hearts that is the principal cause of our distance and divisions and that the way to convince such men as too many are that we deal with is not Disputing but praying to the Lord to change their hearts And that if we could once perswade them but to the Love of God and Holiness and to a serious practice of Christian Religion and if they be Bishops to a faithful practice of those works of a Bishop which they confess are his duty and to try Church-Government before they plead for what was never tryed by them our Controversies would then be ended they would never more plead for such a Prelacy that destroyeth Piety and Discipline nor never revile the Servants of the Lord nor never desire so much to promote the work of Hell as the casting out all that they account no Ministers and the casting off of all that they account no Ordinances or valid Administrations would be Farewel Disputing with such men in order to their Conviction and an healing peace Hoc non est artis sed pietatis opus POSTSCRIPT WHat the Publisher of Dr. Stewards Sermon doth mean by his Commmending it to my Consideration when there is not a word in it that I am concerned in more then he I understand not If he thereby intimate that I charged Dr. Steward to be of Grotius's Religion or any other that disowneth it he egregiously abuseth his Reader and himself If he intend to argue that none of the Prelatical Party were Grotians because Dr. Steward was not Let him prove his Consequence I disprove it 1. From the testimony of Grotius himself 2. From the mouths and books of those that have owned Grotius among us even since they were acquainted with his judgement and have owned his Votum Discussio in particular If his meaning be that Dr. Steward was a Grotian and yet no Papist therefore Grotians are no Papists one branch of his antecedent is false Either he
Councils since Scripture times at least there have beeen no such things nor any thing like them unless the Roman Empire yea a piece of it be the whole world I know therfore no humane Vniversal Laws whether it be for forms of Government Liturgies Holy dayes or any thing else Sect. 14. But the principal matter that tends to end our dâ—fference is the right understanding of the Nature of that Government that is properly Ecclesiastical What is it that we must have Diocesans and Metropolitans to do besides what I have granted to Apostolical Bishops in the third Dispute Is it to Teach or Rule the people of the particular Churches They cannot do it at so great distance not knowing them nor conversing with them at least so well as they that are on the place as the ancient Bishops were Is it to Rule the Presbyters only Why then hath not every Church a Bishop to Rule the flock but a Presbyter that is forbidden to Rule them in all that which they call Iurisdiction themselves And how is it that Presbyters shall be Ruled by Diocesans and the Diocesans by Provincials not by force For the Pastors have no coercive power by violence or touching mens bodies or estates Is it by bare commanding Why what will that do on dissenters that disobey shall they depose the Bishops or Presbyters that disobey them But how Not by any force but command or exhortation or Excommunication They can do no more that I know of And what if they excommunicate a Pastor Let the case be supposed as now it is among us What if a Bishop with the few that adhere to him excommunicated all the Pastors in the County that are not satisfied of the Divine Right of Diocesans or of the lawfulness of all his imposed Ceremonies and Forms The people will take it to be their duty most generally where the Ministry hath been savingly effectual to own their Pastors notwithstanding such an Excommunication and the Pastors will take it to be their duty to go on with their work and the excommunication will do no good unless perhaps to make some Division and make both parties the scorn of the ungodly or procure the rabble to rail more bitterly at their Pastors and hate all their advice be a desireable good And as when the Pope excommunicated them some Bishops again excommunicated the Pope so some of these Pastors its like would excommunicate their Metropolitans And why a Bishop or at least a Synod of Bishops may not cast a wicked Metropolitan out of their communion is past my understanding to conceive Synods are for Communion of Churches and if we had a Monarchical National Church in conformity to the Common-wealth I know not how it would stand with the Law of God for the whole Nation to hold Communion with an Heretical Primate A Roman Synod deposed John the thirteenth and other Popes have been deposed by Councils I conclude therefore that what ever power men claim if the Magistate interpose not which is extrinsick to the Church-Government in question it will work but on mens Judgements call it Deposing Excommunicating or what you please and this power no man can take from you but by hindring you to speak You may now depose thus and excommunicate whom you please and when they have sleighted it or excommunicated you again you will have done Nay I think you do excommunicate us already For you withdraw from our Communion and draw many with you and so you exercise your power I mean it of that party that in the second Disputation I have to do with Sect 15. Much of my Opposition to the English Prelacy dependeth on the supposition that they took all the people and not only the Presbyters for the objects of their Government or for their charge And I find some of the younger sort that are sprung up since their fall do doubt of this But 1. all men in England that knew but twenty year ago what belonged to these matters are past doubt of it And I have no mind to dispute against them that contradict the common knowledge of the Nation as if they should doubt whether we had ever a King in England 2. Read over the Canons and the yearly Visitation Articles which the Church-wardens ordinarily sware to present by before they had ever read the Book or heard what was in it and then judge 3. Their arguing for the sole Iurisdiction of Bishops and that they only were properly Pastors and that Presbyters had not the Key of Discipline but of Doctrine is some evidence 4. It is known to the Nation that the Pastors of the Parish Churches had no power by their Laws or sufferance to cast out any the most enormous sinner or Heretick from the Church nor to bring them to open confession of their sin nor to Absolve the penitent but by Reading of their Sentence and publishing what they sent from their Courts and consequently could do nothing of all the means in order hereto For the means cannot be used where the end is known to be impossible All the obstinate scandalous persons and scorners at a holy life we must take as members of our Churches having no power to cast them out Indeed we had the same power as the Church-wardens to put our names to their presentments But a power of accusing to a Chancellors Court is not a Power of Governing especially when Piety under the name of Preciseness and Puritanism was so hated and persecuted that to have accused a man for meer prophaness would have been so far from obtaining the end as that it was like to have been the undoing of the accuser except he had been out of the suspicion of Preciseness as they called it himself But I need not dispute the with any but those that being bred iâ— better times though far from what we desire are unacquainted with the casâ— of their Predecessor Sect. 16. Object But do you not contradict your self in saying the Pastors were degraded or suspended as to the exercise of so great a part of their work and yet say here Pref. to the Reformed Pastor that the Power of Discipline was given them Answ. 1. In their Ordination the Bishops said to them Receive the Holy Ghost whose sins thou dost remit they are remitted whose sins thou dost retain they are detained And in the Book of Ordination it was asked of them Whether they would give their faithful diligence always to administer the Doctrine and Sacraments and the Discipline of Christ as the Lord hath commanded and as this Realm hath received the same according to the Commandements of God And the Rubrick of the Common Prayer Book enableth the Curate to admonish open and notorious evil livers by whom the Congregation is offended and those that have wronged their neighbors that they come not till they have openly declared that they have repented and amended But 1. This doth but serve to leave them unexcusable that acknowledged Discipline to
mistake Prop. 11. He that disobeyeth the Word of God in the mouth of a Minister or Church governor committeth a double sin in comparison of him that disobeyeth the same word in the mouth of a private man for bsides the sin which he first committeth he breaketh also the fifth Commandment and despiseth Christ in his Messenger As a man that shall refuse to worship God to use his name reverently c. when a private man telleth him that it is his duty doth sin by that refusal but if he refuse it when his own Father or Mother or Minister command him he also breaks the fifth Commandment besides the rest Ministerial Authority therefore doth aggravate the sins of persons that are disobedient Prop. 12. Yet for all this one private man that evinceth out of Scripture a sin or a duty contrary to the doctrine or commands of our Guides must be regarded in that before them and the evidence and divine verity which he bringeth must not be refused because Church Governors are against it Otherwise we should make Gods Officers to be greater then himself and the Promulgators and Preachers of his Law to have power to null or frustrate the known Law which they should proclaim and that the means is to be preferred before the end and when it destroyes the end and so ceaseth it self to be a means which are things not to be imagined Prop. 13. Yet is it a great sin for any men lightly and rashly to suspect their Teachers and Rulers and much more Councils or the whole Church and too easily to credit the singular opinions of any private man or dissenting Pastor But we should be very suspicious of the private man rather and of the singular man and therefore should search well and see good reason for it before we credit them though we may not refuse any truth which they shall bring Prop. â—4 The uses of Synods or Councils is not directly to be superiour Governours of particular Pastors and Churches but it is Directly 1. For the Information and Edification of the Pastorâ— themselves by the collation of their reasons and mutual advice 2. For the Vnion and Communion of the said Pastors and of the particular Churches by them that they may agree in one and go hand in hand to do Gods work and so may avoid the crossing and hindering of each other and one may not receive those to communion without satisfaction who are excommunicated by others and so that by this concord of Pastors they may be strengthened to a more successfull performance of their duties But then these Direct ends of Synods being presupposed Indidirectly they may truly be said to be for Government Because God in general having commanded us to carry on his work as much as we can in Unity and Peace and it being the proper work of Councils to agree upon wayes of Unity it followeth that for Unity sake it becomes our duty to submit to their just Agreements and so that the forming of such Agreements or Canons is consequently or Indirectly a part of Government though Directly it is but for Unity and Concord Pastors in Synods have the same power over their people as they have out and therefore what Canons they make justly for the Government of the people as Pastors are Directly acts of Government but as Assembled Pastors and also as to the Canons by which they bind each other they act but by consent or contract in order to concord and communion and not by a superiour Ruling power So that Synods as Synods are Directly only Gratiâ Vnitatis Communionis and not Gratia Regiminis but Indirectly and by consequence from the first use they are after a sort Regimental To conclude this about the Nature of Church-Government in the two former similitudes it is somewhat apparent For Christ calls himself the Physitian that comes to heal diseased souls and his Church is also a School and his people are all Schollars or Disciples and Ministers his Ushers or under-Schoolmasters Now the Physitian may prescribe to his Patient the times the quantities of taking Medicines and what diet to use and what exercise in order to his health and also Physitians may make a Colledge and frequently meet for mutual Edification and Agree what Patients to meddle with and what not and that they will not receive those Patients that run from one to another to their own hurt and that they will use none but such and such approved Medicaments with divers the like circumstances But yet no Physitian can either compell men to be their Patients nor compell them any otherwise then by perswasion to take their Medicines when they are their Patients nor can they corporally punish them for any disobedience to their directions But this they may do they may tell them first that if they will not be ruled they shall be without the Physitians help and then their desease will certainly kill them or endanger them and if the Patient continue so disobedient as to frustrate the means of cure the Physitian may give him over and be his Physitian no more and this is the Power of a Church Guide and this is his way of punishing Only he may further acquaint them with a Divine Commission then a Physician can do to his Patient at least gradually and so press obedience more effectually on their consciences So a Schoolmaster may make orders for the right circumstantiating of matters in his School supposing one Grammer enjoyned by superiour Authority and he may order what Authors shall be read and at what hours and how much at a time and dispose of the seats and orders of his Schollars But yet if he be a Teacher of the Adult according to our case he cannot corporally punish those that either refuse to be his Schollars or to learn of him or obey him but the utmost that he can do is to put some disgrace upon them while they abide in his School and at last to shut them out And then all the Schoolmasters in the Countrey may well agree upon one Method of Teaching and that they will not receive those without satisfaction into one School who are for obstinacy and abuse cast out of another But such Agreements or Meetings to that end do not make either one Physitian or Schoolmaster to be the Governour of the rest or above another nor yet to have the charge of all the Schollars or Patients of all the rest so is it in the case of Ecclesiastical Assemblies HAving said this much concerning the Nature of Church-Power and Government I come to the second thing promised which is to enumerate the several sorts of Bishops that are to fall under our consideration that so we may next consider which of them are to be allowed of And here I suppose none will expect that I shew them all these sorts distinctly existent it is enough that I manifest them to be in themselves truly different 1. And first the name Bishop may be given
by another that could not have any power to Rule him without that consent of his own and voluntary Condescension 5. As for the fifth sort that is The standing President of a Classis having no Negative voice I should easily consent to them for order and Peace for they are no distinct Office nor assâ—me any Government over the Presbyters And the Presbyterian Churches do commonly use a President or Moderator pro tempore And doubtless if it be lawful for a Month it may be lawful for a year or twenty years or quam diu se bene gâ—sserit and how many years had we one Moderator of our Assemblies of Divines at Westminster and might have had him so many years more if death had not cut him off And usually God doth not so change his gifts but that the same man who is the fittest this month or year is most likely also to be the fittest the next 6. And for the sixth sort viz. A President of a Classes having a Negative voice I confess I had rather be without him and his power is not agreeable to my Judgement as a thing instituted by God or fittest in it self But yet I should give way to it for the Peace of the Church and if it might heal that great breach that is between us and the Epâ—scopal Brethren and the many Churches that hold of that way but with these Cautions and Limitations 1. That they shall have no Negative in any thing that is already a duty or a sin for an Angel from heaven cannot dispense with Gods Law This I doubt not will be yielded 2. That none be forced to acknowledge this Negative vote in them but that they take it from those of the Presbyters that will freely give or acknowledge it For its a known thing that all Church-power doth work only on the Conscience and therefore only prevail by procuring Consent and cannot compell 3. Nor would I ever yield that any part of the Presbyters dissenting should be taken as Schismaticks and cast out of Communion or that it should be made the matter of such a breach This is it that hath broken the Church that Bishops have thrust their Rule on men whether they would or not and have taken their Negative voice at least if not their sole Jurisdiction to be so necessary as if there could be no Church without it or no man were to be endured that did not acknowledge it but he that denyeth their disputable Power must be excommunicated with them that blaspheme God himself And as the Pope will have the acknowledgement of his Power to be inseparable from a member of the Catholike Church and cast out all that deny it so such Bishops take the acknowledgement of their Jurisdiction to be as inseparable from a member of a particular Church and consequently as they suppose of the universal and so to deny them shall cut men off as if they denyed Christ. This savoureth not of the humility that Christ taught his followers 4. Nor would I have any forced to declare whether they only submit for Peace or consent in approbation nor whether they take the Bishops Negative vote to be by Divine Institution and so Necessary or by the Presbyters voluntary consent contract as having power in several cases to suspend the exercise of their own just authority when the suspension of it tendeth to a publike Good No duty is at all times a duty If a man be to be ordained by a Presbytery it is not a flat duty to do it at that time when the President is absent except in case of flat necessity why may not the rest of the Presbyters then if they see it conducible to the good of the Church resolve never to ordain except in case of such Necessity but when the President is there and is one therein which is indeed to permit his exercise of a Negative vote without professing it to be his right by any Institution It is lawful to ordain when the President is present it is lawful out of cases of Necessity to forbear when he is absent according therefore to the Presbyterian principles we may resolve to give him de facto a Negative voice that is not to ordain without him but in Necessity and according to the Episcopal principles we must thus do for this point of Ordination is the chief thing they stand on Now if this be all the difference why should not our May be yield to their Must be if the Peace of the Church be found to lye upon it But 5. I would have this Caution too that the Magistrate should not annex his sword to the Bishops censure without very clear reason but let him make the best of his pure spiritual Authority that he can we should have kept peace with Bishops better if they had not come armed and if the Magistrates had not become their Executioners 7. As to the seventh sort viz. A President of a Province fixed without any Negative voice I should easily admit of him not only for Peace but as orderly and convenient that there might be some one to give notice of all Assemblies and the Decrees to each member and for many other mattters of order this is practised in the Province of London pro tempore and in the other Presbyterian Churches And as I said before in the like case I see not why it may not be lawful to have a President quam diu se bene gesserit as well for a moneth or a year or seven years as in our late Assembly two successively were more as I remember so that this kind of Diocesan or Provincial Bishop I think may well be yielded to for the Churches Order and Peace 8. As to the eighth sort of Bishops viz. The Diocesan who assumeth the sole Government of many Parish Churches both Presbyters and People as ten or twelve or twenty or more as they used to do even a whole Diocess I take them to be intolerable and destructive to the Peace and happiness of the Church and therefore not to be admitted under pretence of Order or Peace if we can hinder them But of these we must speak more when we come to the main Question 9. As for the ninth sort of Bishops viz. A Diocesan Ruling all the Presbyâ—ers but leaving the Presbyters to Rule the People and consequently taking to himself the sole or chief Power of Ordination but leaving Censures and Absolution to them except in case of Appeal to himself I must needs say that this sort of Episcopacy is very ancient and hath been for many ages of very common reception through a great part of the Church but I must also say that I can see as yet no Divine institution of such a Bishop taken for a fixed limited officer and not the same that we shall mention in the eleventh place But how far mens voluntary submission to such and consent to be ruled by them may authorize them I have no mind to dispute
Churches must remain polluted and ungoverned through the unavoidable absence of those twelve or thirteen men The Apostles therefore did admonish Pastors to do their duties and when themselves were present had power to do the like and to censure Pastors or people that offended but they did not take on them the full Government of any Church nor keep a Negative vote in the Government Prop. 15. It seems utterly untrue that Christ did deliver the Keyes only to the twelve Apostles as such and so only to their Successors and not the seventy Disciples or any Presbyters For 1. The seventy also were General unfixed Officers and not like fixed Presbyters or Bishops and therefore having a larger Commission must have equal power 2. The Apostles were not single Bishops as now they are differenced from others but they were such as had more extensive Commissions then those now called Arch Bishops or Patriarchs If therefore the Keyes were given them as Apostles or General Officers then they were never given to Bishops For Bishops as fixed Bishops of this or that Diocess are not Successors of the Apostles who were Geneâ—al unfixed Officers 3. It is granted commonly by Papists and Protestants that Presbyters have the power of the Keyes though many of them think that they are limited to exercise them under the Bishops and by their Direction and Consent of which many School-men have wrote at large 4. The Key of Excommunication is but a Ministerial Authoritative Declaration that such or such a known Offendor is to be avoided and to charge the Church to avoid Communion with him and him to avoid or keep away from the Priviledges of the Church and this a meer Presbyter may do he may authoritatively Declare such a man to be one that is to be avoided and charge the Church and him to do accordingly The like I may say of Absolution if they belong to every authorized Pastor Preacher and Church guide as such then not to a Bishop only but to a Presbyter also And that these Keyes belong to more then the Apostles and their Successors is plain in that these are insufficient Naturally to use them to their Ends. An Apostle in Antioch cannot look to the censuring of all persons that are to be Censured at Athens Paris London c. so that the most of the work would be totally neglected if only they and their supposed Successors had the doing of it I conclude therefore that the Keyes belong not only to Apostles and their Successors in that General Office no nor only to Diocesan Bishops for then Presbyters could not so much as exercise them with the Bishops in Consistory which themselves of late allow Prop. 16. The Apostles were fallible in many matters of fact and consequently in the Decisions that depended thereupon as also in the Prudential determination of the time and season and other Cirumstances of known duties And thence it was that Paul and Barnabas so disagreed even to a parting where one of them was certainly in the wrong And hence Peter withdrew from the uncircumcision and misled Barnabas and others into the same dissimulation so far that he was to be blamed and withstood Gal. 2. Prop. 17. In such Cases of misleading an Apostle was not to be follownd no more is any Church-Governor now but it is lawful and needful to dissent and withstand them to the face and to blame them when they are to be blamed for the Churches safety as Paul did by Peter Galatians 2.1 Prop. 18. In this Case the Apostles that by Office were of equal Authority yet were unequal when the Reasons and Evidence of Gods mind which they produced was unequal so that a Presbyter or Bishop that produceth better Reasons is to be obeyed before another that produceth less Reason or that Erreth And the Bishop of another Church that produceth better Evidence of Gods mind is to be obeyed before the proper Bishop of that same Church that produceth weaker and worse Evidence Yea a private man that produceth Gods Word is to be obeyed before Bishops and Councils that go against it or without it in that case where the word bindeth us so that in all cases where Scripture is to determine he that bringeth the best Scripture proof is the chief Ruler that is ought chiefly to prevail Though in the determination of meer Circumstances of duty which Scripture determineth not but hath left to Church-Guides to determine pro re natâ it may be otherwise so that the Apostles power in determining matters of faith was not as Church-Governors but as men that could produce the surest Evidence Prop. 19. It is not easie to manifest whether every Presbyter in prima instantia be not an Officer to the Church Universal before he be affixed to a particular Church and whether he may not go up and down over the world to exercise that office where ever he hath admittance And if so what then could an Apostle have done by vertue of his meer office without the advantage of his extraordinary abilities and priviledges which the Presbyter may not do May an Apostle charge the people where he comes to avoid this or that seducer or heretick so may any Preacher that shall come among them and that by authority May an Apostle Excommunicate the very Pastor of the place and deprive him why what is that but to perswade the people and Authoritatively require them to avoid and withdraw from such a Pastor if the Cause be manifest And so may any Pastor or Preacher that comes among them For if as Cyprian saith it chiefly belong to the people even of themselves to reject and withdraw from such a Pastor then a Preacher may by Authority perswade and require them to do their own duty Yet I shall acknowledge that though both may do the same duty and both by Authority yet possibly not both by equal Authority but an Apostle Majore authoritate and so may lay a stronger obligation on men to the same duty but the rest I determine not but leave to enquiry Prop. 20. In making Laws or Canons to bind the Church which are now laid down in Scripture the Apostles acted as Apostles that is as men extraordinarily Commissioned illuminated and enabled infallibly to deliver Gods will to the world And therefore herein they have no Successors In Conclusion therefore seeing that matters of meer Order and Decency depending on Circumstances sometime rationally mutable sometime yearly daily hourly mutable are not to be determined Vniversally alike to all the Church nor to all a Nation nor by those that are at too great a distance but by the present Pastor who is to manage the work and being intrusted therewith is the fittest Judge of such variable Circumstances and seeing for standing Ordinances that equally belong to all ages and places Gods word is perfect and sufficient without the Bishops Canons and seeing that Scripture is a perfect Law of God and Rule of Christian faith and seeing that
seek to reclaim the wandring strengthen the weak comfort the distressed openly rebuke the open obstinate offendors and if they repent not to require the Church to avoid their Communion and to take cogniscance of their cause before they are cut off as also to Absolve the penitent yea to visit the sick who are to send for the Elders of the Church and to pray with and for them c. yea and to go before them in the worship of God These are the acts of Church Government that Christ hath appointed and which each faithful Shepherd must use and not Excommunication and other Censures and Absolution alone 2. But if they could prove that Church Government containeth only Censures and Absolution yet we shall easily prove it Impossible for the late English Episcopacy to do that For 3. It is known to our sorrow that in most Parishes there are many persons and in some greater Parishes very many that have lived common open swearers or drunkards and some whoremongers common scorners of a godly life and in many more of those offences for which Scripture and the ancient Canons of the Church do excommunicate men and we are commanded with such no not to eat And it s too well known what numbers of Hereticks and Seducers there are that would draw men from the faith whom the Church-Governours must after the first and second admonition reject 4. And then it s known what a deal of work is Necessary with any one of these in hearing accusations examining Witnesses hearing the defendants searching into the whole cause admonishing waiting re-admonishing c. 5. And then it s known of how great Necessity and moment all these are to the honour of the Gospel the souls of the offendors to the Church to the weak to them without c. So that if it be neglected or unfaithfully mannaged much mischief will ensue Thus in part we see what the Government is Next let us see what the English Episcopacy is And 1. For the extent of it a Diocess contained many score or hundred Parishes and so many thousands of such souls to be thus Governed Perhaps some Diocesses may have five hundred thousand souls and it may be London Diocess nearer a million And how many thousand of these may fall under some of the forementioned acts of Government by our sad experience we may conjecture 2. Moreover the Bishop resideth if not at London as many of them did yet in his own dwelling many miles perhaps twenty or thirty from a great part of his Diocess so that most certainly he doth not so much as know by face name or report the hundreth perhaps the thousandth or perhaps the second or third thousandth person in his Diocess Is it Possible then for him to watch over them or to understand the quality of the person and fact In Church Cases the quality of the person is of so much moment that without some knowledge of it the bare knowledge of the fact sometimes will not serve 3. And then it is known that the English Episcopacy denyeth to the Presbyters all power of Excommunication and Absolution uâ—less to pronounce it as from the Bishop when he hath past it And they deny him also all power so much as of calling a sinner to open Repentance which they called Imposing penance and also they denied all power of denying the Lords Supper to any without the Bishops censure except in a sâ—dden case and then they must prosecute it after at the Bishops Court and there render the Reason of that suspension So that the trouble danger labour time would be so great that would be spent in it that scarce one Minister of a hundred did venture on it once in seven and seven years except only to deny the Sacrament to a man that would not kneel and that they might do easily and safely 4. And then Consider further that if the Minister should be one of an hundred and so diligent as to accuse and prosecute all the open scandalous offendors of his Parish before the Bishops Court that so he might procure that act of Government from them which he may not perform himself it would take up all his time and perhaps all would not serve for half the work considering how far he must ride how frequently he must attend c. And then all the rest or most of the Pastoral work must be neglected to the danger of the whole Congregation 5. It is a great penalty to an innocent man to travail so far to the trial of his â—ause But the special thing that I note is this that it is Naturally Impossible for the Bishop to hear try and judge all these causes yea or the fifth or hundredth of them or in some places one of five hundred Can one man hear so many hundred as in a day must be before him if this discipline be faithfully executed By that time that he hath heard two or three Causes and examined Witnesses and fully debated all the rest can have no hearing and thus unavoidably the work must be undone It is as if you set a Schoolmaster to teach ten or twenty thousand Schollars Must they not be needs untaught Or as if you set one Shepherd to look to two or three hundred several flocks of Sheep that are every one of them three or four miles asunder and some of them fourty miles from some of the rest Is it any wonder thâ—n if many of them be lost 6. But what need we further witness then the sad experience of the Church of late Are we not sure that discipline lay unexercised and our Congregations defiled and Gods Laws and the old Canons were dead letters while the Bishops keep up the lame and empty name of Governours How many drunkards swearers whoremongers raylers Extortioners scorners at a godly life did swarm in almost every Town and Parish and they never heard of discipline except it were one Adulterer or fornicator once in seven years within twenty miles compass where I was acquainted that stood in a white sheet in the Church We know that there was no such Matter as Church Government exercised to any purpose but all left undone unless it were to undoe a poor Disciplinarian as they therefore scornfully called them that blamed them for neglect of Discipline For my part the Lord my Judge knows that I desire to make the matter rather better then it was then worse then it was and I solemnly profess that for the Peace of the Church I should submit to almost any body that would but do the work that is to be done Here is striving between the Episcopal Presbyterian and Independent who it is that shall Govern I would make no great stirr against any of them all that would but do it effectually Let it be done and it s not so much matter by whom it is done as it is to have it lie undone But I can never be for that party that neither did the work when
intimations of Scripture and the discord of these reporters among themselves Only it is certain that nature it self would so restrain them that as they could be but in one place at once so they could not be in perpetual motion and prudence would keep them longest in those places where most work was to be done And therefore Pauls three years abode at Ephesus and the neighbouring parts of Asia did not make him the fixed Diocesan Bishop of Ephesus And what I say of the Apostles I say also of many such Itinerant unfixed Ministers which were their helpers as Silas Apollo Barnabas Titus Timothy c. For though Timothy be called by some Anâ—ients the first Bishop of Ephesus and Titus of Crete yet it is apparent they were no such fixed Ministers that undertook a Diocess durantâ— vita as their proper charge which were then called Bâ—shops but they were â—tinerant helpers of the Apostles in gathering planting and first ordering of Churches And therefore Titus was left in a whole Nation or large Island to place Bishops or Elders in each City and set things in order and this but till Paul come and not to be himself their fixed Bishop and Timothy is proved by Scripture to have been unsetled and itinerant as a helper of Paul after that he is by some supposed to be fixed at Ephesus I will not needlesly actum agere let any man that is unsatisfied of this read impartially Mr. Prins unbishoping of Timothy and Titus and note there the Itinerary of Timothy from Scripture Texts If therefore our Bishops would have been of the Apostles and their General helpers race they should have gone up and down to gather and plant Churches and then go up and down to visit those which they have planted or if they live where all are Enchurched already they should go up and down to preach to the rudâ—r sort of them and by the power of the word to subdue men further to Christ anâ— to see that all Ministers where they come do their duty reproving and admonishing those that neglect it but not forbidding them to do it as a thing belonging only to them And by Spiritual weapons and authority should they have driven Ministers to this duty and not by meer secular force of which more anon 2. And as for the fixed Bishops of Apostolical Institution our English Prelacy are not like them For the fixed Bishops established by the Apostles were only Overseers of one particular Church But the English Prelates were the Overseers of many particular Churches Therefore the English Prelates were not the same with the old Bishops of the Apostles institution The course that the Prelates take to elude this argument is by giving us a false definition of a particular Church That we may not therefore have any unprofitable strife about words I shall signifie my own meaning By a Particular Church I mean an Associated or combined company of Christians for Communion in Publick Worship and Furtherance of each other in the way to heaven under the Guidance of Christs Church Officers one Elder or more such as are undivided or Churches of the first order commonly called Ecclesiae Primae as to existence and which contain not divers Political Churches in them A family I mean not for that 's not a Political Church having no Pastor An accidental company of Christians I mean not For those are no Association and so no Political Church Nor do I mean a National or Diocesane or Classical Church or any the like which are composed of many particular Churches of the first order conjunct It is not of Necessity that they alway or most usually meet in one Congregation because its possible they may want a capacious convenient room and its possible they may be under persecution so that they may be forced to meet secretly in small companies or there may be some aged weak people or children that cannot travail to the chief place of Meeting and so may have some Chappels of ease or smaller meeting But still it must be a number neither so big nor so small as to be uncapable of the ends of Association which enter the definition how ever weaknâ—ss age or other accidents may hinder some members from that full usefullness as to the main end whith other members have So that they which are so many or live at such a distance as to be uncapable of the ends are not such a Church nor are capable of so being For the number will alter the species In a word it cannot I think be proved that in the Primitive times there was any one fixed Bishop that Governed and Oversaw any more then one such particular political Church as was not composed of divers lesser political Churches nor that their Churches which any fixed Bishop oversaw were more then could hold Communion in Worship in one publick place for so many of them as could ordinarily hear at once for all the families cannot usually come at once they were not greater then some of our English Parishes are nor usually the tenth part so great I have been informed by the judicious inhabitants that there are fourscore thousand in Giles Cripple-gate Parish in London and about fifty thousand in Stepney and fourty thousand in Sepulchres There cannot any Church in Scripture be found that was greater nor neer so great as one of these Parishes No not the Church at Ierusalem it self of which so much is said No not if you admit all the number of moveable Converts and Sojournours to have been of that particular Church which yet cannot be proved to have been so I know Bishop Downam doth with great indignation Dispute that Diocesses were beâ—ore Parishes and that it was more then one Congregation that was contained in those Diocesses We will not contend about the name Diocess and Parish which by the Ancients were sometime used promiscuously for the same thing But as to the thing signified by them I say that what ever you call it a Diocess or a Parish there were not near so many souls as in some English Parishes nor take one with another their Churches commonly were no more Numerous then our Parishes nor so numerous A Diocess then and a Parish were the same thing and both the same as our particular Churches now are that is the Ecclesiae primae or Soceities of Christians combined under Church-Rulers for holy Communion in Worship and Discipline And there were no otherwise many Congregations in one Church then as our Chapples of ease or a few meeting in a private house because of rainy weather are many Congregations in one Parish The foresaid Learned and Godly though angry Bishop Downame saith Def. li. 2. cap. 1. page 6. that Indeed at the very first Conversion of Cities the whole Number of the people converted being some not much greater then the Number of the Presbyters placed among them were able to make but a small Congregation Call that Church then a Diocess or a Parish I
Certainly if subject Presbyters were not till after Scripture times nor any settled Worshipping Church without a Presbyter unless the people preached and administred the Sacraments then there could be no Worshipping Church that had not their own proper Governour nor any such Governour fixed that had more Churches then one Reason 4. The contrary opinion feigneth the Apostles to have allotted to each Bishop a space of ground for his Diocess and to have measured Churches by such spaces and not by the number of souls But this is unproved absurd 1. Unproved For there is no place in Scripture that giveth the Bishop charge of all that space of ground or of all the Christians that shall be in that space during his time Indeed they placed a Bishop in each City when there was but a Church in each City But they never said there shall be but one Church in a City or but one Bishop in a City much less in all the Country region 2. And its absurd For it s the number of souls that a Church must be measured by and not a space of ground so they do but co-habite For if in the same space of Ground there should be twenty or an hundred times as many Christians it would make the number so great as would be uncapable of personal communion and of obtaining Church Ends. If a Schoolmaster have a School in the chief City or Town of this County and there come as many from many miles compass as one School can hold and there be no more there so long all that space may belong to his School not for the space sake but the number of Schollars For if there be afterward an hundred times as many in that space to be taught they must set up more Schools and it were no wise part in the old Schoolmaster to maintain that all that Country pertaineâ—h to his School because that it was so when there were fewer So that to measure our the matter of Churches by space of ground and not by number of souls is plainly against the Reason of the Relation Reason 5. The opposed opinion doth imply that God more regardeth Cities then Country Villages or that Churches are to be measured according to the number and greatness of Cities rather then according to the number of souls For they suppose that every City should have a Bishop if there be but twenty or fourty or an hundred Christians in it but if there be five hundâ—ed Country Parishes that have some of them many thousand souls in them these shall have no Bishops of their own but be all ruled by the Bishop of the City Now how unreasonable this is methinks should not be hard to discern For 1. What is a City to God any more then a Village that for it he should make so partial an institution Doth he regard Rome any more then Eugubium or Alexandria more then Tanis for their worldly splendor or priviledges No doubtless it is for the multitude of inhabitants And if so its manifest that an equal number of inhabitants elsewhere should have the same kind of Government 2. Is it probable that God would have twenty thousand or an hundred thousand people in a Diocess and in some a Million to have but one Church-Ruler and yet would have every small congregation in a City to have one though there be none else under him What proportion is there in this way of Government that an hundred or fifty men shall have as many Governours as a Million as if ten thousand or an hundred thousand Schollars ouâ— of a City shall have no more Rulers then an hundred in a 〈◊〉 and all because one part are in a City and the other not Or a Physitian shall have but an hundred Patients to look to in a City and if there be a Million in that City and Country he shall also upon pain of Gods everlasting wrath undertake the care of them all Let them that strive for such a charge look to it I profess I admire at them what they think 1. Of the needs of men souls 2. Of the terrours of Gods wrath 3. And of their own sufficiency for such a work Were it my case if I know my own heâ—rt at all I should fear that this were but to strive to damn thousands and to be damned with them by undertaking on that penalty to be their Physitian under Christ when I am sure I cannot look to the hundreth man of them and I had rather strive to be a gally-slave to the Turks or to be preferred to rid Chaâ—els or the basest office all my dayes Reason 6. According to the opposâ—d opinion it is in the power of a King to make Bishops to be either Congregational or Diocesan to make a Bishâ—p to haâ—e a Million of souls or a whole Nation in charge or to have but aâ— few For if a King will but dissolve the Priviledge and title and make that no City whâ—ch was a City though he diminish not the number of souls and if he will do thus by all the Cities save one in his dominion then must there be but one Bishop in his dominion And if he will but make every countrey Town that hath four or five hundred or a thousand inhabitants to be incorporate and honour it with the title and priviledges of a City thâ—n shall they have a Bishop Moreover thus every Prince may de jure banish Episcopacy out of his Dominions without diminishing the number of Christians if he do but defranchise the Cities and be of the mind as I have heard some men have been that Cities are against the Princes interest by strengthening the people and advantaging them to rebellions Also if there be any Indian Nations so barbarous as to have no Cities though they were converted yet must they have no Bishops Also it would be in the Princes power de jure to depose any of those Bishops that the Apâ—stles or their Successors are supposed to set up For the Râ—man Emperour might have proclaimed Antioch Alexandria or any of the rest to be no Cities and then they must have no longer have had any Bishops And what Bishâ—ps shall Antioch have at this day Now how absurd all this is I need not manifest that whole Contreâ—eâ— shâ—ll have no Government for want of 〈◊〉 that Kings shall so alter Church Officers at their pleâ—sure â—hen they intend it not meerly by altering the Civil Priviledgâ—s of their people that a King may make one Diocess to become an hundred and an hundred become one by such means And yet all this doth undenâ—ably follow if the Law be that every City and only every City shall be a Bishops Sea where there are Christians to be governed Reason 7. There is no sufficient Reason given why subject Pâ—â—sâ—byters should not have been set up in the Scripture times as well as after if it had been the Apostles intent that such should be instituted The Necessity pretended was
no necessiâ—y and the Non-necessity is but preâ—ended First it is preâ—eâ—â—ed that there were so few fit men that there was a Necessity of forbâ—arance But this is not so For 1. The Church had larger gifts of the Spirit then then now and therefore proportionable to the flocks they might have had competent men then as well as now 2. They had men enough to make Deacons of even sâ—ven in a 〈◊〉 And who will believe then that they could find none to make such Elders of Was not Stephen or Philip sufficiently qualified to have been a subject Elder 3. They had many that prophesied and interpreted and spake with tongues in one Assembly as appears 1 Cor. 14. And therefore its manâ—fâ—st that there were enough to have made Ruled Elders At least sure the Church at Ierusalem where there were so many thousands would have afforded them one such if it had been requisite But secondly its pretended not to have been Necessary because of the fewness of the people But I answer 1. The same persons say that in Ignatius his time all Churches had such Presbyters And its manifest that many Churches in the Scripture times were more populous or large then many or most beside them were in Ignatius time 2. Did the numerous Church at Ierusalem ordinarily meet on the Lords dayes for holy communion or not If they did then it was but a Church of one Congregation which is by most denyed If not then the several Assemblies must have several Presbyters for several Bishops they will not hear of Doubtless they did not celebrate the holy communion of the Church and Ordinances of God by meer Lay-men alone 3. What man that knows the burden of Pastoral Oversight can say that such Churches of thousands as Ierusalem Rome Alexandria c. had need of no more than one man to Teach them and do all the Pastoral work and so that assisting Ruled Presbyters were then needless If they were needless to such numerous Churches then let us even take them for needless still and set up no new orders which were not seen in Scripture times Reas. 8. The Apostles left it not to the Beshops whom they established to make new Church-offices and orders quoad speciem but only to ordain men to succeed others in the offices and orders that themselves had by the inspiration of the Holy Ghost appointed or else Christ before them A Bishop might make a Bishop or a Deacon perhaps because these were quoad speciem made before and they were but to put others into the places before appointed But if there were no such creature in Scripture times as a subject Presbyter that had no power of Ordination and Jurisdiction then if the Bishops afterward should make such they must make a new office as well as a new officer So that either this new Presbyter is of the institution of Christ by his Apostles or of Episcopal humane institution If the former and yet not institututed in Scripture times then Scripture is not the sufficient rule and discoverer of Divine Institutions and Church Ordinances and if we once forsake that Rule we know not where to fix but must wander in that Romane uncertainty If the latter then we must expect some better proof then hitherto we have seen of the Episcopall or any humane power to make new Offices in the Church of Christ and that of universal and standing necessity Till then we shall think they ought to have made but such Presbyters as themselves Reason 9. If there be not so much as the name of a Ruled Presbyter without power of Ordination or Iurisdiction in all the Scripture much less then is there any description of his Office or any Directions for his ordination or the qualifications prerequisit in him and the performance of his office when he is in it And if there be no such Directory concerning Presbyters then was it not the Apostles intent that ever any such should be ordained The reason of the consequence is 1. Because the Scripture was written not only for that age then in being but for the Church of all ages to the end of the world And therefore it must be a sufficient directory for all The second Epistle to Timothy was written but a little before Pauls death Surely if the Churches in Ignatius daies were all in need of Presbyters under Bishops Paul might well have seen some need in his time or have foreseen the need that was so neer and so have given directions for that office 2. And the rather is this consequence firm because Paul in his Epistles to Timothy and Titus doth give such full and punctual Directions concerning the other Church-officers not only the Bishops but also the Deacons describing their prerequisite qualifications their office and directing for their Ordination and conversation Yea he condescendeth to give such large Directions concerning Widows themselves that were serviceable to the Church Now is it probable that a perfect Directory written for the Church to the worlds End largely describing the qualifications and office of Deacons which is the inferiour would not give one word of direction concerning subject Presbyters without power of Ordination or Rule if any such had been then intended for the â—hurch No nor once so much as name them I dare not accuse Pauls Epistles written to that very purpose and the whole Scripture so much of insufficiency as to think they wholly omit a necessary office and so exactly mention the inferiour and commonly less necessary as they do Reason 10. The new Episcopal Divines do yield that all the texts in Timothy Titus and the rest of the New Testament that mentitn Gospel Bishops or Presbyters do mean only such as have power of Ordination and Iurisdiction without the concurrence of any superiour Bishop The common Inerpretation of the Fathers and the old Episcopal Divines of all ages of most or many of those texts is that they speak of the office of such as now are called Presbyters Lay both together and if one of them be not mistaken they afford us this conclusion that the Presbyters that now are have by these texts of Scripture the power of Ordination and Iurisdiction without the concurrence of others And if so then was it never the Apostles intent to leave it to the Bishops to ordain a sort of Presbyters of another order that should have no such power of Ordination or Jurisdiction without the Bishops Negative Reason 11. We find in Church History that it was first in some few great Cities especially Rome and Alexandria that a Bishop ruled many settled worshipping Congregations with their Presbyters when no such thing at that time can be proved by other Churches therefore we may well conceive that it was no Ordinance of the Apostles but was occasioned afterwards by the multiplying of Christians in the same compass of ground where the old Church did inhabite and the adjacent parts together with the humane frailty of the
the Synagogues prove not this power which is much disputed Mat. 10.17 and 23.34 Luke 6.22 and 12.11 and 21.12 Acts 22.19 and 26 11. Yet at least excluding men their Synagogue Communion may Iohn 9.22 34. and 12.42 and 16.2 But because this argument leads us into many Controversies about the Jewish customes lest it obscure the truth by occasion in quarrels I shall pass it by 2. I find no particular Political Church in the New Testament consisting of several Congregations ordinarily meeting for communion in Gods Worship unless as the forementioned accidents might hinder the meeting of one Congregation in one place nor having half so many members as some of our Parishes When there is mention made of a Country as Iudea Galile Samaria Galatia the word Churches in the plural number is used Gal. 1.2 Acts 15.41 and 9.31 2 Cor. 8.1 But they 'l say These were only in Cities But further considâ—r there is express mention of the Church at Cenchrea which was no City and they that say that this was a Parish subject to Corinth give us but their words for it without any proof that ever I could see and so they may as well determine the whole cause by bare affirmation and prevent disputes The Apostle intimateth no such distinction Rom. 16.1 1 Cor. 11.18 20 22.16 When ye come together in the Church I hear that there be divisions among you When ye come together therefore into one place this is not to eat the Lords Supper 16. We have no such Custome nor the Churches of God Here the Church of Corinth is said to come together into one place And for them that say This is per partes and so that one place is many to the whole I answer the Apostle saith not to a part but to the whole Church that they come together in one place and therefore the plain obvious sence must stand till it be disproved And withall he calls the Christian Assemblies in the plural number Churches for its plain that it is of Assembly Customes that he there speaks So 1 Cor. 14. there is plainly expressed that it was a particular Assembly that was called the Church and that this Assembly had it in many Prophets Interpreters others that might speak Verse 4. He that Prophesieth Edifieth the Church that is Only that Congregation that heard And Verse 5. Except he interpret that the Church may receive Edifying And Verse 12. Seek that ye may excell to the Edifying of the Church Verse 19. In the Church I had rather speak five words with my understanding that I may teach others also And Verse 23. If therefore the whole Church be come together into one place and all speak with tongues One would think this is as plain as can be spoken to assure us that the whole Churches then were such as might and usually did come together for holy communion into one place So Verse 28. If there be no Interpreter let him keep silence in the Church And which is more lest you think that this was some one small Church that Paul speaks of he denominateth all other particular Congregations even Ordered Governed Congregations Churches too Verse 33. For God is not the author of confusion but of peace as in all the Churches of the Saints So that all the Congregations for Christian Worship are called All the Churches of the Saints And it seems all as well as this so stored with Prophets and gifted men that they need not take up with one Bishop only for want of matter to have made subject Elders of And Verse 34. Let your women keep silence in the Church for it is a shame for a woman to speak in the Church So that so many Assemblies so many Churches Obj. But it seems there were among the Corinthians more then one Congregation by the plural Churches Answ. 1. Many particular seasons of Assembling may be called many Assemblies or Churches though the peoole be the same 2. The Epistle was a Directory to other Churches though first written to the Corinthians 3. Those that say it was to Corinth and other City-Churches that Paul wrote need no further answer It seems then each City had but a Congregation if that were so 4 Cenchrea was a Church neer to Corinth to whom Paul might well know his Epistle would be communicated and more such there might be as well as that and yet all be entire free Churches So in Col. 4.16 And when this Epistle is read among you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea This Church was such as an Epistle might be read in which doubtless was an Assembly The whole matter seems plain in the case of the famous Church at Antioch Acts 11.26 A whole year they assembled themselves with the Church and taught much people Here is mention but of One Assembly which is called the Church where the people it seems were taught And its plain that there were many Elders in this one Church for Acts 13.1 it said There were in the Church that was at Antioch certain Prophets and Teachers And five of them are named who are said to Minister there to the Lord And though I do not conclude that they were all the fixed Elders of that particular Church yet while they were there they had no less power then if they had been such In the third Epistle of Iohn where there is oft mention of that particular Church it appeareth Verse 6. that it was such a Church as before which the â—rethren and strangers could bear witness of Gaius Charity And it s most probable that was one Assembly but utterly improbable that they travailed from Congregation to Congregation to bear this witness And Vers. 9 10. it was such a Church as Iohn wrote an Epistle to and which Diotrephes cast men out of which is most likely to be a Congregation which might at once hear that Epistle and out of which Diotrephes migâ—t â—asilier reject strangers and reject the Apostles letters then out of many such Congregations Gal. 1.22 When Paul saith he was Vnknown by face to the Churches of Iudea it is most likely that they were Churches which were capable of seeing and knowing his face not only by parts but as Churches And its likely those Churches that praised Luke and sent him with Paul as their chosen messenger were such as could meet to choose him and not such as our Diocesses are 1 Cor. 16.1 2. Paul gives order both to the Church of Corinth and the Churches of Galatia that upon the Lords day at the Assembly as it is ordinarily expounded they should give in their part for the relief of the Churches of Iudea So that it seems most likely that he makes Churches and such Assemblies to be all one Acts 14.23 They ordained them Elders Church by Church or in every Church Here it is confessed by those we plead against that Elders signifie not any subject
would not lay too great a stress upon any forms or modes which may be altered or diversified Let the Church have but such a Number of souls as may be consistent with the ends and so the essence of a particular Church that they may held personal holy communion and then I will not quarrel about the name of one or two Congregations nor whether they must needs all meet together for all ordinances nor the like Yea I think a full number so they be not so full or distant as to be uncapâ—ble of that communion are desireable for the strength and beauty of the Church and too smal Churches if it may be to be avoided So that all the premises being considered out difference appears to be but small in these matters between the Congregational and Presbyterian way among them that are moderate I shall not presume more particularly to enter into that debate which hath been so far proceeded in already by such Reverend men but shall return to the rest of the task before promised against the Diocesan Churches as the supposed subject of the Bishops Government As for Scripture times and the next succeeding together I shall before I look into other testimonies propound these two Arguments 1. From the Bishops office which was before mentioned If the office of a Bishop in those times was to do so much work as could not be done by him for a Church any greater than our Parishes then were the Churches of those times no greater then our Parishes But the Antecedent is true therefore so is the consequent The works are before mentioned Preaching Praying administring the Lords Supper visiting the sick reducing hereticks reproving censuring absolving to which they quickly added too much more of their own The impossibility of a faithful performance of this to more is so undenyable that I cannot suppose any other answer but this that they might ordain Presbyters to assist them in the work and so do much of it by others But 1. I before desired to see it proved by what authority they might do this 2. Their office and work are so inseparable that they cannot depute others to do their work their proper work without deputing them also to their office For what is an office but the state of one Obliged and Authorized to do such or such a work A Presbyter may not authorize another to preach as the Teacher of a Congregation and to administer the Sacraments without making him a Presbyter also Nor can a Bishop authorize any to do the work of a Bishop in whole or by halves without making him a Presbyter or half a Bishop And he is not authorized either to make new officers in the Church or to do his work by deputies or substitutes 2. I argue also from the Identity of that Church to whâ—ch the Bishops and Deacons were appointed for ministration It was not a Church of many stated Congregations or any larger than our Parishes for number of souls that the Deacons were made Ministers to therefore it was no other or bigger which the Bishops were set oveâ— The consequence is good because where ever Deacons are mentioned in Scripture or any Writer that I remember neer to Scripture times they are still mentioned with the Bishops or Presbyters as Ministers to the same Church with them as is apparent bâ—th in the seven chosen for the Church at Ierusalem and in Phil. 1.1 2. and in the Direction of Paul to Timothy for ordaining them And the Antecedent is proved from the nature of their work For they being to attend on the tables at the Love feasts and the Lords Supper and to look to the poor they could not do this for any greater number of people then we mention Whether they had those feasts in one house or many at once I determine not but for the number of people it was as much as a Deacon could do at the utmost to attend a thousand people I shall proceed a little further towards the times next following and first I shall take in my way the confession of one or two learned men that are for Prelacy Grotius in his Annotat. on 1 Tim. 5.17 saith Sed notandum est in una Vrbe magna sicut plures Synagogas ita plures fuisse Ecclesias id est conventus Christianorum Et cuique Ecclesiae fuisse suum praesidem qui populum alloqueretur Presbyteros ordinaret Alexandriae tantum eum fuisse morem ut unus esset in tota urbe praeses qui ad docendum Presbyteros per urbem distribueret docet nos Sozomenus 1.14 Epiphanius ubi de Ario agit dicitque Alexandriae nunquam duos fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voce â—a sumpta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita ut significat jus illud quod habebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that Grotius affirmeth that Bishops had not then so much as all the converted persons of a great City under their care but the Churches and Assemblies were the same and each Assembly had a Prelate and in the great Cities there were many of these Churches and Prelates and that only the City of Alexandria had the custom of having but one such Bishop in the whole City 2. Those learned men also must grant this cause who maintain that Peter and Paul were both of them Bishops of Rome at once there being two Churches one of the Circumcision under Peter the other of the uncircumcision under Paul and that one of them had Linus and the other Cletus for his Successor and that this Church was first united under Clemens and the like they say of two Churches also at Antioch and elswhere If this be so then there is no Law of God that Bishops should be numbred by Cities but more Bishops then one may be in one City and were even when Christians comparatively were a small part of them 3. Also Mr. Thorndike and others affirm that it was then the custome for the Bishops and Presbyters to sit in a semicircle and the Bishop highest in a Chair and the Deacons to stand behind them This he gathereth from the Apost Constitut. Ignatius Dionysius Arcop and the Jews Constitutions in his Apost form page 71. and Right of the Church c. p. 93.94 95. And if this were so it seems that Bishops Presbyters and Deacons were all the Officers of one such stated Congregation and had not many such Congregations under them For the Bishop could be but in one place at once and therefore this could be the custome but of one Church in his Diocess if he had many whereas it is made the form of the ordinary Christian Assemblies The same learned man Right of Church p. 65. saith that About Saint Cyprians time and not afâ—re he finds menâ—ion of setled Congregations in the Country By which it may be well conjectured what a small addition the Bishops had out of the Countreys to their City Chuâ—ches and how many Congregations they Governed in the Apostle
Vna enim est caro Domini nostri Iesu Christi unus illius sanguis qui pro nobis effusus est unus calix qui pro omnâ—bus nobiâ— distributus est unus panis qui omnibus fractus est unum altare omni Ecclesiae unus Episcopus cum presbyterorum Collegio Diaconis conservis meis Here it is manifest that the particular Church which in those dayes was governed by a Bishop Presbytery and Deacons was but one Congregation for every such Church had but one Altar Object But some Greek Copies leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. 1. The corrupt vulgar translation might occasion the change of the text saith Bishop Vsher Annot. in loc page 40. intermedia illa ex interpretatione hâc excidisse videantur 2. The old translation of Bishop Vsher which leaves it out yet hath Vnum Altare unus Episcopus c. and the sence is â—he same if the other words were out 3. Ignatius hath the like in other places as we shall see anon which forbiddeth such quarrels here Object But saith the Learned and Godly Bishop Downame Def. li. 2. cap. 6. page 109. the word Altar being expounded for the Communion table is not likely aâ—d too much savoureth of Popery but by one Altar is meant Christ who sanctifieth all our Sacrifices and Oblations and maketh them acceptable to God as Ignatius expoundeth himself in hâ—s Epistle to the Magnesians All as one run together into the Temple of God unto one Iesus Christ as it were unto one Altar To this I answer that it is some confirmation to me that the words are so express that so learned a man hath no more to say by way of evasion For doubtless this is too gross and palpable to satisfie the judicious impartial reader 1. That the very text which he citeth of the Epistle to the Magnesians doth make fully against him I shall shew anon 2. That it is not Christ that is meant here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident 1. In that Christ his flesh and blood are before distinctly mentioned 2. In that the word is put in order among the external Ordinances 3. In that it is so usual with other ancient writers and Ignatius himself to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sence as we now take it that it will be plain violence to imagine that it is Christ that was meant by it And for Popery there is no such matter of danger in using a word Metaphorically Otherwise we we must make the Ancients commonly to be friends to Popery for they ordinarily call the Lords Table and the place where it stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say The Table and the Sacrarium or place of its standing for this seems plainly the meaning of Ignatius so saith Bishop Vsher Annot. in loc ubi sup Altare apud Patres mensam Dominicam passim denotat apud Ignatium Polycarpum Sacrarium quoque So H. Stephens Altarium Sacrarium See what Learned Mr. Thorndike himself in his Right of the Church c. page 116. saith to this purpose more largely where concerning Ignatius his use of the same word to the Ephesians he saith Where it is manifest that the Church is called a Sanctuary or place of sacrificing Mr. Mead in his Discourse of the name Altar page 14. sheweth that Ignatius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the Lords Table and takes Videlius his concession as of a thing that could not be denyed In the Epistle of Ignatius or whoever else to Polycarp Bishop of Smyrna he saith Crebrius celebrantur conventus Synodique Nominatim omnes inquire Servos ancillas ne fastidias as Vairlenius translateth or as Bishop Vshers old Translation Saepe Congregationes fiâ—nt Ex nomine omnes quaere Servos ancillas ne despicias Whether this were Ignatius or not all 's one to me as long as I use it but historically to prove the matter of fact in those times But surely no man should marvail if I hence gather that great Polycarp was Bishop but of one Congregation when he must enquire or take notice of every one of his Congregation by name even as much as servants and maids I would every Parish Minister were so exactly acquainted with his flock Another passage there is in Ignatius to the same purpose Epist. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Omnes adunati ad Templum Dei concurrite sicut ad unum Altare sicut ad unum Iesum Christum as the vulgar translation Or as Vairlâ—nius Omnes velut unus quispiam in templum Dei concurriâ—â— velut ad utum Alnare ad unum Iesum Christum So the old Latine in Vsher to the same purpose And in the words before going he bids them Come all to one place for prayer Here is no room for Bishop Downams conceit that its Christ that 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they are plainly put as distinct things as if he should say come all to one Altar as to one Christ. i. e because it is but one Christ that is there to be partaked of All this doth so evidently prove that in those dayes a Bishop with his Presbytery and Deacons had but one Congregation meeting at one Altar for Church Communion in the Eucharist that it caused Mr. Mead in his Discourse of Churches pag. 48 49 50. Cent. 2. to say as followeth having cited these words of Ignatius Loe here a Temple with an Altar in it whether the Magnesians are exhorted to gather themselves together to pray To come together in one place c. For it is to be observed that in these Primitive times they had but one Altar in a Church as a Symbole both that they worshipped but one God through one Mediator Iesus Christ and also of the Vnity the Church ought to have in it self Whence Ignatius not only here but also in his Epistle to the Philadelphians urgeth the unity of the Altar for a motive to the Congregation to agree together in one For unum Altare saiâ—h he omni Ecclesiae unus Episcopus cum Presbyterio Diaconis conservis meis This custome of one Altar is still retained by the Greek Church The contrary use is a transgression of the Latines not only Symbolically implying but really introducing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nay more then this it should seem that in those first times before Diocesses were divided into those lesser and subâ—rdinate Churches we caâ—l now Parishes and Presbyters assigned to them they had not only one Altar in one Church or Dominicum but one Altar to a Church taking Church for the company or Corporation of the faithfull united under one Bishop or Pastor and that was in the City or place where the Bishop had his See and Residence like as the Iews had but one Altar and Tempâ—e for the whole Nation united under one high Priest And yet as the Iews had their Synagogues so perhaps might they have more
Oratoriâ—s then one though their Altar were but one there namely where the Bishop was Die solis saith Justin Martyr omnium qui vel in oppidis vel ruri degunt in eundem locum conventus fit Namely as he there tells us to celebrate and participate the holy Eucharist Why was this but because they had not many places to celebâ—ate in and unless this were so whence came it else that a Schismatical Bishop was said constituere or collocare aliud Altare and that a Bishop and an Altar are made correlatives See S. Cyprian Epist. 40.72 73. de unit Eccles. And thus perhaps is Ignatius to be understood in that forequoted passage of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unum Altare omni Ecclesiae unus Episcopus cum Presbyterio Diaconis So far Mr. Mead. I hope upon the consent of so admirable a Critick and learned man it will not be so much blame-worthy in me if I speak somewhat the more confidently this way and say that I think that the main confusion and Tyranny that hath overspread the Churches hath been very much from the changing the Apostolical frame of Churches and setting up many Altars and Congregations under one Bishop in one pretended particular Church I had three or four passages ready to cite out of Ignatius but these are so express that I apprehend the rest the less necessary to be mentioned The next therefore that I shall mention shall be the forementioned words of Iustin Martyr Apol. 2 cited by Mr. Mead and by others frequently to this purpose In which I observe all these particulars full to the purpose 1. That they had but one Assembly each Lords day for Church communion for one Church 2. That this was for reading and prayer and the Eucharist 3. That the President who is commonly by those of the Episcopal judgement said to be here meant the Bâ—shop did preach and give thanks and administer the supper so that it was administred but to one Congregation as under that Bishop of that Church for he could not be in two places at once 4. That to the Absent the Deacons carried their portion after the consecration so that they had not another Meeting and Congregation by themselves for that end This is all so plain that I shall think it needeth no Vindication So that were there but these two Testimonies I should not marvail if Bishop Downam had extended his confession a little further when he acknowledgeth Dâ—f li. 2. cap. 6. page 104. that At the first and namely in the time of the Apostle Paul the most of the Churches so soon after their Conversion did not each of them exâ—eed the proportion of a populous Congregation And then we are not out in so interpreting the words of Paul and other writers of the holy Scripture The next that I shall mention whoever was or when ever he lived is Dionys. de Eccles. Hierarch cap. 4. where he tells us that the Praefect who was the Bishop if there were any did Baptize those that were converted and the Presbyters and Deacons did but assist him And abundance of work he mentioneth whâ—ch they had with all that they Baptized and they called all the Congregation together who joyned in Prayers with the Bishop at the Baptism All which shews that he was then the Bishop but of one particular Church which ordinarily Assembled together for publick worship For 1. If he had many such Churches or Congregations under him he could not be thus present to celebrate Baptism in them all Nor would one only be mentioned as his charge 2. Nor is it possible that one Bishop should with so long a way of Baptisme as is there described be able to Baptize all the persons in a Diocess such as ours or the twentieth part of them much less in those times when besides the Infants of Believers the most eminent sort of Baptism and greatest labour was about the multitudes of Adult Converts that by the Gospel were daily added to the Church Gregory Thaumaturgus was as by force made Bishop of Neocesarea and yet his whole Diocess or City had but seventeen â—hristians in it at his entrance though when he died he found upon enquiry but seventeen Pagans so great a change was made by the Gospel and by Miracles But by this Diocess of seventeen souls we may conjecture what the Churches were in those times though we should allow others to be an hundred times as great they would not be so great as the tenth part of many Parishes in England See the truth of this passage in Greg. Nissen Oratio in Greg. Thaumatur twice over he recites it And Basil. Mag. l. de Spir. Sanc. c. 19. And Roman Breviar Die 15. Novemb. And the Menolog Graec. mentioned before Greg. Neocesar works Printed ad Paris 1622. But I shall return to some before Gregory The next that I shall cite is Tertullian that well known place in his Apolog. c. 39. Corpus sumus de conscientia Religionis Discipline unitate spei federe Coimus in coetum Congregationem ut ad Deum quasi manu facta precationibus ambiamus orantes Cogimur ad divâ—narum literarum Commemorationem Certè fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praceptorum nihilominus inculcationibus densamus ibidem etiam exhortationes Castigationes censura Divina nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judicii praejudicium est siquis ita deliquerit ut à communicatione Orationis conventus omnis sancti commercii relegetur Praesident probati quiq seniores c. If I be able to understand Tertullian it is here plain that each â—hurch consisted of one Congregation which assembled for Worship and Discipline at once or in one place and this Church was it that had Presidents or Seniors to guide them both in Worship and by Discipline So that if there were any more of these Assemblies in one particular Political Church then there were more Bishops then one or else others besides Bishops exercised this Discipline But indeed it s here plainly intimated that Bishops were then the Guides of Congregations single and not of Diocessâ—s consisting of many such I shall put Tertullians meaning out of doubt by another place and that is de Corona Militis cap. 3. Eucharistiae Sacramemtum in tempore victus omnibus mandatum à Domino etiam antelucanis ritibus nec de aliorum manu â—uam praesidentium sumimus And if they received this Sacrament of none but the Presidents and that every Lords day at least as no doubt they did then they could have no more Congregations in a Church then they had Presidents And though Pamelius say that by Presidents here is meant also Presbyters yet those that we now dispute against understand it of the Prelates And if they will not so do then may we will interpret the foresaid passage Apol. to be
meant of the same sort of Presidents and then you may soon see what Bishops were in Tertullians dayes For we have no reason to think that they are not the same sort of Officers which he calleth Presidents and of whom he there saith Praesident probati Seniores So in the foregoing words in Tertullian ibid. it s said Aquam adituri ibidem sed aliquando prius in Ecclesia sub Antistitiâ— manu contestamur nos renunciare Diabolo Pompae angelâ—s ejus Where it seems that there were no more thus initiated then the Antistes himself did first thus engage in the Congregation And I believe they take this Antistes for a Bishop And here by the way let this argument be noted Seeing its past doubt that the first sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Catus or holy Assembly it self why should the Meeting place be so often called also Ecclesia in those times in the borrowed sence but only in Relation to the People there assembled and it s plain that it was but one Congregation and not many that assembled in that place and therefore it was from that one that the Place is called Ecclesia That it is oft so called besides this place of Tertullian which seems so to use the word I refer you to Mr. Meads exercitation of Temples who proves it distinctly in the several Centuries That saying of Theophilus Antiochenus ad Antolychum seems to intimate the whole that I intend sic Deus dedit mundo qui peccatorum tempestatibus Naufragiis jactatur Synagogas quas Ecclesias Sanctas Nâ—minamus in quibus veritatis doctrina fervâ—t ad quas confugiunt veritatis studiosi quotquot sâ—lvari Deique judicium iram evitare volunt So that the Churches of those times which were as Noahs Ark and where safety was to be found for the soul were Synagogues or Assemblies So Tertul. de Idololatr c. 7. pag. mihi 171. Tota die ad hanc partem zelus fidei peroravit ingenuuÌ„ Christianum ab Idolis in Ecclesiam venire de adversaria officina in domum Dei venire See more places of Tertullian cited by Pamelius on this place num 29. page 177. specially see that de virg Veland cap. 13. p. 224. Clemens Alexandrinus hath divers passages to the purpose now in hand Stromat li. 7. in the beginning he mentioneth the Church and its officers which he divideth only into two sorts Presbyters and Deacons But I will name no more particular persons but come to some intimations of the point before us from customes or Practices of the Church and the Canons of Councils And it seems to me that the dividing of Parishes so long after or of Titles as they are called doth plainly tell us that about those times it was that particular Polâ—cical Church did first contain many stated Congregations And though it be uncertain when this began Mr. Thorndike as we heard before conjectureth about Cyprians dayes yet we know that it was long after the Apostles and that it was strange to less populous places long after it was introduced at Rome and Alexandria where the number of Christians too much ambition of the Bishop occasioned the multiplication of Congregations under him and so he became a Bishop of many Churches named as one who formerly was Bishop but of a single Church For if there had been enough one hundred or fifty or twenty or ten years before to have made many Parishes or stated Assemblies for communion in worshâ—p then no doubt but the light oâ— Nature would have directed them to have made some stated divisions before For they must needs know that God was not the God of Confusion but of order in all the Churches And they had the same reasons before as after And persecution could noâ— be the hindrance any more at first then at last For it was under persecuting Emperours when Parishes or Titles were distinguished and so it might notwiâ—hstanding persecutions have been done as well at first as at last if there had been the same reason It seems therefore very plain to me that it was the increase of Converts that caused this division of Titles and that in planting of Churcheâ— by the Aposâ—les and during their time and much afâ—er the Chuâ—ches consisted of no more then our Parishes wâ—o being most inhabitants of the Cities had their meetings there for full communion though they might have other suborâ—inate meâ—tings as we have now in mens houses for Repenting Serâ—â—ons and Prayer And as Mr. Thorndâ—ke out of Nâ—nius tells us of 365. Bishopricks in Ireland planted by Patrick so other Authors tell us that Patrick was the first Bishop there or as others and more credible Palladius the first and Patrick next and yet the Scots in Ireland had Churches before Palladius his dayes as Bishop Vsher sheweth de Primordiis Eccles. Britan. 798 799 800 c. Iohannes Major de gestis scholarum li. 2. cap. 2. prioribus illis temporibus per Sacerdotes Monachos sine Episcopis Scotos in fide eruditos fuisse affirmat Et ita sane ante Majorem scripsit Johannes Fordonus Scotichron li. 3. cap. 8. Ante Palladii adventum habebant Scoti fidei Doctores ac Sacramentorum Ministratores Presbyteros solummodo vel Monaches ritum sequentes Ecclesiae Primitivae N. B. Of which saith Usher Quod postremum ab iis accepisse videtur qui dixerunt ut Johan Semeca in Glossa Decreti dist 93. ca. Legimus quod in Prima Primitiva Ecclesia commune erat officium Episcoporum Sacerdotum Nomina erant communia officium commune sed in secunda primitiva caeperunt dinstigui nomina officia So that it seems that some Churches they had before but Palladius and Patrick came into Ireland as Augustine into England and abundantly increased them and settled withall the Roman Mode So that it seemed like a new Plantation of Religion and Churches there Yet it seems that the Bishops setled by Patrick save that himself an Archbishop was like our Bishops were but such as were there before under the name of Presbyters saith Fordon after the rite or fashion of the Primitive Church And saith Vsher ibid. p. 800. Hector Boethius fuisse dicit Palladium primum omnium qui Sacrum inter Scotos egere Magistratum à summo Pontifice Episcopum creatum quum antea Populi suffragiis ex Monachis Caldeis pontifices assumerentur Boeth Scotorum Histor. lib. 7. fol. 128. b. And he adds the saying of Balaeus Scriptor Britanic centur 14. cap. 6. A Caelestino illum missum ait Johannes Balaeus ut Sacerdotalem ordinem inter Scotos Romano ritu institueret Habebant inquit antea Scoti suos Episcopos ac Ministros ex verbi Divini Ministerio plebium suffragiis electos prout Asianorum more fieri apud Britannos videbant Sed haec Romanis ut magis ceremoniosis atque Asianorum osoribus non placebant By these passages it is easie to conjecture
whether they were Bishops of a County or Bishops of a Parish that were there in those daies For my part I heartily wish that Ireland had three hundred sixty five good Bishops and Churches at this day even when the whole Nation profess themselves to be Christians which then they did not To this purpose runs the 14. Canon Concilii Agath and if it were so then much more long before Si quis etiam extra Parochias in quibus legitimus est ordinariusque conventus oratorium habere voluerit reliquis festivitatibus ut ibi Missam audiat propter fatigationem familiae justa ordinatione permittimus Pascha vero Natali Domini Epiphania Ascensione domini Pentecoste Natali Sancti Johannis Baptistae siqui maxime dies in festivitatibus habentur non nisi in Civitatibus aut Parochiis audiant Here it appeareth that there was but one legitimus ordinariusque conventus in a Parish though they tolerated an Oratory or Chappell of ease And that a Parish here is taken for a Diocess or such a Church as had proper to it self a Bishop and Presbyterie as it is probable from the ordinary use of the word by Eusebius and other antients in that sence so also from what is further said in the following Canons of this Council And so the word Parish here may be expository of the word City or else denote a Rural Bishoprick For Can. 30. saith Benedictionem super plebem in Ecclesiâ fundere aut paenitentem in Ecclesia benedicere presbytero penitus non licebit And if a Presbyter may not bless the people or the penitent when the blessing of the people was part of the work in every Solemn Assembly for Church communion then it is manifest that a Bishop must be present in every such Assembly to do that part which the Presbyter might not do and consequently there were no more such Assemblies then there were Bishops And to prove this more fully mark the very next Canon of that Council viz. the 31. Missas die dominico secularibus totas audire speciali ordine praecipimus ita ut ante benedictionem Sacerdotis egredi populus non praesumat Quod si fecerint ab Episcopo publicè confundatur So that its plain that on every Lords day all the people for here is no distinction or limitation were to be present in the publick worship to the end and the Bishop to pronounce the blessing whoever preached and openly to rebuke any that should go out before it From whence it is evident that all such Church Assemblies for communion every Lords day were to have a Bishop present with them to do part of the work and therefore there were no more such Assemblies then there were Bishops In the 38. Canon of the same Council we find this written Cives qui superiorum solennitatum id est Paschae Natalis Domini vel Pentecostes festivatibus cum Episcopis interesse neglexerint quum in Civitatibus commnionis vel benedictionis accipiendae causa positos se nosse debeant triennio communione priventur Ecclesiae So that it seems there were no more Church-members in a City then could congregate on the festival daies for Communion and the Bishops Blessing therefore there were not many such Congregations when every one was to be three years excommunicate that did not Assemble where the Bishop was Moreover all those Canons of several Councils that forbid the Presbyters to confirm by Chrysm and make it the Bishops work do shew that the Diocess were but small when the Bishop himself could do that besides all his other work In the Canons called the Apostles cap. 5. it is ordained thus Omnium aliâ—rum primitiae Episcopo Presbyteris domum mittuntur non super Altare Manifestum est autem quod Episcopus Presbyteri inter Diaconos reliquos clericos eas dividunt By which it appeareth that there was but one Altar in a Church to which belonged the Bishop Presbyterie and Deacons who lived all as it were on that Altar And Can. 32. runs thus Si quis Presbyter contemnens Episcopum suum seorsim collegerit Altare aliud erexerit nihil habens quo rebrehendat Episcopum in causa pietatis justitiae deponatur quasi principatus amator existens Haec autem post unam secundam tertiam Episcopi obsecrationem fieri conveniat Which shews that there was then but one Convention and one Altar to which one Bishop and Presbyters did belong So that no other Assembly or Altar was to be set up apart from the Bishop by any Presbyter that had nothing against the Bishop in point of Godliness or Justice And I believe if Bishops had a whole Diocesse of two hundred or three hundred or a thousand Presbyters to maintain they would be loth to stand to the fifty eighth Canon which makes them Murderers if they supply not their Clergies wants But let that Canon pass as spurious And long after when Concilium Vasense doth grant leave to the Presbyters to preach and Deacons to read Homilies in Country Parishes as well as Cities it shews that such Parishes were but new and imperfect Assemblies In the Council of Laodicea the 56. Canon is Non oportet Presbyteros ante ingressum Episcopi ingredi Ecclesiam sedere in tribunalibus sed cum Episcopo ingredi nisi forte aut aegrotet Episcopus aut in peregrinationis commodo eum abisse constiterit By which it seems that there was but one Assemby in which the Bishop and Presbyters sate together Otherwise the Presbyters might have gone into all the rest of the Churches without the Bishop at any time and not only in case of his sickness or peregrination The fifth Canon of the Council of Antioch is the same with that of Can. Apost before cited that no Presbyter or Deacon contemning his own Bishop shall withdraw from the Church and gather an Assembly apart and set up an Altar By which still it appears that to withdraw from that Assembly was to withdraw from the Church and that one Bishop had but one Altar and Assembly for Church Communion So Concil Carthag 4. Can. 35. which order the sitting of the Presbyters and Bishop together in the Church And many decrees that lay it on the Bishop to look to the Church lands and goods and distribute to the poor the Churches Alms do shew that their Diocesses were but small or else they had not been sufficient for this All the premises laid together me thinks afford me this conclusion that the Apostolical particular Political Churches were such as consisted of one only Worshipping Congregation a Congregation capable of personal communion in publick worship and their Overseers and that by little they departed from this form each Bishop enlarging his Diocess till he that was made at first the Bishop but of one Church became the Bishop of many and so set up a new frame of Government by setting up a new kind of particular Churches And thus
way or other feel ere long that they have owned a very unprofitable cause and such as they shall wish they had let alone and that it made not for their honour to be so much enemies to the welfare of the Church as the enemies of the abolition of that Prelacy will appear to be Cons. II. The matter of that clause in the National Covenant which concerneth the abolition of this Prelacy before mentioned was so far from deserving the Reproaches and Accusations that are bestowed on it by some that it was just and necessary to the well being of the Church In this also I purposely mean the Civil controversie about the authority of imposing taking or prosecuting the Covenant and speak only of the Matter of it to avoid the losing of the truth by digressions and new controversies They that by reproaching this clause in the Covenant do own the Prelacy which the Covenant disowneth might shew more love to the Church and their own souls by pleading for sickness and nakedness and famine and by passionate reproaches of all that are against these then by such owning and pleading for a far greater evil Cons. III. Those of the English Ministry that are against the old Episcopacy and are glad that the Church is rid of it are not therefore guilty of Schism nor of sinfull disobedience to their spiritual superiours If any of them did swear obedience to the Prelates a tyrannicall imposition that God never required nor the Primitive Church never used that 's nothing to our present case which is not about the keeping of oaths but the obeying or rejecting the Prelacy in it self considered It is not schismatical to depart from an â—â—â—rpation that God disowneth and the Church is endangered and so much wronged by and to seek to pull up the Roots of Schism which have bred and fed it in the Churches so long Cons. IV. Those that still justifie the ejected Prelacy and desire the restauration of it as they needlesly choose the guilt of the Churches desolations so are they not to be taken for men that go about to heal our breaches but rather for such as would widen and continue them by restoring the main cause Cons. V. If we had had such an Episcopacy as Bishop Hall and Bishop Vsher did propound as satisfactory and such men to manage it Episcopacy and Peace might have dwelt together in England to this day It is not the the Name of a Bishop that hath been the matter of our trouble but the exorbitant Species introducing unavoidably the many mischiefs which we have seen and felt Cons. VI. Ordination by the ejected Prelacy in specie is not of necessity to the being or well-being of a Presbyter or Deacon If the Species of Prelacy it self be proved contrary to the word of God and the welfare of the Church then the Ordination that is by this Species of Prelacy cannot be necessary or as such desirable Cons. VII A Parochial or Congregational Pastor having assistant Presbyters and Deacons either existent or in expectance was the Bishop that was in the dayes of Ignatius Iustin Tertullian and that Dr. Hammond describeth as meant in many Scriptures and existent in those dayes I speak not now to the question about Archbishops Cons. VIII The Ordination that is now performed by these Parochial Bishops especially in an assembly guided by their Moderator is beyond all just exception Valid as being by such Bishops as the Apostles planted in the Churches and neerer the way of the Primitive Church then the Ordination by the ejected Species of Prelates is Cons. IX As the Presbyters of the Church of Alexandria did themselves make one their Bishop whom they chose from among themselves and set him in a higher degree as if Deacons make an Archdeacon or Souldiers choose one and make him their Commander saith Hierom ad Evagr. so may the Presbyters of a Parochial Church now And as the later Canons require that a Bishop be ordained or consecrated by three Bishops so may three of these Primitive Parochial Bishops ordain or consecrate now another of their degree And according to the Canons themselves no man can justly say that this is invalid for want of the Consecration by Archbishops or of such as we here oppose Cons. X. Those that perswade the People that the Ordinanation of those in England and other Churches is null that is not by such as the English Prelates were and that perswade the people to take them for no Presbyters or Pastors that are not ordained by such Prelates and do make an actual separation from our Churches and Ministers and perswade others to the like upon this ground and because the Ministers have disowned the English Prelacy and withal confess that Church of Rome to be a true Church and their ordination and Priesthood to be just or true are uncharitable and dangerously Schismatical though under pretence of decrying Schism and many wayes injurious to the Church and to the souls of men and to themselves This will not please but that I not only speak it but further manifest it is become Necessary to the right Information of others FINIS The Second DISPUTATION VINDICATING The Protestant Churches and MINISTERS that have not Prelatical Ordination from the Reproaches of those Dividers that would nullifie them WRITTEN Upon the sad complaints of many Godly Ministers in several parts of the Nation whose Hearers are turning Separatists By Rich. Baxter LONDON Printed by Robert White for Nevil Simmons Bookseller in Kederminster 1658. The Preface Christian Reader IF thou be but for the interest of Christianity more than of a party and a Cordial friend to the Churches Peace though thou be never so much resolved for Episcopacy I doubt not but thou and I shall be one if not in each Opinin yet in our Religion and in Brotherly affection and in the very bent of our labours and our lives And I doubt not but thou wilt approve of the scope and substance of this following Disputation what imperfections soever may appear in the Manner of it For surely there is that of God within thee that will hardly suffer thee to believe that while Rome is taken for a true Church the Reformed that have no Prelates must be none that their Pastors are meer Lay-men their Ordination being Null and consequently their administrations in Sacraments c. Null and of no Validity The Love that is in thee to all believers and especially to the Societies of the Saints and the honour and interest of Christ will keep thee from this or strive against it as nature doth against poyson or destructive diseases If thou art not a meer Opinionist in Religion but one that hast been illuminated by the spirit of Christ and felt his love shed abroad in thy heart and hast ever had experience of spiritual communion with Christ and his Church in his holy Ordinances I dare then venture my cause upon thy judgement Go
themselves in Execution But he leads them the way by Teaching them their duty and provoking them to it and directing them in the execution and oft-times offering himself or another to be their Teacher and Leading them in the Execution So that it belongeth to his office to gather a Church or a member to a Church Sect. 18. 11. Hence is the doubt resolved Whether the Pastor or Church be first in order of time or Nature I answer The Minister as a Minister to Convert and Baptize and gather Churches is before a Church gathered in order of Nature and of time But the Pastor of that particalar Church as such and the Church it self whose Pastor he is are as other Relations together and at once as Father and Son Husband and Wife c. As nature first makes the Nobler parts as the Heart and Brain and Liver and then by them as instruments formeth the rest And as the Philosopher or Schoolmaster openeth his School and takes in Schollars and as the Captain hath first his Commission to gather Soldiers But when the Bodies are formed then when the Captain or Schoolmaster dieth another is chosen in his stead So is it in this case of Pastors Sect. 19. 12. Hence also is the great controversie easily determined Whether a particular Church or the universal be first in order and be the Ecclesia Prima To which I answer 1. The Question is not de ordine dignitatis nor which is finally the Ministers chief End For so it is past controversie that the Universal Church is first 2. As to order of existence the universal Church is considered either as consisting of Christians as Christians converted and Baptized or further as consisting of Regular Ordered Assemblies or particular Churches For all Christianâ— are not members of particular Churches and they that are are yet considerable distinctly as meer Christians and as Church-members of particular Churches And so its clear that men are Christians in order of Nature and frequently of time before they are member of particular Churches and therefore in thâ—s reâ—pect the universal Church that is in its essence is before a particular Church But yet there must be One particular Church before there can be many And the Individual Churches are before the Association or Connection of these individuals And therefore though in its essence and the existence of that essence the universal Church be before a particular Church that is men are Christians before they are particular Church-members yet in its Order and the existence of that Order it cannot be said so nor yet can it fitly be said that thus the Particular is before the universall For the first particular Church and the universal Church were all one when the Gospel extended as yet no further And it was simul semel an ordered universal and particular Church but yet not quâ— universal But now all the Vniversal Church is not Ordered at all into particular Churches and therefore all the Church universal cannot be brought thus into the Question But for all those parts of the universal Church that are thus Congregate which should be all that have opportunity they are considerable either as distinct Congregations independent and so they are all in order of nature together supposing them existent Or else as Connexed and Assoâ—iated foâ— Communion of Churches or otherwise related to each other And thus many Churches are after the Individuals â—he single Church is the Ecclesia prima as to all Church forms of Order and Associations are but Ecclesiae ortae arising from a combination oâ— relation or Communion of many of these Sect. 20. The fourth part of the Ministerial work is about particular Churches Congregate as we are Pastors of them And in this they subserve Christ in all the parts of his office 1. Under his Prophetical office they are to Teach the Churches to observe all things whatsoever he hath commanded them deliver open to them that Holy doctrine which they have received from the Apostles that sealed it by Miracles and delivered it to the Church And as in Christs name to perswade and exhort men to duty opening to them the benefit and the danger of neglect 2. Under Christs Priestly office they are to stand between God and the People and to enquire of God for them and speak to God on their behalf and in their name and to receive their Publick Oblations to God and to offer up the sacrifice of Praise and Thanksgiving on their behalf and to celebrate the Commemoration of the sacrifice of Christ upon the Cross and in his name to deliever his Body and Blood and Sealed Covenant and benefits to the Church 3. Under his Kingly office a Paternal Kingdom they are to Proclaim his Laws and Command obedience in his Name and to Rule or Govern all the flock as Overseers of it and to reprove admonish censure and cast out the obstinately impenitent and confirm the weak and approve of Professions and Confessions of Penitents and to Absolve them by delivering them pardon of their sin in the name of Christ. Sect. 21. 14. This work must be done for the ends mentioned in the Definition To his own Safety Comfort and Reward it is necessary that those Ends be sincerely intended For the comfort and Satisfaction of the Church and the validity of the Ordinances Sacraments especially to their spiritual benefit it is necessary that these ends be professed to be intended by him and that they be really intended by themselves Sect. 22. 15. By this the Popish case may be resolved Whether the Intention of the Priest be necessary to the Validity and success of Sacraments The reality of the Priests Intention is not necessary to the Validity of them to the people For then no ordinance performed by an hypocrite were Valid nor could any man know when they are Valid and when not But that they may be such administrations as he may comfortably answer for to God his sincere Intention is Necessary And that they be such as the People are bound to submit to it is necessary that he profess a sincere Intention For if he purposely Baptize a man ludicrously in professed jest or scorn or not with a seeming intent of true Baptizing it is to be taken as a Nullity and the thing to be done again And that the ordinances may be blessed and effectual to the Receiver upon Promise from God it is necessary that the Receiver have a true intent of receiving them to the ends that God hath appointed them Thus and no further is Intention necessary to the validity of the Ordinance and to the success The particular ends I shall not further speak of as having been longer already then I intended on the Definition Sect. 23. But the principal thing that I would desire you to observe in order to the decision of our controversie hence is that the Ministry is first considerable as a Work and Service and that the Power is but
out of the fire and to love our neighbours as our selves and therefore to see a man yea a town and Country and many Countries lie in sin and in a state of misery under the Wrath and Curse of God so that they will certainly be damned if they die in that condition and yet to be silent and not Preach the Gospel to them nor call them home to the state of life this is the greatest cruelty in the world except the tempting and driving them to hell To let the precious things of the Gospel lie by unrevealed even Christ and pardon and holiness and eternal life and the communion of Saints and all the Church Ordinances and withal to suffer the Devil to go away with all these souls and Christ to lose the honour that his grace might have by their conversion certainly this in it self considered is incomparably more cruelty to men then to cut their throats or knock them on the head as such and as great an injury to God as by omission can be done I need not plead this argument with a man that hath not much unmand himself much less with a Christian. For the one is taught of God by nature to save men out of a lesser fire then Hell and a lesser pain then everlasting torment to the utmost of his power And the other is taught of God to love his brother and his neighbour as himself If the Love of God dwell not in him that seeth his brother in corporal need and shutteth up the bowels of his compassions from him how then doth the love of God dwell in him that seeth his brother in a state of damnation Cursed by the Law an enemy to God and within a step of everlasting death and desperation and yet refuseth to afford him the help that he hath at hand and all because he is not ordained Sect. 24. Let this be considered of as in any lower case If a man see another fall down in the streets shall he refuse to take him up because he is no Physician If the Country be infected with the Plague and you have a Soveraign medicine that will certainly cure it with all that will be ruled will you let them all perish rather then apply it to them because you are not a Physitian and that when the Physitians are not to be had If you see the poor naked may no one make them cloaths but a Taylor If you see the enemy at the Walls will you not give the City warning because you are not a Watch-man or on the Guard If a Commander die in fight any man that is next may take his place in case of Necessity Will you see the field lost for a point of Order because you will not do the work of a Commander A hundred such cases may be put in which its plain that the substance of the work in which men can do a great and necessary good is of the Law of Nature though the regulating of them in point of order is oft from Positive Laws but the Cessation of the obligation of the Positives about Order doth not disoblige us from the common Law of Nature For then it should allow us to lay by humanity Sect. 25. To this some may say that Its true we may preach in such cases but not as Ministers but as private men and we may baptize as private men in Necessity but we may do nothing that is proper to the Ministry To this I answer God hath not made the Consecration of the Bread and Wine in the Eucharist nor yet the Governing of the Church the only proper acts of the Ministry To preach the word as a constant service to which we are separated or wholly give up our selves and to baptize ordinarily and to congregate the Disciples and to Teach and Lead them in Gods worship are all as proper to the Ministry as the other And these are works that mens eternal happiness lieth on If you would have an able gifted Christian in China Tartary Indostan or such places supposing he have opportunity to speak but occasionally as private men and not to speak to Assemblies and wholly give up himself to the work and gather Churches and set a foot all Church Ordinances among them you would have him unnaturally cruell to mens souls And if you would have him give up himself to these works and yet not be a Minister you speak contradictions For what 's the office of a Minister but a state of Obligation aod power to exercise the Ministeâ—ial acts As it s nothing else to be a Physitian supposing abilites but to be obliged and impowred to do the work of a Physitian The works of the Ministry are of Necessity to the salvation of mens souls Though here and there one may be saved without them by privater means yet that 's nothing to all the rest It is the salvation of Towns and Contreyes that we speak of I count him not a man that had rather they were all damned then saved by an unordained man Sect. 26. The End of Ordination ceaseth not when Ordination faileth the Ministerial works and the benefits to be thereby conveyed are the Ends of Ordination therefore they cease not This is so plain that I perceive not that it needs explication or proof Sect. 27. Nature and Scripture teach us that Ceremonies give place to the substance and matters of meer Order give place to the Duty ordered and that Moral Natural duties cease not when meer Positives cease But such is the case before us Ordination is the ordering of the work If that fail and the work cannot be rightly Ordered it follows not that it must be cast off or forborn On this account Christ justified his Disciples for plucking ears of Corn on the Sabbath day Necessity put an end to the Duty of Sabbath keeping but the duty of preserving their lives continued On this account he justifieth his own healing on the Sabbath day sending them to study the great rule Go learn what this meaneth I will have Mercy and not Sacrifiâ—e So here he will have Mercy to souls and Countreyes rather then Ordination On this account he saith that The Priests in the Temple break the Sabbath and are blameless and he tells them what David did when he was hungry and they that were with him how he eat the shewbread which out of Necessity was not lawfull for him to eat but only for the Priests and yet he sinned not therein Sect. 28. Moreover the Church it self is not to cease upon the ceasing of Ordination nor to hang upon the will of Prelates Christ hath â—ot put it in the power of Prelates to deny him a Church in any countries of the world For he hath first determined that particular Churches shall be and that determination ceaseth not and but secondly that they shall have Pastors thus ordained He is not to lose his Churches at the pleasures of an envious or negligent man But so it would be
if Pastor must cease when Ordination ceaseth For though wâ—thout Pastors there may be communities of Christians which are parts of the universal Church yet there can be no Organized Political Churches For 1. Such Churches consist essentially of the Directing or Ruling Part and the Ruled Part as a Republick doth 2. Such Churches are Christian Associatioâ—s for Communion in such Church Ordinances which without a Pastor cannot ordinarily at least be administred And therefore without a Pastor the Society is not capable of the End and therefore not of the form or name though it be a Church in the fore-granted sence Nay indeed if any should upon necessity do the Ministerial work to the Church and say he did it as a Private man it were indeed but to become a Minister pro tempore under the name of a private man If Paul had not his Power to destruction but to Edification neither have Prelates And therefore the Acts are null by which they would destroy the Church Their Power of Ordering it such as they have occasionally enableth them to disorder it that is If they miss in their own work we may submit but they have no authority to destroy it or do any thing that plainly conduceth thereunto Sect. 29. The ceasing of Ordination in any place will not either disoblige the people from Gods publick Worship Word Prayer Praise Sacraments Neither will it destroy their Right to the Ordinances of God in Church communion But this it should do if it should exclude a Ministry therefore c. The Major is proved 1. In that the Precept for such Publick worship is before the precept for the right ordering of it He that commandeth the Order supposeth the thing ordered 2. The precept for publick worshâ—p is much in the Law of Nature and therefore indispensable and it is about the great and Necessary duties that the honour of Gods add saving of men and preservation of the Church lieth on It is a standing Law to be observed till the coming of Christ. And the Rights of the Church in the excellent Benefits of Publick Ordinances and Church order is better founded then to depend on the Will of ungodly Prelates If Prince and Parliament faâ—l and all the Governours turn enemies to a Common-wealth it hath the means of Preservation of it self from ruine lest in its own hands or if the Common-wealth be destroyed the Community hath the Power of self-preservation and of forming a Common-wealth again to that end The life and being of States specially of mens eternal happiness is not to hang upon so slender a peg as the corrupt will of a few Superiours and the mutable modes and circumstances of Government nor a Necessary End to be wholly laid upon an uncertain and oft unnecessary means The children lose not their Right to Food and Rayment nor are to be suffered to famish when ever the Steward falls out with them or falls asleep or loseth the Keyes Another servant should rather break open the doors and more thanks he shall have of the Father of the family then if he had let them perish for fear of transgressing the bounds of his calling If incest that capital disorder in procreation were no incest no crime but a duty to the Sons and daughters of Adam in case of Necessity because Order is for the End and thing ordered then much more is a disordered preservation of the Church and saving of souls and serving of God a duty and indeed at that time no disorder at all Sect. 30. 7. Moreover if the failing of Ordination should deprive the world of the preaching of the word or the Churches of the great and necessary benefits of Church Ordinances and Communion then one man yea thousands should suffer and that in the greatest matters for the sin and wilfulness of others and must lie down under such suffering lest he should disorderly redress it But the consequent is against all Justice and Reason Therefore the Antecedent is so to Sect. 31. In a word it is so horrid a conclusion against Nature aâ—d the Gospel and Christian sence that the honour of God the fâ—uits of Redemption the being of the Church the salvation or comfort of mens souls must all be at the Prelates mercy that a considerate Christian cannot when he is himself believe it that it should be in the power of heretical malicious or idle Prelates to deny God his honour and Christ the fruit of all his sufferings aâ—d Saints their Comforts and sinners their salvation and this when the remedie is before us and that it is the will of God that all these evils should be chosen before the evil of an unordained Ministry this is an utterly incredible thing Sect. 32. Argument 2. Another Argument may be this If there may be all things essential to the Ministry without humane Ordination then this Ordination is not of Necessity to its Essence But the Antecedent is true therefore so is the consequent That there be a people qualified to receive a Pastor and persons qualified to be made Pastors and that God hath already determined in his Law that Pastors there shall be and how they shall be qualified is past all dispute So that nothing remains to be done by man Ordainers Magistrates or People but to determine who is the man that Christ describeth in his Law and would have to be the Pastors of such a flock or a Minister of the Gospel and then to solemnize his entrance by an Investiture And now I shall prove that a man may be a Minister without the Ordainers part in these Sect. 33. If the will of Christ may be known without Ordination that this man should be the Pastor of such a People or a Minister of the Gospel then may a man be a Minister without Ordination But the will of Christ may be known c. ergo Sect. 34. Nothing needs proof but the Antecedent For it is but the signification of the will of Christ that conferreth the Power and imposeth the Duty And that his will is sometime signified concerning the individual person without Ordination is apparent hence 1. The Description of such as Christ would have to preach the Gospel is very plain in his holy Canons in the Scripture 2. His Gifts are frequently so eminent in several persons as may remove all just occasion of doubting both from the persons themselves and others 3. Their suitableness to a People by interest acquaintance c. may be as notable 4. The Peoples common and strong affection to them and theirs to the People may be added to all these 5. There may be no Competitor at all or none regardable or comparable and so no controversie 6 The Necessities of the People may be so great and visible that he and they may see that they are in danger of being undone and the Church in danger of a very great loss or hurt if he deny to be their Pastor 7. The Magistrate also may call and command him
prevail with Papists Italians or French to give us such a proof 2. It is a thing impossible for any man now alive to prove the Regular Ordination of all his Predecessors to the Apostles daies yea or any Ordination at all How can you tell that he that ordained you did not counterfeit himself to be Ordained Or at least that he was not ordained by an unordained man or that his Predecessors were not so It is a meer impossibility for us to know any such thing we have no Evidence to prove it Sect. 8. Object But it is probable though not certain for the Church proceedeth by such Rules and taketh the matter to be of so great weight that there is no probability that they would suffer any to go for Pastors or Bishops that are unordained in so great a case Answ. 1. All this is no certainty and therefore no proof and no satisfaction to the mind of a Minister in the forementioned doubts 2. Yea we have so great reason to be suspicious in the case that we cannot conclude that we have so much as a probabâ—ly Sect. 9. For 1. We know that there is so much selfishness and corruption in man as is like enough to draw them to deceit Ordainers may be bribed to consecrate or ordain the uncapable and the Ordained or Consecrated may be tempted to seek it in their incapacity and many may be drawn to pretend that they were Ordained or Consecrated when it was no such matter And so there is not so much a a Probability Sect. 10. 2. And we know that there were so many heresies abroad and still have been and so much faction and Schism in the Church that we cannot be sure that these might not interrupt the succession or that they drew not our predecessors to counterfeit a Consecration or Ordination when they had none or none that was regular Sect. 11. 3. And we know our selves that the thing hath been too usual When I was young I lived in a village that had but about twenty houses And among these there were five that went out into the Ministry One was an Old Reader whose Original we could not reach Another was his son whose selfâ—Ordination was much suspected The other three had Letters of Orders two of them suspected to be drawn up and forged by him and one that was suspected to Ordain himself One of them or two at last were proved to have counterfeit Orders when they had continued many years in the Ministry So that this is no rare thing Sect. 12. Among so many temptations that in so many ages since the Apostles dayes have befallen so many men as our predecessors in the Ministry or the Bishops predecessors have been it were a wonder if all of them should scape the snare So that we have reason to take it for a thing improbable that the succession hath not been interrupted Sect. 13. And we know that in several ages of the Church the Prelates and Priests have been so vile that in reason we could expect no better from men so vicious then forgery and abuse he that reads what Gildas and others say of the Brittish and what even Baronius much more Espencaeus Cornelius Mus. and others say of the Romanists yea he that knows but what state the Bishops and Priests have been in and yet continue in in our own dayes will never think it an improbable thing that some of our predecessors should be guilty either of Simony or other vice that made them uncapable or should be meer usurpers under the name of Bishops and Ministers of Christ. Sect. 14. Argument 2. If uninterrupted Regular Ordination of all our Predecessors be Necessary to the Being of the Ministry then can no Bishop or Pastors whatsoever comfortably Ordain For who dare lay his hand on the head of another and pretend to deliver him authority in the name of Christ that hath no assurance nor probability neither that he hath any Commission from Christ to do it But the Consequent will be disowned by those that dispute against us therefore so should the Antecedent be also Sect. 15. Argument 3. If there be a Necessity of an uninterrupted succession of true Regular Ordination then no man can know of the Church that he is a member of or of any other Church on earth that it is a true Church By a Church I mean not a Community but a Society not a company of private Christians living together as Christians neighbours but a Politick Church consisting of Pastor and people associated for the use of publick Ordinances and Communion therein But the consequent is false c. Sect. 16. The Major or consequence is certain For no man can know that the Church is a true Political Organized Church that knows not that the Pastor of it is a true Minister of Christ. Because the Pastor is an Essential constitutive part of the Church in this acceptation And I have proved already that the truth of the Ministry cannot be known upon the Opponents terms And for the Minor I think almost all Church members will grant it me For though they are ready enough to accuse others yet they all take their own Churches for true and will be offended with any that question or deny it Sect. 17. Argument 4. If there be a Necessity of an uninâ—errupted succession of true Ordination then cannot the Church or any Christian in it know whether they have any true Ministerial administrations whether in Sacraments or other Ordinances For he that cannot know that he hath a Minister cannot know that he hath the administration of a Minister But the consequent is untrue and against the comfort of all Christians and the honour of Christ and is indeed the very doctrine of the Infidels and Papists that call themselves Seekers among us Sect. 18. Argument 5. If the Churches and each member of them are bound to submit to the Ministry of their Pastors without knowing that they are regularly ordained or that they have an uninterrupted succession of such Ordination then are they quo ad Ecclesiam true Pastors to them and their administrations valid though without Ordination or such a succession But the Antecedent is true and granted by all that now we have to deal with Though they will not grant a known unordained man is to be taken for a Minister or one whose succession had a known intercision Yet they will grant that if the Nullity be unknown it freeth not the people from the obligation to their Pastors Sect. 19. Bellarmine lib 3. de Eccles. c. 10. was so stalled with these difficulties that he leaves it as a thing that we cannot bâ— resolved of that our Pastors have indeed Potestatem Ordinis Iurisdictionis that is that they are true Pastors And he saith that Non habemus certitudinem nisi Moralem quod illi sint vere Episcopi But when he should prove it to us that there is a Moral Certainty he leaves us to seek and gives us
none such as is granted therefore c. And what proof is there of Archbishops then Sect. 23. Their first proof is from the Apostles But they will never prove that they were fixed Bishops or Archbishops I have proved the contrary before But such an itinerant Episcopacy as the Apostles had laying by their extraordinaries for my part I think should be continued to the world and to the Church of which after Another of their proofs is from Timothy and Titus â— who thy say were Archbishops But there is full evidence that Timothy and Titus were not fixed Bishops or Archbishops but Itinerant Evangelists that did as the Apostles did even plant and settle Churches and then go further and do the like See and consider but the proofs of this in Prins unbishoping of Timothy and Titus Such Planters and Itinerants were pro tempore the Bishops of every Church where they came yet so as another might the next week be Bishop of the same Church and another the next week after him yea three or four or more at once as they should come into the place And therefore many Churches as well as Ephesus and Creet its like might have begun their Catalogue with Timothy and Titus and many a one besides Rome might have begun their Catalogue with Peter and Paul Sect. 24. Another of their proofs is of the Angels of the seven Churches which they say were Archbishops But how do they prove it Because those Churches or some of them were planted in chief Cities and therefore the Bishops were Metropolitans But how prove they the consequence By their strong imagination and affirmation The Orders of the Empire had not then such connection and proportion and correspondency with the Orders of the Church Let them give us any Valid proof that the Bishop of a Metropolis had then in Scripture times the Bishops of other Cities under him as the Governor of them and we shall thank them for such unexpected light But presumption must not go for proofs They were much later times that afforded occasion for such contentions as that of Basil and Anthymius Whether the bounds of their Episcopal Jurisdiction should change as the Emperours changed the State of the Provinces Let them prove that these Asian Angels had the Bishops of other Churches and the Churches themselves under their jurisdiction and then they have done something Sect. 25. But if there were any preheminence of Metropolilitans neer these times it cannot be proved to be any more then an honorary Primacy to be Episcopus primae sedis but not a Governour of the rest How else could Cyprian truly say even so long after as is before alledged that none of them was a Bishop of Bishops nor imposed on others but all were left free to their own consciences as being accountable only to God Sect. 26. Yea the Reverend Author above mentioned shews Dâ—ssertat de Episcop 4. cap. 10. Sect. 9 10 alibi that there were in those times more Bishops then one in a City though not in una Ecclesia aut Coeâ—u And the like hath Grotius oft So that a City had oft then more Churches then one and those Churches had their several Bishops and neither of these Bishops was the Governour of the other or his Congregation much less of the remoter Churches and Bishops of other Cities And this they think to have been the case of Peter and Paul at Rome yea and of their immediate successors there And so in other places Lege Dissert 5 c 1. Sect. 27. When the great Gregory Thaumaturgus was made Bishop of Neocaesarea he had but seventeen Christians in his City and when he had increased them by extraordinary successes yet we find not that he had so much as a Presbyter under him And if he had it s not likely that Musonius his first and chief entertainer would have been made but his Deacon and be the only man to accompany him and comfort him in his retirement in the persecution and that no Presbyter should be mentioned which shews that Bishops then were such as they were in Scripture-times at least in most places and had not many Churches with their Presbyters subject to them as Dâ—ocâ—san Bishops have And when Comana a small place not far off him received the faith Gregory Ordained Alexander the Colliar their Bishop over another single Congregâ—tion and did not keep them under his own Pastoral charge and Government Vid. Greg. Nysâ—n in vita Thaumat Sect. 28. But because that our Dâ—ocesan Bishops are such as the Archbishops that first assumed the Government of many Churches and because we shall hardly drive many from their presumption that Timothy and Titus were Archbishops besides the Apostles I shall now let that supposition stand and make it my next Argument that Argument 3. Ordination by Archbishops is not necessary to the Being of Ministers or Churches Our English Bishops were indeed Archbishops therefore Ordination by them is not Necessary It is not the Name but the office that is pleaded Necessary Sect. 29. And for the Major I think it will not be denyed All that I have to do with Protestants and Papists do grant the Validity of Ordination by Bishops And for the Minor it is easily proved The Bishops that are the Governours of many Churches and their Bishops are Archbishops The Bishops of England were the Governours of many Churches with their Bishops therefore they were Archbishops The Major will be granted And for the Minor I prove it by parts 1. That they were by undertaking the Governours of many Churches 2. And of many Bâ—shops Sect. 30. He that is the Governour over many Congregations of Christians associated for the publick Worship of God and holy communion and Edification under their Proper Pastors is the Governour of many Churches But such were our English Bishops therefore c. That such Societies as are here defined are true Churches is a truth so clear that no enemy of the Churches is is able to gainsay with any shew of Scripture or reason they being such Churches as are described in the Scriptures And 2. That our Ministers were true Pastors if any will deny as the Papists and Separatists do I shall have occasion to say more to them anon Sect. 31. Argument 4. If Ordination by such as the English Bishops be of Necessity to the Ministry and Churches then was there no true Ministry and Churches in the Scripture times nor in many years after But the consequent is false therefore so is the Antecedent The reason of the Consequence is because there were no such Bishops in those times and this is already proved they being neither the Itinerant Apostolical sort of Bishops nor the fixed Pastors of particular Churches besides which there were no other Sect. 32. Argument 5. If Ordination by such as the English Prelates be Necessary to the Being of the Ministry and Churches then none of the Protestants that have not such Prelates which is almost all are
of the Churches and Ministry and the substance of worship it self and the Salvation of men souls As if it were better for Churches to be no Churches then not Prelatical Churches or for souls to be condemned then to be saved by men that are not Prelatical I speak not these things to exasperate them though I can expect no better but in the grief of my soul for the sad condition that they would bring men into Sect. 32. 26. They lay a very dangerous snare to draw Ministers to be guilty of casting off the work of God Flesh and blood would be glad of a fair pretence for so much liberty and ease O how fain would it be unyoakt and leave this labourious displeasing kind of life And when such as these shall perswade them that they are no Ministers they may do much to gratifie the flesh For some will say I am at a loss between both wayes I cannot see the lawfulness of Prelacy and yet they speak so confidently of the nullity of all other callings that I will forbear till I am better resolved Another will say I find my self to be no Minister and therefore free from the Obligation to Ministerial Offices and I will take heed how I come under that yoak again till I have fuller resolution Another will scruple being twice Ordained and so will think it safer to surcease At least they tempt men to such resolutions that would discharge them from so hard a work Sect. 33. 27. By this means also they make the breaches that are among us to be uncurable and proclaim themselves utterly unreconcileable to the most of the Protestant Churches For if they will have no reconciliation or communion with them till they shall confess themselves no Churches and cast off all their Ministers they may as well say flatly they will have none at all For no reasonable man can imagine or expect that ever the Churches should yield to these terms When they are declared no Ministers or Churches you cannot then have Communion with them as Ministers or Churches Sect. 34. 28. And it is easie to see how much they befriend and encourage the Papists in all this Is it not enough that you have vindicated the Pope from being the Antichrist but you must also openly proclaim that Rome is a true Church their Priests true Priests their Ordinances and Administrations Valid but all the Protestant Churches that are not Prelatical are indeed no Churches their Ministers no Ministers c. Who would not then be a Papist rather then a member of such a Protestant Church How can you more plainly invite men to turn Papists unless you would do it expresly and with open face Or how could you gratifie Papists more Sect. 35. 29. And truly if all these evils were accomplâ—shed the Ministers forsaken iniquity let loose the Ordinances prophaned by unworthy men c. we could expect nothing but that the judgements of God should be poured out upon us for our Apostacy and that temporal plagues involuntary should accompany the spiritual plagues that we have chosen and that God should even forsake our land and make us a by word and an hissing to the Nations and that his judgements should write as upon our doors This is the people that wilfully cast out the Ministers and mercies of the Lord. Sect. 36. 30. And if all this were but accomplished in the Conclusion I may be bold to ask what would the Devil himself have more except our damnation it self If he were to plead his own cause and to speak for himself would he not say the very same as these Learned Reverend Disputers do would he not say to all our graceless people Hear nâ—t these Ministers they are no true Ministers Ioyn not in Communion with their Churches they are no true Churches I doubt not but he would say many of the same words if he had leave to speak And should not a man of any fear be afraid and a man of any piety be unwilling to plead the very cause of Satan and say as he would have them say by accusing so many famous Churches and Ministers as being none indeed and drawing the people so to censure them and forsake them This is no work for a Minister of Christ. Sect. 37. Besides what is here said I desire those whom it doth concern that are afraid of plunging themselves into the depth of guilt and horror that they will impartially read over my first sheet for the Ministry which further shews the aggravations of their sin that are now the opposers and reproachers of them Consider them and take heed Sect. 38. But again I desire these Brethren to believe that as it is none of the Prelatical Divines that I here speak of but those that thus nullifie our Church Ministry while they own the Ministry and Church of Rome so it is none of my desire to provoke even these or injure them in the least degree But I could not in this sad condition of the Church but propound these hainous evils to their consideration to provoke them to try and to take heed lest they should incur so great a load of guilt while they think they are pleading for Order in the Church How can there be any charity to the Church or to our brethren in us if we can see them in such a gulf of sin as this and yet say nothing to them for fear of provoking them to displeasure Sect. 39. And I think it necessary that all young men that are cast by their arguings into temptations of falling with them into the same transgressions should have the case laid open to them that they may see their danger and not by the accusations of Schism be led into far greater real Schism with so many other sins as these Sect. 40. Yet is it not my intent to justifie any disorders or miscarriages that any have been guilty of in opposition to the Prelacie And if they can prove that I have been guilty of any such thing my self I shall accept of their reproof and condemn my sin as soon as I can discern it Only I must crave that the usual way of presumption affirmation or bare names of crimes be not supposed sufficient for Conviction without proof and before the cause is heard And also I do profess that for all that I have here said against the English Prelacy and though I earnestly desire it may never be restored yet were I to live under it again I would live peaceably and submissively being obedient and perswading others to obedience in all things lawfull CHAP. IX The sinfulness of despising or neglecting Ordination Sect. 1. IT is a thing so common and hardly avoided for men in opposing one extream to seem to countenance the other and for men that are convinced of the evil of one to run into the other as the only truth that I think it necessary here to endeavour the prevention of this miscarriage and having said so much
much with Christian comfort when you cannot say that you are sent of God and have nothing but your own overweening conceits of it Could you but say I entered by the way that God appointed and was not my own Judge you might have some more boldness and confidence of Gods assistance Sect. 34. Reas. 18. The most that plead against Ordination that are worthy the name of sober Christians do plead but against the Necessity of it and cannot deny it to be lawful and should not all the reasons before mentioned prevail with you to submit to a lawful thing Sect. 35. Reas. 19. And if it be thus undenyable that men must not be their own Judges it will soon appear that Ministers are the standing Judges of mens fitness for this work because no other Judges are appointed to it or capable of it It must be an ordinary stated way of Approbation that can give us satisfaction for if God had left the case at large for men to go to whom they will it would be all one as to go to none at all but to be Judges themselves And if a standing way of Approbation must be acknowledged let us enquire where it is to be found and look which way you will and you shall find no other but this which is by men of the same Calling with them that are to be Ordained Sect. 36. For 1. Magistrates it cannot be none that I know pretend to that Magistrates in most of the world are Infiâ—els and therefore cannot there be Ordainers and none of them hath the work committed to them by Christ nor do any that I know assume it to themselves Sect. 37. And 2. The people it cannot be For 1. No man can shew a word of precept or example for it nor prove that ever God did give them such a power Consent or Election is all that can be pretended to by them 2. It is a work that they are commonly unable for the Schollars may as well Try and Approve of their Schoolmaster We confess the People must by a judgement of discretion endeavour to find out the best they can but if they had not helps and if they were also called to a judgement of direction and decision what work would they make Do the Major vote or the Minor either in most or almost any Congregations understand whether a man know the meaning of the Scripture or to be able to defend the truth or whether he be Heretical or found in the faith c. God would not set men on a work that is thus beyond the line of their Capacity It is a thing not to be imagined that they that call us to be their Teachers should already be commonâ—y able to Judge whether we are sound or unsound and able to teach them or not for this importeth that they know already as much as we for wherein they are ignorant they cannot judge of us And if they know as much already what need have they of our Teaching 3. And it is contrary to the subjection and inferiority of their Relation they that are commanded to learn and obey us as their Guides may yet consent or choose their Teachers when Approved or to be Approved by abler men but they cannot be imagined to be appointed by God to Ordain their own Overseers this is a most ungrounded fiction Sect. 38. Reas. 20. On the other side it is the Pastors of the Church and only they that are fitted to be the standing Approvers or Ordainers as will appear in these particulars 1. It is they that are justly supposed to be of competent abilities to try a Minister If here and there a Gentleman or other person be able that is a rarity and therefore no standing way for the Church in Ordaining Ministers can be gathered thence 2. Ministers are doubly devoted to God and to his Church and therefore should have and ordinarily have the tenderest care of the Church 3. It is justly supposed that Ministers are ordinarily the most pious and conscionable men that are to be had or els they are too blame that choose them to be Ministers And therefore they may be expected to be most faithful in the work 4. And they are fewer and have lesser perverting interests and therefore are like to be less divided in such determinations then the people that are so many and of so many interests and minds that if it were not for the Moderation of Magistrates and Ministers they would almost everywhere be all to pieces one being for one man and another for another some for one of this mind and way and some for one of another some for the Orthodox and some for the Heretical 5. Lastly it is Ministers whose Office God hath tyed Ordination to and who have time to wait upon it as their duty so that lay all this together and I think the first Proposition is proved for the Necessity ordinarily of the Pastors Approbation and the sinfulness of neglecting it Sect. 39. Prop. 2. It is only the Pastors of one particular Church but also the Pastors of Neighbour chuâ—ches that hold Communion with that Church that should regularly Approve or Ordain Ministers though I deny not but he may be a Minister that hath no Ordination but by the Pastors of a particular Church yet I conceive that this is not a regular course Sect. 40. My reasons are these 1. Because if it be ordinarily tyed to the Pastors of the same Church only to Ordain then it will be done ordinarily without any Pastors at all For most particular Churches in the world have but one Pastor and when he is dead there is none left to Ordain and therefore others or none must do it in such cases Sect. 41. And 2. If there be one left and all the power be left in him the welfare of the Church would run too great an hazzard if every man shall be Ordained a Minister that can procure the Approbation of a single Pastor the Church will be subjected to most of the lamentable miseries before mentioned supposing that men were judges for themselves Sect. 42. And 3. We find in Scripture that it was not the way appointed by the Holy Ghost for single Pastors to Ordain The forecited Texts and examples are a sufficient proof Sect. 43. If any say that the Ruling Elders may concur I answer Though I make no great matter of it nor would not raise a contention about it yet I must say that I never yet saw any satisfactory proof that ever God did institute such Elders as this Objection meaneth in the Church that is 1. Such as are not Ordained but come in by meer Election 2. And such as have the Power of Discipline and Oversight without Authority to preach or administer the Sacraments I think these are but humane creatures though I doubt not but there may be such as Actually shall forbear preaching and administration of the Sacraments when some of their colleagus are fitter for it Sect. 44.
Ministry is not alike necessary in all times and places but with great variety it is exceeding necessary in some Countreys and not in others but useful in some degree in most as I conceive § 36. If the Question be whether such a Ministry be useful in these Dominions or not I have answered before that in some darker and necessitous parts where ignorance doth reign and Ministers or able ones at least are scarce there such aâ— exercise of the Ministry is necessary but in other parts it is not of such necessity yet much work there may be for such or for those in the next Chapter mentioned in most Countreys of them therefore I shall next speak CHAP. II. Of fixed Pastors that also participate in the work of the unfixed § 1. IT is not only the unfixed Ministers that may lawfully do the fore-described work but the fixed Pastors of particular Churches may take their part of it and ordinarily should do somewhat toward it though not so much as they that are wholly in it § 2. I shall here shew you 1. What such may do 2. On what terms 3. And then I shall prove it And 1. They may as Ministers of Christ go abroad to preach where there are many ignorant or ungodly people in order to their Conversion 2. They may help to Congregate Believers into holy Societies where it is not already done 3. They may Ordain them Elders in such Churches as they Congregate 4. They may oft enquire after the welfare of the Neighbour Churches and go among them and visit them and strengthen them and admonish the Pastors to do their duties 5. They may instruct and teach the Pastors in publike exercises 6. They may exercise any acts of Worship or Discipline upon the people of any particular Church which giveth them a due invitation thereto 7. They may publikely declare that they will avoid Communion with an impious or heretical Church or Pastor § 3. But 2. As to the mode or terms it should be thus performed 1. No Pastor of a single Church must leave his flock a day or hour without such necessary business as may prove his Call to do so We must not feign a Call when we have none or pretend necessities He that knows his obligations to his particular charge and the work that is there to be done methinks should not dare to be stepping aside unless he be sure it is to a greater work § 4. And 2. No Pastor of a Church should be busie to play the Bishop in another mans Diocess nor suspect or disparage the parts or labours of the proper Pastor of that Church till the sufferings or dangers of the Church do evidently warrant him and call him to assist them § 5. 3. No Minister of Christ should be so proud as to overvalue his own parts and thereupon obtrude himself where there is no need of him though there might be need of others upon a conceit that he is fitter then other men to afford assistance to his Brethren When the case is really so he may judge it so especially when his Colleagues or fellow Ministers judge so too and desire him to the work but Pride must not send out Ministers § 6. 4. A Minister that hath divers fellow Presbyters at home to teach and guide that Church in his absence may better go out on assisting works then other men And so may he that hath help that while from Neighbour Presbyters or that hath such a charge as may bâ—ar his absence for that time without any great or considerable loss § 7. 5. And a man that is commanded out by the Magistrate who may make him a Visiter of the Churches near him may lawfully obey when it would not have been fit to have done it without such a command or some equivalent motive § 8. 6. A man that is earnestly invited by Neighbour-Ministers or Churches that call out to him Come and help us may have comfort in his undertaking if he see a probability of doing greater good then if he denyed them and if they give him satisfactory reasons of their Call § 9. 7. Men of extraordinary abilities should make them as communicative and useful to all as possibly they can and may not so easily keep their retirements as the Weak may do § 10. 8. And lastly No man should upon any of these pretences usurp a Lordship over his Brethren nor take on him to be the stated Pastor of Pastors or of many Churches as his special Charge It is one thing to do the common work of Ministers abroad by seeking mens Conversion and the planting of Churches or else to afford assistance to many Churches for their preservation establishment or increase and it s another thing to take charge of these Pastors and Churches as the proper Bishop or Overseer of them The former may be done but I know no warrant for the later § 11. That fixed Ministers may do all these forementioned works with the aforesaid Cautions I shall briefly prove 1. By some general Reasons speaking to the whole and 2. By going over the particulars distinctly and giving some reason for each part § 12. And 1. It is certain that a Minister doth not cease to be a Minister in general nor to be an Officer authorized to seek the Discipling of them without and Congregating them by his becoming the Pastor of a particular Church therefore he may still do the common works of the Ministry where he hath a Call as well as his Pastoral special work to them that he hath taken special care of As the Physitian of an Hospital or City may take care also of other persons and cure them so he neglect not his charge § 13. 2. A Minister doth not lay by his Relation or Obligations to the unconverted world nor to the Catholike Church when he affixeth himself to a special charge And therefore he may do the work of his Relations and Obligations as aforesaid Yea those works in some respects should be preferred because there is more of Christs interest in the Universal Church or in many Churches then in one and that work in which the most of our ultimate End is attained is the greatest work that in which God is most honoured the Church most edified and most honour and advantage brought to the Gospel and cause of Christ should be preferred But ordinarily these are more promoted by the Communication of our help to many as aforesaid then by confining it to one particular Church The commonest good is the best § 14. 3. Oft-times the Necessity of such Communicative labours is so apparently great that it would be unmercifulness to the Churches or souls of men to neglect them As in case of Reforming and setling Churches upon which Luther Melanchthon Chytraeus Bugenhagius Pomeranus Calvin and others were so oft imployed As also in case of resisting some destructive heresies In which case one able Disputant and prudent adviser and person that hath interest in the
that lawfully already therefore c. There is few Associations but some one man is so far esteemed of by all that they give him an actual or virtual Presidency or more why then may they not agree expresly so to do § 18. 8. Lastly The so common and so antient practice of the Churches should move us to an inclination to reverence and imitation as far as God doth not forbid us and we have no sufficient reason to deter us of which more anon § 19. Yet are not they to be justified that raise contentions for such a Presidency and lay the Churches Peace upon it I see not yet but that it is a thing in it self indifferent whether a man be President a moneth a year or for his life and therefore I plead only for condescending in a case indifferent for the Churches peace though accidentally order may make it more desirable in one place and jealousies and prejudice or danger of usurpation may make it less desirable in another place But none should judge it necessary or sinful of it self § 20. If you ask What Power shall these stated Presidents have I answer 1. None can deny but that it is fit that in every Association of Churches there should be a certain way of Communication agreed on And therefore that some one should be chosen to receive such Letters or other matters that are to be Communicated and to send them or notice of them unto all This is a service and the power of doing such a service cannot be questionable while the service is unquestionable § 21. 2. It is meet that some be appointed to acquaint the rest as with business so with times and places of meeting the nomination of such times and places or the acquainting others with them when agreed on is a service that none can justly question and therefore the lawfulness of the power to do it may not be questioned § 22. Object But what 's this to Government this is to make them Servants and not Governors Answ. It is the more agreeable to the will of Christ that will have that kind of greatness sought among his Ministers by being the servants of all § 23. But 3. He may also be the stated Moderator of their Disputations and Debates this much I think will easily be granted them and I am sure with some as I shall shew anon this much would seem satisfactory The Principal President or Master of a Colledge is thought to have a convenient precedency or superiority though he have not a Negative voice And why the President in an Association of Pastors should have a greater Power I see as yet neither necessity nor reason § 24. But 4. If Peace cannot otherwise be obtained the matter may be thus accommodated without violation of the Principles or Consciences of the Episcopal Presbyterian or Congregational party 1. Let it be agreed or consented to that no man be put to profess that it is his judgement that Bishops should have as jure divino a Negative voice in Ordination This was never an Article of Faith it is not necessary to be put among our Credenda It is only the Practice that is pretended to be necessary and a submission to it Seeing therefore it is not to be numbred with the Credenda but the agenda let Action without professed Belief suffice 2. Yea on the same reasons if any man be of a Contrary judgement and think himself bound to declare it modestly moderately and peaceably let him have liberty to declare it so his practice be peaceable 3. This being premised Let the President never Ordain except in case of necessity but with the presence or consent of the Assembly of the Associated Pastors 4. And let the Pastors never Ordain any except in cases of Necessity but when the President is there present nor without his Consent And in Cases of Necessity as if he would deprive the Churches of good Ministers or the like the Episcopal men will yield it may be done § 25. If some think the President Must be one and others only think he May be one it is reasonable if we will have peace that our May be yield to their Must be For so we yield but to what we confess lawful but if they should yield it must be to what they judge to be sinful If it be not lawful to hold their Must that is that a Bishop hath a Negative voice yet is it lawful to forbear de facto to Ordain till he be one except it be in case of Necessity § 26. If in an Association there be a company of young or weak Ministers and one only man that is able to try him that is offered to the Ministry as to his skill in the Greek and Hebrew tongues and his Philosophy c. is it not lawful here for all the rest to consent that they will not Ordain any except in cases of Necessity but when the foresaid able man is one Who can doubt of this And if it be lawful in this case it is much more lawful when both the ability of the said person and the Peace of the Churches doth require it or if it be but the last alone I think it may well be yielded to § 27. But the Episcopal men will object if every man shall have leave to Believe and Profess a Parity of Ministers the President will but be despised and this will be no way to Peace but to Contention Answ. You have but two remedies for this and tell us which of them you would use The first is to force men by Club-law to subscribe to your Negative voice or not to hold the contrary The second is to cast them all out of the Communion of the Churches that are not in judgement for your Negative voice though they be Moderate Peaceable Godly men And he that would have the first way taken is a Tyrant and would be a Cruel Persecutor of his Brethren as good as himself And he that would take the second way is both Tyrannous and Schismatical and far from a Catholike peaceable disposition and if all must be cast out or avoided by him that are not in such things of his opinion he makes it impossible for the Churches to have peace with him § 28. But they will further object If in Necessity they shall Ordain without the President this Necessity will be ordinarily pretended and so all your offers will be in vain Answ. Prevent that and other such inconveniences by producing your weightiest reasons and perswading them or by any lawful means but we must not have real Necessities neglected and the Churches ruined for fear of mens unjust pretences of a Necessity that 's but a sad Cure § 29. But on the other side it will be objected This is but patching up a peace If I think that one man hath no more right then another to a Negative voice why should I seem to grant it him by my practice Answ. As when we come to Heaven
granted that are unlawfully and upon mistake desired § 37. Lastly understand also that when I speak of yielding to this Negative voice in Ordination to the President of such an Association I intend not to exclude the Presbyterie of a particular Church where it is sufficient from the said Power and exercise of Ordination of which I am to speak in the the following Chapter which is of the President of such a Presbyterie CHAP. IV. It is Lawful for the Presbyters of a particular Church to have a fixed President during life § 1. I Come now to the most Ancient fixed Bishop that the Church was acquainted with except the meer Episcopus Gregis the Overseer of the flock and that is A President of many Elders in one particular Church The Diocesan Bishop was long after this The first Bishops if you will call them so in the Church were the first mentioned Itinerant Bishops that were sent abroad to convert souls and gather Churches and afterward took care to water and confirm them The next sort of Bishops and the first so called were the fixed Pastors of particular Churches that cannot be proved to have any superiority over Presbyters The third sort of Bishops in time and the first fixed Bishops that were superiours to other Pastors were these Presidents of the Presbyteries of particular Churches And these are they that now we have to speak of And I shall prove that it is not unlawful to have such § 2. But first I must tell you what I mean and shew you that such may be had among us I have in one of the former Disputations defined a particular Câ—urch It should ordinarily consist of no more then may hold personal Communion together in Gods publick Worship But yet take notice 1. That it tendeth to the strength and honour of it that it be not too small but consisting of as many as are well capable of the Ends. 2 And it is lawfull for these to have some other meeting places for part of the Church besides the principal place which is for the whole Chappels of ease may lawfully be made use of for the benefit of the weak and lame and aged that cannot alwayes or often come to the common Assembly And where such Chappels are not it is lawfull to make use of convenient houses Yea if there were no Place to be had sufficiently capacious of a full Assembly or else if persecution forbad them to meet it might still be but one Church though the members met in several houses ordinarily as five hundred in one and three hundred in another or one hundred only in several places every one going to which house he pleased and having several Pastors that in Society and by Consent did guide them all But though somewhat disorderly may be born with in cases of Necessity yet 1. As it is Necessary to the Ends and so to the Being of a particular Church that they be a Society capable of personal Communion and the personal Teaching Guidance and Oversight of the same Pastors So 2. It is desirable as much tending to Order and Edification that all of them that are able do frequently meet in one Assembly for the Worshipping of God with one heart and mouth And this is the Church I speak of § 3. It is not of Necessity to the Being of such a particular Church that it have more Pastors then one And when one only is the Pastor or Governour that one alone may do all the works of a Pastor or Governour For what else is his Office but the state or Relation of a man obliged and authorized to do such works The Learned Dr. H. H. thinketh that the Apostles planted none in Scripture times but single Pastors or Bishops called also Presbyters in every Church with Deacons under them without any other Presbyters subject or assistant over that Church This I conceive cannot be proved nor so much as the probability of it nay I think at least a probability if not a certainty of the contrary may be proved of some Churches But yet it is most likely that it was so with many Churches And reason tells us that the thing being in it self indifferent was suted by the Apostles to the state of the particular Churches that they planted A small Church might well have a single Pastor when a large Church especially in times of persecution when they must assemble in several houses at once required more Some places might have many persons fit for the Office and some but one Which cases must needs have some Variety § 4. Where there are more Pastors in such a Church then one I know of no Necessity that one should have any superiority over another nor can I prove that it was so from the beginning Some Divines of the Prelatical Judgement think that this was an Ordinance of the Apostles at the first planting of such Churches Others of them think that it was of their appointment but not actually existent till after Scripture times Others of them think that as Hierom saith it began when factions rose in the Church not by Divine Ordination but Ecclesiastical agreement for the preventing or cure of schism § 5. The first Church that we find it in in History is that of Alexandria And Alexandria was a place exceedingly given to sedition tumults and divisions the contentions between Cyril and Orestes the murder of Hypatia by Peter and his company the assault made upon Orestes by Ammonius the other Nitrian Monks and many such feats in the dayes of Theophilus Dionysius and up to the beginning do shew what they were And Socrates saith of them expresly li. 7. cap. 13. that The people of Alexandria above all other men are given to Schism and contention for if any quarrel arise at any time among them presently hainous and horrible offences use to follow and the tumult is never appeased without great blood-shed such were the Alexandrians § 6. But yet it is certain that the Original of this custom of setting up one as President or chief Presbyter in a particular Churâ—h cannot be found out so as to say by whom and when it was first brought in But if it began upon the death of Mark at Alexandria it must needs be long before the death of Iohn the Apostle in that Church what ever other Churces did But it seems that there was then a difference and indifferency in this point and that other Churces did not presently imitate the Churches of Alexandria and Rome herein He that reads Clemens Epistle to the Corinthians without partiality I think will be of Grotius mind before cited Epist. ad Gal. ad Bignon that Clemens knew not any such Prelacy among the Corinthians when he wrote that Epistle And so we may say of some other Witnesses and Churches in those times and afterwards in many places § 7. It is not another Order of Ministers or Office that was in such Churches distinct from the Presbyters that assisted them
Bishops of a Diocess and contend for it so eagerly § 19. And 2. I further answer you We will leave you not a rag of this Objection to cover your nakedness For if any Pastors or Parish Bishops be more ignorant then others and unfit to Teach and Rule their flocks without the assistance teaching or direction of more able meâ— we all agree that its the duty of such men to Learn while they are Teachers and to be Ruled while they are Rulers by them that are wiser For as is said a Parity in regard of office doth not deny a disparity of gifts and partâ—â— And we constantly hold that of men that are equal in regard of office the younger and more ignorant should learn of the aged that are more able and wise and be Ruled by their advice as far as their insufficiency makes it necessary And will not this suffice § 20. And 3. If this suffice not consider that Associated Pastors are linked together and do nothing in any weighty matters of common concernment or of private wherein they need advice without the help and directions of the rest And a young man may govern a Parish by the advice of a Presbyterie and also of Associated able Pastors as well as such Bishops as we have had have governed a Diocess § 21. And yet 4. If all this suffice not be it known to you that we endeavour to have the best that can be got for every Parish and Novices we will have none except in case of meer necessity And we have an act for rejecting all the insufficient as well as the scandalous and negligent and any of you may be heard that will charge any among us with insufficiency Sure I am we are cleansing the Church of the insufficient and scandalous that the Prelates brought in as fast a we can if any prove like them that since are introduced we desire that they may speed no better What side soever they be on we desire able faithfull men and desire the ejection of the insufficient and unfaithfull And youth doth not alway prove insufficiency Witness Timothy whose youth was not to be despised At what age Origen and many more of old began is commonly known Vigelius was Bishop at twenty years of age the Tridentine Bishop We will promise you that we will have none so young to be Parish Presbyters as Rome hath had some Popes and Cardinals and Archbishops and Bishops Nor shall any such ignorant insufficient men I hope be admitted as were commonly admitted by the Prelates § 22. Object 5. But the Apostles and Evangelists had a larger circuit then a Parish and therefore so should their Successors have Answ. I grant you that they had a larger circuit and that herein and in their ordinary work they have successors And we consent that you shall be their Successors Gird up your loins and travail about as far as you please and preach the Gospel to as many as will receive you and sure the Apostles forced none and convert as many souls as you can and direct them when you have done in the way of church-Church-communion and do all the good that you can in the world and try whether we will hinder you Have you not liberty to do as the Apostles did Be ye servants of all and seek to save all and take on you thus the care of all the Churches and see who will forbid such an Episcopacy as this § 23. Object 6. But it seems you would have none compelled to obey the Bishops but they only that are willing should do it and so men shall have liberty of conscience and anarchy and parity and confusion will be brought into the Church Answ. 1. I would have none have liberty for any certain impiety or sin And yet I would have no sin punished beyond the measure of its deserts And I would not have preachers made no Preachers unless the Church may spare them because their judgements are against Diocesan Bishops and therefore I would have none silenced or susspended for this 2. And what is it that you would have that 's better Would you have men forced to acknowledge and submit to your Episcopacy And how Small penalties will not change mens judgements nor consciences Silencing or death would deprive the Church of their labours and so we must lose our Teachers lest they disobey the Bishops If this be your cure it disgraceth your cause We desire not Prelacy at so dear a rate It s a sad order that destroyes the duty ordered § 24. Object But this is to take down all Church-Government if all shall have what Government they list Answ. 1. Was there no Church-Government before the dayes of Constantine the Emperour 2. Do you pretend to antiquity and fly from the Antient Government as none You shall have the same means as all the Bishops of the Church had for above three hundred years to bring men to your obedience and is that nothing with you Why is it commonly maintained by us all that the Primitive state was that purest state which after times should strive to imitate if yet it was so defective as you imagine 3. And why have you still pretended to such a power and excellent usefulness in the Prelatical Government if now you confess that it is but anarchy and as bad as nothing without the inforcement of the Magistrate What Magistrate forceth men to obey the Presbyteries now in England Scotland or many other places 4. Yet it is our desire that the Magistrate will do his duty and maintain order in the Church and hinder disorders and all known sin but so as not to put his sword into the hand or use it at the pleasure of every party that would be lifted up Let him prudently countenance that way of Government that tendeth most to the good of the Churches under his care but not so as to persecute silence or cast out all such as are for a different form in case where difference is tolerable 5. And in good sadness is it not more prudent for the Magistrate to keep the sword in his own hands if really it be the sword that must do the work If Episcopal Government can do so little without the compulsion of the Magistrate so that all the honour of the good effects belongeth to the sword truly I think it prudence in him to do his part himself and leave Bishops to their part that so he may have the honour that it seems belongs unto his office and the Bishop may not go away with it nor the Presbyterie neither Let the secular Bishop have the honour of all that Order and unity that ariseth from compulsion and good reason when he must have the labour and run the hazzard if he do it amiss and let the Ecclesiastical Bishops have the honour of all that order and unity that ariseth from their management of the spiritual sword and Keyes 6. And lastly I answer that this is not the subject that you
few years ago For my part I heartily wish you free from persecution if you are not But again I tell you that which I suppose you know that as free a Toleration of Prelacy in England as there is of Presbyterie were the likelyest way to bring you into perpetual contempt For we cannot but know that besides a few Civil engaged Gentlemen Ministers and others your main body would consist of those that for their notorious impiety scandal or ignorance are thought unmeet for church-Church-communion by others and that when you came to exercise Discipline on them they would hate you and fly from you as much as ever they did from Puritans and if you did indulge them and not reform them or cast them out your Church would be the Contempt of the sober part of the world and your own sober members would quickly relinquish it for shame For the Church of England if you would needs be so called would be taken for the sink of all the other Churches in England This is a clear and certain truth that is easily discerned without a Prophetick spirit and the dishonour of all this would reflect upon your Prelacy § 33. 5. And further I answer your Objection that it is not the insufficiency of other Church-government in comparison of Prelacy that was the inlet of our Heresies and Divisions but it was the Licentiousness of a time of war when all evil spirits are turned loose and the subtilty of the Papists that have taken advantage to spawn among us the Quakers and Levellers and Behemists and other Paracelsians and the Seekers to confound and dishonour us if they could and to promote their cause And in times of war especially when such changes in the Civil state ensue and so many adversaries are watching to sow tares such things are common § 34. 6. And you cannot say that it comes from the insufficiency of other Government in comparison of yours because you see no other Government setled instead of yours so far as to be seconded by the sword or secular power no nor so far as to have a word of command or perswasion to the people to obey it except an Ordinance that in most places was hindered from execution nor is there any one Government so much as owned alone by the Magistrate Besides that the Civil power it self restraineth not those that you speak of as to the most of them § 35. 7. Lastly if you would compare your Prelacy with other Government compare them where the case is equal Hath not Presbyterie in Scotland and in France with much less help and countenance from the Magistrate kept out Heresies and divisions as much at least as ever Prelacy did It is certain that it hath § 36. And yet I must add that the multitude of Sects and Heresies that sprung up in the first and second and third Ages was no such dishonour to the form of Government then used in the Church as should encourage any man to dislike or change it If it was Prelacy that was used then swarms of Sects and Heresies may come in notwithstanding Prelacy even in better hands then yours But if it were not Prelacy that was then the Government Heresies are no more a shame to that Government now § 37. I know many Readers will think that this writing that purposely comes for Peace should not be guilty of repeating and remembring the faults of others nor speak to them so plainly as is liker to exasperate then pacifie But to these I say 1. Their Objections which they insist on cannot be answered but by this opening of the truth And 2. The truth is those men that own all the abuses and persecutions of the late Prelates and are impenitent as to their guilt and wish and would have the same again are no fit materials for a concordant frame If their business be destroying they will never well joyn with us in building and in healing Repentance is the best Ingredient in our Salve We consent to the same conditions that we propose and will thank them if they will help us to Repentance especially of such sins as are destructive to the Churches peace § 38. And the Godly Moderate Episcopal men do concur with us in the blaming of the abuses of their party Saith that good and peaceable Bishop Hall in his modest offer to the Assembly pag. 3. I should be a flatterer of the times past if I should take upon me to justifie or approve of all the carriages of some that have been entrusted with the Keyes of Ecclesiastical Government or to blanch over the corruptions of Consistorial Officers in both these there was fault enough to ground both a Complaint and Reformation and may that man never prosper that desires not an happy reformation of whatsoever hath been or is amiss in the Church of God § 39. Object 9. But it is not only the abuses of Episcopacy but the thing it self that hath been Covenanted against in England and opposed nor is it only the English Prelacy but all Episcopacy and therefore your motion for another species is like to find but small acceptance § 40. Answ. It is not true that all Episcopacy hath been Covenanted against or taken down in England Nor is it true of any of the sorts of Episcopacy which I have here mentioned It was only that which was then existent that was taken down and only the English frame of Arch-bishops Bishops Deans and the rest as here they Governed that was Covenanted against Of which I shall speak more anon in answer to the Objections of others § 41. Object 10. You haue covetously seized on the Revenues of the Bishops and made your selves fat with their Possessions and this was the prize that you aimed at in taking them down Answ. The world seeth the falshood of this slander in the open light and therefore for your credit sake you were best recant it England knoweth that the Bishops lands were sold and given to the Souldiers and not to the Presbyters It maintained the Army and not the Ministry And that the Dean and Chapters lands is gone the same way or the like to pay the debts of the State And that Presbyters have none of them all save that here and there one that had about ten or twenty or thirty pound a year have somewhat in Augmentation that the Churches may not be left to Readers and blind Guides as they were in the Prelates dayes I that have a fuller maintenance then most in all the Country where I live do receive but about eighty pound and sometimes ninety pound per annum and did I need to pull down Prelacy for this § 42. I Come now to the Objections of the other side who will be offended with me for consenting for peace to so much as I here do And 1. Some will say that we are engaged against all Prelacy by Covenant and therefore cannot yield to so much as you do without the guilt of perjury § 43.
Answ. That this is utterly untrue I thus demonstrate 1. When the Covenant was presented to the Assembly with the bare name of Prelacy joyned to Popery many Grave and Reverend Divines desired that the word Prelacy might be explained because it was not all Episcopacy that they were against And thereupon the following Concatenation in the parenthesis was given by way of explication in these words that is Church-government by Arch-bishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Arch-deacons and all other Ecclesiastical Officers depending on that Hierarchy By which it appeareth that it was only the English Hierarchy or frame that was Covenanted against and that which was then existent that was taken down § 44. 2. When the house of Lords took the Covenant Mr. Thomas Coleman that gave it them did so explain it and profess that it was not their intent to Covenant against all Episcopacy and upon this explication it was taken and certainly the Parliament were most capable of giving us the due sense of it because it was they that did impose it § 45. 3. And it could not be all Episcopacy that was excluded because a Parochial Episcopacy was at the same time used and approved commonly here in England § 46. 4. And in Scotland they had used the help of Visitors for the Reformation of their Churches committing the care of a County or large Circuit to some one man which was as high a sort of Episcopacy at least as any I am pleading for Besides that they had Moderators in all their Synods which were temporary Bishops § 47. 5. Also the chief Divines of the late Assembly at Westminster that recommended the Covenant to the Nations have professed their own judgements for such a Moderate Episcopacy as I am here defending and therefore they never intended the exclusion of this by the Covenant § 48. Object 2. By this we shall seem mutable while we take down Episcopacy one year and set it up again the next Answ. We desire not the setting up of that which we have taken down and therefore it is no mutability § 49. Object 3. But this will prepare for the restauration of the old Episcopacy By such degrees it invaded the Church at first and if we let in the preparatory degree the rest in time is like to follow all that we can do is little enough to keep it out § 50. Answ. 1. If we had no other work to do we would do this as violently as you desire but we have the contrary extream to take heed of and avoid and the Churches Peace if it may be to procure 2. As we must not take down the Ministry lest it prepare men for Episcopacy so neither must we be against any profitable exercise of the Ministry or desirable Order among them for fear of introducing Prelacy 3. Nor is there any such danger of it as is pretended as long as the Magistrate puts not the sword into their hands and no man can be subjected to them but by his own Consent what need we fear their encroachments on our liberties 4. It is not in your power to hinder the Species of Episcopacy that is pleaded for from being introduced but only to with-hold your own consent and hinder peace and unity For any Minister that will can esteem another his superiour and be ruled by him and do nothing without his consent These are the actions of his own free-will 5. As long as you are free from violence if you find an evil or danger you may draw back § 51. Object 4. Have we not smarted by them late enough already shall we so soon be turning back to Aegypt Answ. That which you have smarted by we desire you not to turn back to but that which is Apostolical pure and profitable to the Church and that 's not Aegypt § 52. Object 5. You do all this for Peace with Episcopal Divines and where is there any of them that is worthy so studious a Pacification Do they not commonly own their former impieties and persecutions 〈◊〉 they not meer formalists and enemies to practical Godliness Would they not ruine the Church and do as they have done if they had power Hath God brought them down for their own wickedness and shall we set them up again § 53. Anâ—w 1. All are not such as you describe Many of them are godly able men that desire and endeavour the good of the Church 2. If there were none in this age worthy of our communion yet if we will have a lasting peace we must extend the terms of it so far as to comprehend all that are fit for Communion And such we may easily know there will be of this opinion throughout all ages 3. And most of the Churches in the world being already for a higher Prelacy then this we should agree with them as far as well we may § 54. Object 6. But the â—arliament have enacted in the settlement of the Civil Government that Popery and Prelacy shall not be tolerated Answ. That is the English Prelacy excluded by the Covenant and that as it would be exercised by violence and forced upon dissenters It s known what Prelacy was in England and they cannot rationally be interpreted to speak against any but what was among us and taken notice of under that name You see the same Power allow a Parochial Episcopacy and also Approvers of all that are admitted to publick preaching and you see they allow an Itinerant Ministry in Wales and they join Magistrates and Ministers for the ejecting of the insufficient Minister and they never forbad or hindered a stated Presidency or any thing that I have pleaded for yea they continued a Moderator of the Assembly at Westminster for many years even to his death And what fuller evidence would you have that it is not any such Episcopacy whose liberty they exclude under the name of Prelacy Only they would not have the Hierarchy by Law-Chancellors to govern the Church and that by force of the secular power annexed unto theirs and so they deny them Liberty to deprive all other men of their liberty But this is nothing to the mattâ—r in hand § 55. To conclude let it be noted in answer to all other objections that the Presidency or preheminence pleaded for doth enable no man to do harm but only give themselves advantage to do good They can hinder no man from preaching or praying or holy living or improving his abilities to the good of the Church Nor can they Govern any man further then they have his own Consent All which being well considered I may conclude that this much may be granted in order to the healing and Reforming of the Churches CHAP. VI. The sum of the foregoing Propositions and the Consistency of them with the Principles of each party and so their aptitude to Reconcile § 1. THE summ of all that I have propounded is that though we cannot we may not embrace the Government by Prelacy as lately
common to other Churches was never denyed by any author Words may not break square where the things are agreed If the name of a Bishop displease let them call this man a Moderator a President a Superintendent an Overseer Only for the fixedness or change of this person let the ancient and universall practice of Gods Church be thought worthy to oversway And if in this one point N. B. wherein the distance it so narrow we could condescend to each other all other circumstances and appendances of varying practices or 〈◊〉 might without any difficulty be accorded But if there must be a difference of judgement in these matters of outward Policy why should not our hearts be still one why should such a diversity be of Power to endanger the dissolving of the bond of brotherhood May we have the grace but to follow the truth in Love we shall in these several tracts overtake her happily in the end and findâ— her embracing of Peace and crowning us with blessedness So far Bishop Hall so that you see that only the fixing of the Moderator or President will satisfie such as he and so with him and such as he for my part I am fully agreed already § 4. And here by the way because there are so many Episcopal separatists of late that hazzard the souls of their partial followers and because the right habituating of the mind with Peace is an excellent help to a sound understanding and the escaping the errors and hainous sins that Faction engageth too many in I therefore make it my request to all that read these lines but soberly to read over that one Book of Bishop Halls called the Peace-maker once or twice which if I could procure I think I should do much to the Peace of these Churches and to the good of many endangered souls that by passionate and factious leaders are misguided § 5. The same Reverend man in his Humble Remonstrance hath these words Pag. 29 30 31. The second is intended to raise envy against us as the uncharitable censurers and condemners of those Reformed Churches abroad which differ from our Government wherein we do justly complain of a slanderous aspersion cast upon us We love and honour those Sister Churches as the dear spouse of Christ we bless God for them and we do heartily wish unto them that happiness in the Partnership of our adminâ—stration which I doubt not but they do no less heartily wish unto themselves Good words you will perhaps say but what is all this fair complement if our act condemn them For if Episcopacy stand by Divine right what becomes of these Churches that want it Maâ—ice and ignorance are met together in this unjust aggravatiâ—n 1. Our position is only affirmative implying the justifiableness and holiness of an Episcopal calling without any further implication Next when we speak of Divine right we mean not an express Law of God requiring it upon the absolute Necessity of the Being of a Church what hinderances soever may interpose but a Divine institution warranting it where it is and â—equiring it where it may be had Every Church therefore which is capable of this form of Government both may and ought to affâ—ct it but those particular Churches to whom this power and faculty is denyed lose nothing of the true essence of a Church though they miss some thing of their glory and perefection And page 32. Our form of Government differs little from their own save in the perpetuity of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderatorship and the exclusion of that Lay-Presbyterie which never till this age had footing in the Christian Church And Page 41 42. Alas my Brethren while we do fully agree in all these and all other Doctrinal and Practical points of Religion why will you be so uncharitable as by these frivolous and causeless Divisions to â—end the seamless coat of Christ It it a Title or a Retinue or a Ceremony a Garment or a Colour or an Organ Pipe that can make us a different Church whiles we preach and profess the same saving truth whiles we desire as you profess to do to walk conscionably with our God according to that one Rule of the Royall Law of our Maker whiles we oppose one and the same common enemy whiles we unfeignedly endeavour to hold the unity of the Spirit in the bonds of Peace For us we make no difference at all in the right and interest of the Church betwixt Clergy and Laity betwixt the Clergy and Laity of one part and of another we are all your true Brethren we are one with you both in heart and brain and hope to meet you in the same heaven but if ye will needs be otherwise minded we can but bewail the Churches misery and your sin You hear how this good Bishop was far from a separation § 6. How contrary to this is the foresaid writing of Dr. Hide which I instance in because it is come new to my hand who stigmatizeth the front of his book with the brand of separation and that of one of the most rigid and unreasonable kinds Thus he begins When Conscientious Ministers cannot associate in the Church and Conscientious Christians cannot go to Church and Customary Christians go thither either to little purpose because to no true worship or to great shame because to no true Ministers t is fit the Church should come to private houses Doth he not begin very wisely and charitably What could the most Schismatical Papist say more What! no true worship no true Ministers and but Customary Christians that come thither Yes and that 's not all he pursues it with an exprobration that we are faln from our Religion p. 4. and yet that 's not all he adds Here seems yet to be a very bad certainty of their Religion and how can there be a better Certainty of their salvation unless that we may gratifie their singularity more then our own veracity we will say There may be a company of good Christians out of the Communion of Saints or a Communion of Saints out of Christs Catholike Church Should we laugh or weep at such a man as this What! no communion of Saints but with the separating party of the Prelates Unhappy we that live in England and can meet with so small a number of these Saints Is the Catholike Church confined to this party and Salvation to this Chunch Transcendent Papal arrogancy It s well that these Prelates are not the only Key-keepers of heaven for we see how we should then be used I must tell this Dr. and all of his mind that it is an easier way to Heaven then we dare hope to come thither by to joyn our selves to their separating Communion of Saints and live as the most that we are acquainted with that are of that Saint-like Communion He had been better have talked at these rates to men of another Age or Nation then to us that see the lives of their adherents We never
changed our Religion nor our Church What if he read his prayers and I say mine without book or what if he pray in white and I in black or what if he kneel in receiving the Eucharist and I sit or stand or what if he use the Cross in baptisme and I baptize no better then the Apostles did without it do these or such like make us to be of two Religions Do I change my Religion if I read with a pair of spectacles or if I look towards the South or West rather then the East c. We see what these men would make the Christian Religion to be Were the Apostles no Christians because they had no kneeling at the Eucharist nor Cross in Baptism nor Surplice nor at least our Common Prayer-book c Dare you say they were no Christians or yet that Christian Religion was one thing then and another thing now And for our Churches we do not only meet in the same places but we have the same doctrine the same worship in every part though he talk of our no true worship as if Praying Praising God c. were no true worship the things changed were by the imposers and defenders see Dr. Burgess Rejoynder professed to be no parts at all of worship but meer accidents we have the same people save here and there a few that separate by yours and others seducement and some vile ones that we cast out we have abundance of the same Ministers that we had And yet must we have no worship Ministry Communion of Saints or Salvation because we have only a Parochial and not a Diocesan Episcopacy Forsooth we have lost our Religion and are all lost men because our Bishops have but single parish-Parish-churches to oversee which they find a load as heavy as they can bear and we have not one Bishop to take the Government of an hundred or two hundred Churches At Rome he is a damned man that believeth not in the Pope and is out of the Catholike Church because he is out of the subjection of the Pope and with these men we are lost men if we never so much believe in Christ because we believe not in an Archbishop and are out of the Catholike Church and Communion of Saints because we will not be ruled by such Rulers as these And what 's all this to such Counties as this where I live and most else in England that I hear of that know of no Bishop they have and they rejected none nor doth any come and command them any Obedience Must we be unchristened unchurcht and damned for not obeying when we have none to obey or none that calls for our obedience But I shall let these men pass and leave them in their separation desiring that they had Catholike spirits and principles This much I have said to let men see that there is no possibility of our union with this sort that are resolved on a separation and that it is not these Novelists and Dividers but the antient Episcopal party of England that we can easily agree with § 7. The next that I shall instance in that was agreed with these Principles of ours is the late Reverend and Learned Bishâ—p Vsher of whose Concord with us I have two proofs The one was his own profession to my self The other is his own writings especially his Propositions given in to King Charls now printed called The Reduction of Episcopacy to the form of Synodical Government received in the ancient Church which consisteth of four Propositions having first proved that all Presbyters have the power of Discipline and Church-government the first alloweth the single Rector of the Parish to take notice of the scandalous reprove admonish and debar them from the Lords Table The second is that in every Rurall Dâ—anry all the Pastors within the Precinct may by the Chorepiscopus or Suffragan be every month Assembled in a Synod and according to the Major part of their voices he conclude all matters that shall be brought into debate before them as Excommunication c. The third is for a Diocesan Synod once or Twice a year where by the consent of the Major part of the Rectors all things might be concluded by the Bishop or Superintendent call him whether you will or in his absence by one of the suffragans whom he deputes to be Moderator The fourth is for Provincial and National Synods in like sort § 8. And when I had perused these papers in M. S. I told him that yet one thing was left out that the Episcopal party would many of them stick at more then he and that is a Negative voice in Ordination in the President to which and the rest I proposed this for accommodation in brief 1. Let every particular or Parish Church have a Bishop and Presbyters to assist him where possibly they can be had 2. Let all these Associate and their several Associations have a stated President 3. Let all men be at liberty for the name whether they will call him a Bishop President Moderator Superintendent or the like 4. And for the Negative voice in Ordination let all Ministers of the Assâ—ciation agree that de facto they will not Ordain without him but in Cases of Necessity but let every man be left free to his own Principles on which he shall ground this practice and not be bound to consent that de jure a Negative vote is due to the President These terms did I propose to the Bishop for Accommodation and intreated him to tell me plainly his judgement whether they are satisfactory and sufficient for the Episcopal party to yield to for Peace and Communion and his answer was this They are sufficient and modâ—rate men will accept them but others will not as I have tryed for many of them are offended with me for propounding such terms And thus this Reverend Bishop and I were agreed for Peace in a quarter of an hour the truth of whâ—ch I solemnly profess and so would all the Ministers and Christians in England if they were not either wiser or foolisher honester or dishonester then he and I. And this I leave on Record to Posterity as a testimony against the dividers and contenders of this age That it was not long of men of the temper and principles of this Reverend Archbishop and my self that the Episcopal party and their dissenting Brethren in England were not speedily and heartily agreed for we actually did it To no honour of mine but to the honour of this peaceable man and the shame of the unpeaceable hinderers or refusers of our Reconciliation let this testimony live that Posterity may know whom to blame for our Calamities they all extoll Peace when they reject it and destroy it § 9 For a third witness of the Reconcileableness of the Moderate Episcopal party on these terms I may well produce Dr. Holdsworth who subscribed these same Propositions of Bishop Vsher to the King and therefore was a Consenter to the same way of
Accommodation § 10. A fourth witness is Dr. Forbs of Scotland who having written purposely a Book called his Irenicon for Accommodation on such terms I need to say no more of him but refer you to the Book I shall name no more of the Episcopal party These four are enow to my purpose § 11. That the Presbyterians of England specially are willing to close upon these terms of a fixed Moderator I prove 1. By the profest Consent of that Reverend Learned servant of Christ Mr. Thomas Gataker a Member of the late Assembly at Westminster who hath professed his judgement of this matter in a Book against Lilly I refer you to his own words for brevity sake § 12. My next witness and for brevity many in one shall be Mr. Geree and the Province of London citing him in their Ius Divinum Ministerii pag. Append. 122. the words are these That the Ancient Fathers in the point of Episcopacy differ more from the high Prelatist thâ—n from the Presbyterian for the Presbyterians alwayes have a President to guide their actions which they acknowledge may be perpetual durante vita modo se bene gesserit or temporary to avoid inconvenience which Bilson takes hold of as advantagious because so little discrepant as he saith from what he maintaineth See the rest there § 13. 3. Beza the Leader against Prelacy saith de grad Minist Evang. Instituti Divini est ut in omni coetu Presbyterorum unus sit qui ordine praeat praesit reliquis It is of Divine Institution that in every Assembly of Presbyters there be one that go before and be above the rest And dividing Bishops into Divine Humane and Diabolical he makes the Humane tolerable Prelacy to be the fixed President § 14. 4. Calvin who is accused for ejecting Episcopacy besides what he writes of it to Card Sadolet saith in his Institut lib. 4. cap. 4. § 1. Ea cautione totam suam Oeconomiam composuerunt Ecclesiae veteris Episcopi ad unicam illam Dei verbi normam ut facile videas nihil fere hac parte habuisse à verbo Dei alienum § 2. Quibus ergo docendi munus injuâ—ctum erat eos omnes nominabant Presbyteros Illi ex suo numero in singulis civitatibus unum eligebant cui specialiter dabant titulum Episcopi ne ex aequalitate ut fâ—â—ri solet dissidia nascerentur Neque tamen sic honore dignitate superior erat Episcopus ut Dominium in Collegas haberet sed quas partes habet Consul in Senatu ut referat de negotiis sententias roget consulendo monendo hortando aliis praeâ—at authoritate sua totam actionem regat quod decretum Communi Consilio fuerit exequatur id munus sustinebat Episcopus in Presbyterorum coetu § 4. fine Gubernationem sic constituti nonnulli Hierarchiam vocarunt nomine ut mihi videtur improprio certe scripturis inusitato Cavere enim voluit spiritus sanctus nequis principatum aut dominationem somniaret quum de Ecclesiae gubernatione agitur Verum si rem omisso vocabulâ— intueamur N. B. reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab ea quam Deus verbo suo praescripsit This he writes after the mention of Archbishops and Patriarcks as well as of Bishops governing in Synods § 15. Where by the way let me give you this observation that Bishops Governing but in Synods can have no other power of Government then the Synods themselves have But Synods themselves as such are not directly for Government but for Concord and Communion of Churches and so consequently for well-governing the several flocks Nor hath a Synod any Governing Power over a particular Pastor as being his superiour appointed to that end but only a Power of Consent or Agreement to which for unity and communion sake he is consequentially obliged not by Virtue of Gods Command that requireth us to obey the Higher Power for three Pastors are not made so the Rulers of one but by virtue of Gods commands that require us to do all things in Unity and to maintain the Peace and Concoâ—d of the Churches and to avoid Divisions and discord § 16. If any think that this doth too much favour the Congregational way I must tell him that it is so true and clear that the Episcopal men that are moderate acknowledge it For instance the Reverend Bishop Vsher did without asking of himself profess to me that it was his judgement that certainly Councils or Synods are not for Government but for Vnity and that a Bishâ—p out of Council hath the same Governing Power as all the Council though their vote may bind him for Vnity to consent § 17. This being so it must needs follow that an Archbishop or the President of a National Provincial Diocesan or Classicall Assembly or of any Association of the Pastors of many Churches hath no superiour Governing power over the Parochial or Congregational Bishop of one Church but only in concurrence with the Synod a Power of Determining by way of Agreement such points as he shall be obliged for Unity and Communion to consent to and perform if they be not contrary to the word of God This evidently follows from this Reverend Archbishops doctrine and the truth § 18. And if any shall think that the Presbyterians will not yield that a particular Church do ordinarily consist but of one full Congregation I confute them by producing their own Concessions in the London Ministers Ius Divinum Ministerii Append pag. 123. they plainly say that The later Bishops were Diocesan the former that is the Bishops of the first or ancient times were Bishops only of one Congregation And pag. 82. they say These Angels were Congregational not Diocesan In the beginning of Christianity the number of Believers even in the greatest Cities were so few as that they might well meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And thâ—se were called the Church of the City and therefore to ordain Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one in Scripture Thus far they yield to the Congregational men § 19. 5. One other witness of the Presbyterians readiness to accommodate on these terms I shall give and no more and that is Mr. Richard Vines a man that was most eminent for his management of the Presbyterian cause in the Assembly and at Vxbridge Treaty and in the Isle of Wight the Papers there presented to the King are to be seen in Print When we did set up our Association in this County I purposing to do nothing without advise and designing a hearty closure of all sober Godly men Episcopal Presbyterian Congregational and Erastian did consult first about it by Letters with Mr. Vines and in his answer to mine he approved of the design and thought our distance very small and yielded to a fixed Presidency though not to a Negative
guide the people And by the same rule as you will conclude it better that e. g. Wales Ireland c. have private men to read good books rather then none lest they turn heathens I may also conclude that it is better for them to have Churches and Pastors of this weaker sort then to have none and leave their children unbaptized and live without the Sacraments and church-Church-Communion and Government 2. Consider I beseech you which moves me more then any thing else the state of the Christian world In Aethiopia Syria Armenia Russia Grecia and abundance of other Churches of Christ â—here are very few Preachers but meer Readers And can any man think that it is best for all these Churches to be without Ministers and Sacraments rather then to have such O that God would give them better But till then I shall pray that he will continue these among them rather then leave them destitute I know many godly judicious men of able parts for conference that yet are unable to compose a Sermon though if they could it were a form that yet I am confident by Reading such Practical Books as are now extant and by prudent oversight might be tolerable Pastors for many a Congregation in Wales that now have none 2. In a time and place where no obligation by Magistrates Commands or Churches Agreements is laid upon us for the use of forms I am fully perswaded we should make no more use of them then Necessity compelleth us to do But the thing being lawfull the Command of a Magistrate or the agreement of the Churches may go far in moving us And indeed must prevail with us unless in cases where there are weightier Accidents to weigh down on the other side For obedience and Agreement or Concord in Lawfull things is our duty where we have not some greater reason to forbid it There is much difference between men that are left at liberty and men that are bound by lawfull Governours Yea though they do not well in commanding yet may we be bound to obey when the matter is such as belongeth to their jurisdiction and not forbidden by God 3. A man is also much to regard the minds of his people not out of man-pleasing disposition but in order to their good Prudence will tell us which way is likest to attain our Ends. Food is to be fitted to mens tempers and stomacks and Physick to their diseases If a Church be so weak that they cannot bear the disuse of forms and others so weak that they cannot bear the use of them the Pastor must fit his practice to their Edification till he can bring them to a wiser judgement that so they may receive that which indeed is most fit to edifie them Prudence must guide us in the circumstantials of worship which are left to our Determination that we may vary them as the condition of our flock requireth to their good of which more anon Prop. 5. THE Ministers and Churches that earnestly desire it should not by the Magistrate be absolutely and generally prohibited the use of a convenient stinted Liturgy Note here that I speak not of the desires of any inconsiderable persons contrary to the desires of that whole Church If a few ignorant or wilfull people should be eager for a form when the Pastor is able and willing to manage the work of God without it and the Congregation professeth that it hindereth their Edification by what accident soever I am not now questioning it is fit that those unreasonable persons should be denyed their desires in that Church rather then the whole Congregation Also if the Magistrate should perceive that a whole Congregation or many or the Pastors themselves are eager for some one particular form out of a corrupt humour and in any ill design to the disturbance of the Churches Peace or that they will needs have an unlawfull Form that for matter is erroneous or for manner absurd or apt to breed unreverence or hinder Edification the Magistrate should prohibite this Yet so that Prudence and Moderation measure out his penalties in such a sort as that he Churches Edification be not hindered by his over-rigorous correcting mens distempers But out of these and such like Cases when it is meer weakness that causeth Pastors or people to be set upon a lawfull form The Magistrate ought not to prohibite them by such restraints as shall deprive them of the liberty of worshipping God or hinder their Edification The Reasons of this Proposition are these 1. Because the thing being Lawfull no Power should causelesly restrain men from the use of Lawfull things God having left men to their Liberty none should without great reason deprive them of it 2. The Magistrate should not hinder the Peoples Edification in the manner of Gods worship But in many places a stinted Liturgy is most for the peoples Edification Therefore c. Whether it be the Ministers weakness or the peoples that makes it most usefull to them yet when the Magistrate cannot cure that weakness he must bear with them It was the weakness of Nicodemus that made him he could not bear the day-light in coming to Christ yea and such a weakness as shewed or was joyned with an unregenerate state and yet Christ would rather teach him privately then not at all 3. Where Consciences are scrupulous and think it a sin to worship publikely without a form though it be their error yet the Governors are not to drive them away from it because then they will not publikely Worship God at all And no worship is worse then a lawful form of worship 4. A Minister that is for the Necessity of a form though erroneously may be in other respects so usefull to the Church that he should not be laid by and lost to the Church for such a thing as this 5. The use of some forms as aforesaid being necessary and of other forms not only lawfull but of almost common reception through all the Churches on earth Governors should be very cautelous in denying men liberty in that which almost all the Churches have Liberty in and more even that which is their constant use Prop. 6. TO prescribe a Form of Prayer Preaching or other service where is no Necessity of it and to lay a Necessity on it as to the thing it self or the Churches Peace c. and to punish silence suspend exâ—ommunicate or reproach as Schismaticks the able godly peaceable Ministers or People that justly or unjustly dare not use it is so great a sin that no Godly Ministers should desire or attempt it nor any godly Magistrate suffer it This was the great sin of the late Magistrates and Prelates in England and it is the main difference between their party and others at this day The Magistrate doth not forbid men using a form or Liturgy though they forbid one particular Liturgy more strictly then I could wish But there is a very few of these men that I know of
what hath been said you may see which of the late English Controverted Ceremonies I take to have been Lawful and which unlawfull Too many years did I spend long agoe about these controversies and the judgement that then I arrived at I could never find reason since to change notwithstanding all the changes of the times and the helps I that have since had And it was and is as followeth § 39. 1. About Episcopacy which was the principal point concomitant with the Ceremonial Controversie I have given you my thoughts before 2. The ceremonies controverted among us were especially The surplice the gesture of Kneeling in Receiving the Lords supper the ring in Marriage Laying the hand on the Book in taking aâ— Oath the Organs and Church musick Holy daies Altars Rails and the Cross in Baptism To say nothing of the matter or form of the Prayers § 40. And 1. If the surplice be Imposed by the Magistrate as it was who is a lawfull Governor and that directly but as a Decent Habit for a Minister in Gods service I think he needlesly strained his Power and sinfully made an engine to divide the Church by making such a needless law and laying the Peace of the Church upon it But yet he medled with nothing but was within the reach of his Power in the general Some Decent Habit is Necessary Either the Magistrate or the Minister himself or the Associated Pastors must determine what I think neither Magistrate nor Synod should do any more then hinder undecency But yet if they do more and tye all to one Habit and suppose it were an undecent Habit yet this is but an imprudent use of Power It is a thing within the Magistrates reach He doth not an aliene work but his own work amiss and therefore the thing in it self being lawfull I would obey him and use that garment if I could not be dispensed with Yea though Secondarily the Whiteness be to signifie Purity and so it be made a teaching sign yet would I obey For secondarily we may lawfully and piously make Teaching signs of our food and rayment and every thing we see But if the Magistrate had said that the Primary reason or use of the Surplice was to be an instituted sacramental sign to work gâ—ace on my soul and engage me to God then I durst not have used it though secondarily it had been commanded as a decent garment New Sacraments I durst not use though a secondary use were lawfull § 41. 2. And for Kneeling at the Sacrament I doubt not at all but the imposing it and that on such rigorous terms tying all to it and casting all out of the communion of the Church or from the participation of the Sacrament that durst not use it was a very grievous sin and tended to persecution injustice and Church-dividing It is certainly in a doubtful case the safest way to do as Christ and his Apostles and the universal Church did for many hundred years That none should Kneel in publick worship on the Lords day no not in Prayer much less in receiving the Eucharist was a Custome so ancient and Universal in the Church that it was everywhere observed before general Councils were made use of and in the first general Council of Nice it was made the last Canon and other general Councils afterward renewed it so that I know not how any Ceremony can possibly pretend to greater Ecclesiastical Authority then this had And to cast out all from Church Communion in Sacraments that dare not go against the examples of Christ and his Apostles and all the Primitive Church who long received the Eucharist in another gesture and against the Canons of the first and most famous and other succeeding general Councils this is a most inhumane part Either the gesture is indifferent in it self or not If it be how dare they thus divide the Church by it and cast out Christians that scruple it when they have these and many other reasons of their scruples which for brevity I omit If they say that Kneeling is of it self Necessary and not Indifferent because it is Reverent c. then 1. They make Christ an â—mperfect Law-giver 2. They make himself or his Apostles or both to have been sinners 3. They condemn the Catholick Church of sin 4. They condemn the Canons of the Chief general Councils 5. And then if the Bishops themselves in Council should change the gesture it were unlawfull to obey them All which are consequents that I suppose they will disown What a perverse preposterous Reverence is this when they have leave to lie in the dust before and after the very act of receiving through all their confessions and prayers yet they will at other times stand and many of them sit at prayer and sit at singing Psalms of Prayer and Praise to God and yet when Christ doth invite them to a feast they dare not imitate his Apostles and universal Church in their gesture lest they should be sinfully unreverent § 42. But yet as sinfully as this Gesture was imposed for my part I did obey the imposerâ—â—nd would do if it were to do again rather then disturb the Peace of the Church or be deprived of its Communion For God having made some Gesture necessary and confined me to none but left it to humane Determination I shall submit to Magistrates in their proper work even when they miss it in the manner I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed I am sure it proves sitting lawful but I am not sure that it proves it necessary though very convenient But I am sure he hath commanded me obedience and peace § 43. 3. And for the Ring in Marriage I see no reason to scruple the lawfulness of it For though the Papists make a Sacrament of Marriage yet we have no reason to take it for any ordinance of Divine worship any more then the solemnizing of a contract between a Prince and People All things are sanctified and pure to the Pure but that doth not confound the two Tables nor make all things to be parts of Worship that are sanctified The Coronation of a King is sanctified as well as Marriage and is as much a Sacrament as Marriage and the Ceremonies of it might as well be scrupled especially when God doth seem to go before them by the example of Anointing as if he would confine them to that Ceremonie which yet was none of his intent nor is it much scrupled § 44. 4. And though the taking of an Oath be a sort of worship yet not the natural worship of the first Commandment nor the Instituted of the second but the Reverent use of his name in the third so that it is not primarily an act of worship but Reductively and Consequentially It being the principal use of an Oath to Confirm the Truth and End strife by appealing to God which appellation is indeed an acknowledgment
feather in my hat and a hay-rope for a girdle and a hair cloth for a cloak But if you should ordain that if any man serve God in any other habit he shall be banished or perpetually imprisoned or hanged in my opinion you did not well especially if you add that he that disobeyeth you must also incur everlasting damnation It is in it self lawfull to kneel when we hear the Scriptures read or when we sing Psalms but yet it is not lawfull to drive all from hearing and singing and lay them in prison tâ—at do it not kneeling And why men should have no communion in the Lords Supper that receive it not kneeling or in any one commanded gesture and why men should be forbidden to preach the Gospel that wear not a linnen surplice I cannot imagine any such reason as will hold weight at the bar of God § 6. If you say why should we not be obeyed in indâ—fferent things and why should men trouble the peace of the Church I answer 1. Subjects must obey in all things lawfull 2. But your first question should be why you should command and thus command unprofitable things will you command all men to wear horns on their head in token of pushing away their spirituall enemies and will you resolve that God shall have no service nor men any Sacraments or Church communion no nor the liberty of the common air nor salvation neither unless they will obey you And then will you condemn them and justifie your selves by saying why should not the Church be obeyed 3. You govern not perfect but imperfect men and therefore you must rule them as they are and fit your laws about things indifferent to their state and not expect perfection of understanding and obedience from them when God himself expecteth it not suppose therefore they manifest their imperfection in not discerning the Lawfulness of your commands professing that they are ready to obey them if they durst the question that neerlyer concerneth your own consciences that are the imposers to discuss is what reason you have to drive all men from Gods Church and service that suppose through their imperfection dare not conform themselves in worship to your pleasure Where hath God set you on such a work or given you any such commission 4. And where you say They should not disturb the Church I answer Are you so blind that you see not that it is you that disturb the Church If you will make such laws without necessity which common wit and reason may tell you all men are never like to be satisfied in and obey and then cast out all that will not obey them as the disturbers of the Church this is but an aggravated self-condemning If they be guilty you are so much more If they sin and disturb the Church by disobedience you disturb it much more sinfully by laying such snares as shall unavoidably procure it and then taking occasion by it to make a greater disturbance by your cruel execution If the Fly offend and deserve death by incautelous falling into the Spiders web what doth the Spider deserve that out of her own bowels spred thâ— net in the way and kils the Fly that 's taken in it yet draw no venom from the similitude for it runs not on all four nor is it my meaning to apply the venom to you Your own actions most concern your selves Tâ—y whether you do well in commanding and punishing as well as whether others offend in disobeying I shall provoke all to obedience in things lawful But if they should obey you more perfectly then God you may yet be condemned for your wicked cruel Laws CHAP. VI. Prop. 6. It is not lawfull to make any thing the subjects duty by a command that is meerly indifferent antecedently both in it self and as cloathed with its accidents § 1. THE reason is evident because Nothing but Good can be the just matter or object of the Governours desire and therefore nothing but Good can be the just matter of his Laws By Good I mean Moral or Civil Good or Relative Physical Good the Good of Profit or Honesty And by Indifferent I mean not that which is neither a flat sin nor a flat absolute duty For so an Indifferent thing may be sometime commanded Nor do I mean any Middle thing between Bonum Metaphysicum and non bonum for there is none such But I mean by indifferent that which is not antecedently Appetible a Desirable Good though it be not it self an evill to be avoided or a hurtfull thing Bonum publicum the common good is the End of Government and therefore it must be somewhat conducing to the Common good or at least to the good of some particular person that is the just object of the Governours desire and matter of his law For nothing but Good doth conduce to Good of it self Nay it is therefore Good bonitate medii as a Means because it conduceth to that which is Good bonitate finis as an End or that is Desirable for it self Desire hath no object but quid appetibile a Desirable Good And a Governour should make no Laws but for somewhat that is desirable to himself as Governour § 2. And 2. Nothing should be made the matter of a Law but what is Desirable to the Common-wealth as well as to the Governour For men must be Goverâ—ed as men Punishments indeed are not desirable for themselves but yet by accident they are desirable to the Common good and the matter of Precepts should be much more dâ—sirable then Punishment § 3. And 3. If unprofitable things be made the matter of Laws it will tend to the contempt of Laws and Government and people will think it a burden and not a benefit and will desire to be freed from it and this will tend to the dissolution of Societies § 4. And 4. All Government is from God and for God and should be by him God is the Beginning and End the first efficient and ultimate final cause of all just Government And therefore all the parts of it must favour of the Goodness of the first Efficient and be levelled at God as the ultimate end which nothing but Good is a means to Of him and by him and for him are all things Rom. 11.36 § 5. Moreover 5. If idle words and idle thoughts be sins that must be accounted for then idle Laws much more And idle they must be if they be about unprofitable things And they are not only idle themselves but occasion idle words and actions in others § 6. Moreover 6. It is the judgement of the Imposers that disobedience to their Laws is a sin against God which deserveth condemnation For Protestants know no venial sins and Papists take sins against the Popes and Councils Decrees to be Mortal But it is a cruelty next to Diabolical to lay before men an occasion of their Damnation for Nothing When they first make their Laws they know or else they are unworthy to
circumstance so severely as with an excommunication or a denying them the communion of the Church in the Lords supper In such a case my first duty is to tell the Magistrate that such a Law is sinfully cruel and destructive to the Churches peace If that will not prevail with him to repeal or suspend such an unrighteous law my next duty is yet to perswade the people to obey him for we suppose the gesture or ceremony commanded now to be lawfull But if I can neither prevail with the Magistrate to forbear his imposition nor with the people to obey him my next duty is to forbear the execution of his unrighteous penalty I dare not be his executioner in excluding all Christs servants from his house or holy Communion that dare not do every circumstantial action that is imposed on them For the penalty is flat contrary to the Commands of Christ. Yet would I not resist the Magistrate but lay down my office if the Churches necessity did not forbid me to lay it down but if it did I would do my office and suffer what the Magistrate should inflict upon me § 6. And indeed I might else be obliged by a Magistrate to excommunicate or deny Communion to all Christians within my reach For all Christians are imperfect and there is not one but is liable to error in a greater matter then a gesture or circumstance such as we have now before us no nor one but doth actually err in as great a matter and therefore one as well as another on this account may be cast out But Christ would not have this dealing in his Church § 7. How tender are his own expressions his practise and his laws towards those that are infirm He came to preach the Gospel to the poor and heal the broken-hearted and lay upon them an easier yoak and lighter burden He will not break the bruised Reed nor quench the smoaking flâ—x he carryeth the Lambs in his arms and gently driveth those with young The little ones that believe in him must not be offended It were better for him 〈◊〉 offendeth one of them by injurious persecution that a milstone were hanged about his neck and that he were cast into the sea Him that is weak even in in the Faith we must receive and therefore must not cast him out that doubteth of a ceremony And they that are strong must bear with the infirmities of the weak and not to please our selves but every one to please his neighbour for his good to edification No man should put a stumbling block or occasion to fall in his brothers way If we grieve our brother by our meats or other indifferent things we walk uncharitably we must not for such things destroy them that are the work of God and for whom Christ died It is good neither to eat flesh nor to drink wine or any thing whereby he stumbleth or is offended or is made weak He that doubteth is condemned if he eat because he eateth not of faith And we must not be too forward in damning men for a morsel of bread or a garment or a gesture § 8. Moreover the Ministry hath a certain end to which all our administrations are Means even the saving of our flock and the Pleasing of God thereby And if Magistrates will commands us to order but a lawful Circumstance so as shall not only cross but destroy these ends we must as soon leave our Mâ—nstry as obey him Our Power is given us to Edification and not to Destruction Not only those things that of themselves destroy but those that are like to be the occasions of such an event through the infirmity of the people must be by us avoided To command us a way of Mâ—nistration that shall though but accidentally damn men and that unnecessarily is to destroy our office by destroying the end which is mens salvation If men will destroy themselves by the only means of salvation Christ and the Gospel this will not excuse us from preaching that Gospel but if men will destroy themselves by a Ceremony or unnecessary circumstance I will take it out of their way if I can It is a Lawfull thing for all sick people in England to eat of one paâ—ticular dish of meat as well as on others But if the Law-givers command that all Physicians shall give no man Physick that will not be tyed only to such or such a dish I would not be a Physician if I must obey that command what if my Patient have a weak stomack and cannot eat of that dish or be peevish and will not must I therefore be guilty of his death by denying him my necessary help because the Magistrate forbiddeth me He may as well forbid us all to visit the sick or relieve the poor or cloath the naked if he can but find the least infirmity that they are guilty of And I think that Christ will not take it for an excuse in judgement if any man say Lord I would have relieved them cloathed them healed them but that the Magistrate forbad me and I thought it the part of a seditious rebell not to obey my governors Yet I should much less desire to be in that Ministers case whose labours are necessary to the Church that had no better an excuse for his denying to preach the Gospel or to admit the servants of Christ to holy Communion then that the Magistrate forbade him Our Ministration is a work of Charity to be exercised upon voluntary receivers And if a Magistrate have power to forbid us to preach or grant the Sacraments and Communion of the Church to any that wear not black or blew or white or red or that kneel not at the Sacrament or such like then may he as well or much better forbid us to give alms to any that wear not a horn on their backs and an iron ring about their arms as Bedlamâ— do No Magistrate can dispence with Charity especially in so great a case as mens salvation no more then the Pope can dispence with Oaths and Covenants § 9. We have therefore the use of our Reason left us to weigh the tendency of a Magistrates commands even where the act commanded is in it self indifferent For the Magistrates Power and the Ministers are from one Fountain and are but Means to one and the same end And neither of them hath any power to destroy that end And therefore if by accident through the weakness of my flock the observation of a trivial circumstance would undo them I would not use it no not in obedience to the Magistrate but would resolve with Paul never to eat flesh while I live rather then to offend or destroy my brother But if I find by the weighing of all accidents that my obedience will do no such hurt to the Church and Souls of men but as much good as my not obeying then in such indifferent cases I would readily obey But otherwise I would appeal to God and bear
the Magistrates persecution No means can be justly pleaded against the end and least of all a bare ceremony For it is no Means when it destroyeth the end § 10. On this account it is that it hath alwaies by wise men been reckoned a tyrannical unreasonable thing to impose all the same ceremonies and circumstances upon all places as upon some and it hath been judged necessary that every Church have their liberty to â—iffer in such indifferent things and that it hath been taken for a wise mans duty to conform his practice in such indifferent circumstances to the several Churches with which he shall have communion as Ambrose professeth he would do and would have others do the same § 11. If any think as too many do that such a diversity of circumstances is a disorder and confusion and not to be endured I shall further tell these men anon that their opinion for an hypocritical unity and uniformity is the true bane of Christian unity and uniformity and that which hath brought the confusion and bloody wars into the Christian world and that our eyes have seen and our ears have heard of And it were as wise an objection for them if they should charge us in Britanie with Confusion and drive us to a separation or division because the Scots wear blew caps and the English hats or because some English wear white hats and some black and so of other circumstances § 12. Did I live in France or other Popish Countries or had lived in England at the abolition of Popery I should have thought it my duty in many indifferent circumstances to accommodate my self to the good of those with whom I did converse which yet in another Countrey or at another time when those things were as offensive as then they were esteemed I durst not have so done And therefore our Common Prayer-Book it self with its Ceremonies might be then commendable in many particulars which now are reformable And so in Ethiopia Greece or Spain those things would be very laudable that are now in England deservedly vituperable And several Ceremonies in the primitive times had such occasions and concomitants that made them tolerable that now seem less tolerable The case is not the same though the Materials be the same CHAP. VIII Prop. 8. Those orders may be profitable for the Peace of the Churches in one Nation that are not necessary to the Peace of the Churches in many Nations § 1. I mention this 1. Because the Romanists are so peremptory for the Necessity of their ceremonies through all the world as if the unity peace or well being of the Church at least did hang on these And yet sometimes they could dispence with the different rites of the Greeks if they could but have got them under their power by it § 2. Also 2. Because the Protestants called Lutherans stick so rigidly on their ceremonies as Private Confession Exorcism Images Vestments c. as if these had been necessary to the unity of the Churches And the Pacifiers find a difficulty in reconciling the Churches of several nations because these expect an uniformity in ceremonies § 3. And so necessary doth it seem in the judgement of some deluded souls that all Churches be one in a visible Policy and uniformity of Rites that upon this very account they forsake the Protestant Churches and turn Papists As if Christ were not a sufficient Head and Center for Catholick union and his Laws and waies sufficient for our terms of uniformity unless we are all of a mind and practice in every custome or variable circumstance that God hath left indifferent § 4. I need no other Instance then 1. what Grotius hath given of himself in his Discuss Apologet. Rivet who professeth that he turned off upon that account because the Protestants had no such unity And 2. What he said before of others by whom he took no warning but did imitate them in his Epist. to Mr. Dury cited by Mr. Barksdale in his Memorials of Grotius life where he saith Many do every day forsake the Protestants and joyn with the Romanists for no other Reason but because they are not one Body but distracted parties separated Congregations having every one a peculiar Communion and 〈◊〉 And they that will turn Papists on such an inducement deserve to take what they gâ—t by their folly § 5. Did not these men know that the Church hath alwaies allowed diversity of Rites Did not the Churches differ till the Nâ—cene Council about Easter day and one half went one way and another half the other way and yet Polycarp and the Bâ—shop of Rome held communion for all their differences and Ireneus pleads this against Victors temerity in excommunicating the Asian Churches Dâ—d they not know that the Greek and Armenian and Romane Churches differ in many Rites that yet may be parts of the Catholick Church notwithstanding such differences Yea the Romanists themselves would have allowed the Greeks and Abassines and other Churches a difference of ceremonies and customes so they could but have subjugated them to the Pope § 6. Yea more the several orders of Fryars and other Religious men among the Papists themselves are allowed their differences in Rites and Ceremonies and the exercise of this allowed Difference doth make no great breach among them because they have the liberty for this variety from one Pope in whom they are all united What abundance of observations do the Iesuites Franciscans Dominicans Benedictines Carthâ—sians and others differ in And must men needs turn Papists because of the different Rites of Protestants when they must find more variety among them that they turn to The matter 's well amended with them when among us one countrey useth three or four Ceremonies which others do disuse and among the Papists one order of Fryars useth twice as many different from the rest yea in habit and diet and other observances they many waies differ What hypocrisie is this to judge this tolerable yea laudable in them and much less so intolerable in us as that it must remove them from our Communion § 7. And how sad a case is it that the Reconciliation between the Lutherans and other Protestants should in any measure stick at such Ceremonies what if one countrey will have Images to adorn their Temples and will have exorcism and other Ceremonies which others do disallow and desire to be freed from may we not yet give each other the right hand of fellowship and take each other for the Churches of Christ and maintain brotherly Charity and such a correspondency as may conduce to our mutual preservation and edification § 8. Yea in the sâ—me Nation why may not several congregations have the liberty of differing in a few indifferent ceremonies If one part think them lawfull and the other think that God forbids them must we be forced to go against our Consciences for a thing of no necessity If we profess ouâ— Resolution to live peceably with them that
powers contradicted And certainly all such disuse began with a few and proceeded further we are allowed then to disuse such things § 12. It would grieve a man that loves the Church to hear the name of the Church abused by many dark though confident disputers when they are pleading for their Ceremonies and Holy dayes and laying about them with the names of Schismaticks against all that will not do as they do O say they These men will separate from the Catholick Church and how then can they be the Children of the Church And 1. Which is it that is called by them the Catholick Church Little do I know nor am able to conjecture Did the Catholick Church make the English Common-Prayer Book what were the then Bishops in England that consented in that work the whole Church of Christ on earth God forbid Or did ever any General Council authorize it I think not And if they would tell us what General Council commanded Christmas Day or Kneeling at the Sacrament c they would do us a pleasure but I think they will not § 13. And 2. What if these things had all been commanded by a General Council May not a man disuse them without separating from the Church I think as good as you are you do some things your selves that God himself hath forbidden you to do and yet will be loth to be therefore taken for men that separate either from the Church or God And when you read the Books of Heathen Philosophers when you adore not toward the East or when you pray receive the Sacrament Kneeling on the Lords Dayes would you be taken to separate from the Catholick Church for crossing its ancient customs or Canons But these perverse and factious reasonings we must hear to the dishonour of Christianity and Reason it self and that from men that scorn the supposed meanness of others yea and see poor souls seduced into separation by such empty words And this is one of the present judgements on this land CHAP. X. Prop. 10. If it be not our Lawfull Governours that command us but usurpers we are not formally bound to obey them though the things be lawfull which they command § 1. WE may be bound by some other Obligation perhaps to do the thing which they command us but we are not formally though sometime Materially bound to obey them For it is not formally obedience unless it be done eo nomine because commanded or for the Authority of the Commander If the Pope or any usurper should command me to pray or to give alms I will do it but not because he commandeth me but because God commandeth me and therefore I will not obey him but God But if a Parent or Magistrate or Pastor command it me I will do it both because it is commanded me by God and them and so I will obey both God and them If an usurper command me to do a thing in it self indifferent I will not do it because he commandeth it but yet if accidentally it become my duty by conducing to anothers good or avoiding their offence or hurt or any other accident I will use it for these ends though not for his command § 2. The Pope 1. As the Vice-christ or universall Head is an usurper and therefore hath no authority to command me or any man in that relation the smallest Ceremony 2. The Pope as Patriarch of the West is an humane creature and not of Divine institution and was indeed a sinfull institution from the first of his creation but if it had been otherwise yet since is that Patriarchship become unwarrantable since he hath forfeited it and the world hath found the mischiefs of it So that no man is therefore bound to use one lawfull Ceremony because the Pope as Patriarch of the West commandeth it 3. If this were not so yet Brittain and Ireland were from the beginning none of his Patriarchate nor did at Nice consent to it and therefore have the less appearance of any obligation § 3. The Authority of General Councils cannot be pretended as obliging men in Conscience to the English Ceremonies 1. Because indeed General Councils are not a superiour Power for proper Government of the Church having authority to command particular Bishops or Synods as their subjects but they are only necessary for Union and Communion of Churches and mutual assistance thereby and so their Canons bind but by virtue of the General commands that require us to maintain the Unity and Communion of the Churches § 4. And 2. If it were otherwise there is few if any of these Ceremonies that are commanded by any true General Council They that can prove any such thing let them do it but till we see it we will not be forward to believe it Yea 3. Some of them General Councils have made Canons against as I before shewed in the Case of Kneeling at the Sacrament on the Lords dayes And therefore the neglecters of our Ceremonies sin not against a General Council § 5. The Common plea is that we are bound to use these Ceremonies in obedience to the Church of England and that we are not true sons of this Church if we refuse it But what is it that is called by them The Church of England In a Political sense I know no such thing as a Church of England or of any Nation on earth that is There is no one Society united in any one Ecclesiastical Soveraign that can truly be called the Church of England or of any other Nation The whole Catholick Church is One as united in Christ the Head And every particular Chuâ—ch associated for personal Communion in Gods Worshâ—p is one being a part of the Catholick Church and united in and individuated by their relation to their several Pastors But a National Church under one chief Ecclesiastick Government I find no mention of in Scripture but contrarily the Churches of Judaea Galatia c. or any other Countrey where there were many are alway mentioned in the Plural number and never called one Church § 6. Yet will we quarrel with no men about meer names or words If by a National Church â— be meant any of these following we acknowledge that there is such a thing 1. If all the particular Churches in a Nation do Associate for Communion and mutuall assistance and so use to meet by their officers in one National Assembly I confess the Association usefull if not necessary and the Assemblies to be maintained and for unity sake obeyed in things lawfull And though Scripture call not such National Associations by the name of a Church in the singular number yet we shall leave men to their Liberty in such names If all the Schoolmasters in England should hold General Assemblies to agree what Books to read in their Schools c. if any man would therefore call all the Schools in England in the singular number by the name of the School of England I would not differ with him for a
proceed to blood or banishment or you miss your ends and will but be opposed with greater animosity § 14. Reas. 12. And then this will raise an odium upon your Government and make men look upon you as tyrants For naturally men pitty the suffering party especially when it is for the cause of God or Profession of more then ordinary exactness in the obeying of Gods commands And then mens minds will by this be tempted to disloyal jealousies and censures if not to the opposition of the Rulers § 15. Reas. 13. And it were an evil which your Ceremonies will never countervail if it were but the uncharitableness that will certainly be raised by them When you will persecute men and force them against their Consciences in such indifferent things as you call them you will occasion them to judge you persecutors and cruel and then they will censure you as ungodly yea as enemies to the Church And then you will censure them for schismatical and self-conceited and refractory disobedient people And so Christian love and the offices of love will be extinguished and you will be mutually engaged in a daily course of hainous sin § 16. Reas. 14. And it will be the worse in that your persecution will oft fall on the most consciencious persons Hypocrites and temporizers dare do any thing and therefore will follow the stronger side and obey him for their worldly ends But the upright Christian dare not do that which is displeasing to God for a world He is the man that will be imprisoned or banished or rackt or slain rather then he will go against his Conscience And is it not a horrid thing to make such Laws that the most conscionable are likest to fall under and to perish by May it not make you tremble to read that God himself doth call such his Jewels Mal. 3.16 17. and saith he that toucheth them toucheth the apple of his eye and that it were better for him be cast into the depth of the sea with a Mâ—lstone about his neck that offendeth one of these little ones Away with the Ceremonies that are unnecessary and yet have such effects and bring you into such danger § 17. Reas. 15. And then a more grievous evill wilâ—â—follow the Ceremony will devour the substance and shut out the preachers and consequently the word and worship of the Lord. For you will never give men Liberty to forbear them And when godly Ministers will not be conformable to your will you must silence them lest they draw the people from you And so the ignorant must be left in their ignorance and the prophane in their prophaness and the godly in their sorrows for want of their faithful Teachers and the ordinances of grace § 18. Reas. 16. And then it will follow that ignorant idle ungodly Ministers must be taken in to supply their rooms For if the best disobey you you will think your selves necessitated to take such as will obey you And so God shall be dishonoured his word and work abused his people grieved his enemies encouraged the wicked hardened and the unworthy Ministers themselves undone and destroyed and all for a few unnecessary ceremonies of your vain invention § 19. Reas. 17. And now it were more unexcusable then ever before to Impose such unnecessary burdens on the Churches when we have so lately seen and felt the sad and miserable effects of such impositions We are scarce out of the fire that this straw and rubbish kindled in this land We are the men that have seen the Churches divided by them and the preachers cast out for them and persecution occasioned by them and the Nation hereupon corrupted with uncharitableness the Bishops against the people and the people against the Bishops and war and misery hence arising And yeâ— shall we return to the occasion of our misery and that while we confess it to be a needless thing § 20. Reas. 18. Yea this course is like to kindle and maintain Divisions between the Churches of several Nations as well as among those that are under the same government For either you will have all the Christian world to join with you in your Mystical and unnecessary Ceremonies or not All cannot be expected to join with you For 1. The world will never agree in such humane unnecessary things 2. There is no universal governor to Impose one Law of Ceremonies on all the Churches Christ only is the universal King and Head and he hath done his part already If you will have more universal Laws you must first have another universal King or Head And there is none such Only the Pope and a General Council pretend to it and they are both deceived in this and would deceive us They are none of our Lords as I have elsewhere proved But if you expect not universal Concord in your Mystical signs and Ceremonies then 1. Why should you cast out your Preachers and brethren for those things which other Nations may be so well without and hold communion with forreigners that avoid them and deny Communion to neighbors as good that are of the same mind And 2. This will make forreign Churches and you to grudge at one another and the diversity will cause disaffection especially when you persecute your members for the cause that 's theirs We find now by experience that the Images Exorcism Crossing c. of the Lutherans doth exceedingly hinder their Peace with other Churches while others censure them as superstitious and they by custome are grown so highly to value their own Ceremonies as to censure and disdain those that are not of their mind § 21. Reas. 19. It easily breedeth and cherisheth ignorance and formality in the people You cannot keep them from placing their Religion in these Ceremonies and so from deceiving their souls by such a Pharisaical Religiousness in washings and observances And so in vain will they worship God while their worship is but a Conformity to the doctrines traditions and inventions of men Mat. 15. § 22. Reas. 20. To prevent these evils and yet in vain your Rites and Signs must bring New doctrines and new labours into the Church which will exceedingly hinder the doctrine and work of Christ. The Ministers must teach the people the meaning and use of all these Ceremonies or else they will be dumb signs contrary to your intent and the use of them will be vain And if we must spend our time in opening to our people the meaning of every ceremony that you will impose 1. It will be but an unsavoury kind of preaching 2. It will divert them and us from greater and more needful things Yea we must teach them with what Cautions in what manner to what ends c. to use all these Ceremonies or else they will turn them all to sin if not to Popish yea to heathenish formalities And alas how much ado have we to get our people to understand the Creed and the Kernel of the Gospel the essentials of
Christianity and the two Sacraments of Christs institution and some short Catechism that containeth these And when we have done our best in publick and in private we leave many of them ignorant what these two Sacraments are yea or who Christ himself is And must we put them to so much more labour as to learn a Rationale or exposition of all the Ceremonies holy dayes c We shall but overwhelm them or divert them from the Essentials And here you may see the unhappy issue of humane wisdom and false means It is to be teachers of the ignorant that men pretend these Signs Images and Ceremonies to be usefull And yet they are the causes of ignorance and keep men from necessary knowledge If you doubt of this do but open your eyes and make use of experience See whether among the common people the most Ceremonious are not commonly the most ignorant yea and the most ungodly too It is a truth so notorious that it cannot be denyed Who more ignorant of the Sacraments then they that rail at them that fit in the act of receiving Who more ignorant of the doctrine of the Gospel who more obstinate enemies of a holy life more worldly self-conceited licentious prophane despisers of their faithfull Teachers then the most zealous persons for all these Ceremonies § 23. Reas. 21. Moreover these new Laws and services introduce also a new office into the Church There must be some of pretended Power to impose all these Ceremonies and see them executed or else all is vain And no such office hath Christ appointed Because men thought it necessary that all the Christian world should have but one way and Order in the Ceremonious worship which was commonly approved therefore they thought there was a Necessity of one Head to maintain this unity of order and so came up the Pope as to one cause And so in a Nation we must have some one or more Masters of Ceremonies when Ceremonies are kept a foot And so whereas Christ hath placed officers in his Church to teach and guide them and administer his own Ordinances we must have another sort of officers to make Laws for Mystical signs and Ceremonies and see them executed and punish the neglecters and teach the people the meaning and the use of them The Primitive Bishops had other kind of work we find directions to the Pastors of the Church containing the works of their office as to Timothy Titus c. But we no where find that this is made any part of their work to make new Teaching signs and Ceremonies and impose them on the Church nor have they any directions for such a work which surely they much needed if it had been their work indeed § 24. Reas. 22. When we once begin to let in humane Mystical Rites we shall never know where to stop or make an end On the same ground that one Age inventeth three or four the next think they may add as many and so it will grow to be a point of devotion to add a new Ceremony as at Rome it hath done till we have more then we well know what to do with § 25. Reas. 23. And the miserable plight that the Christian world hath lain in many ages by Ceremonies may warn us to be wise Augustine complaineth that in his time the Church was burdened with them and made like the Jewish Synagogue The most of the Churches in Asia and Africa are drowned too deeply in Ceremonious formality turning Religion into ignorant shews The Church of Rome is worse then they having made God a worship of histrionical actions and shews and signs and Ceremonies so that millions of the poor blind people worship they know not whom nor how And if we abate only of the number and keep up some of the same kind even Symbolicall Rites of mans institution to teach us and excite our devotion we shall harden them in their way and be disabled from confuting them For a Papist will challenge you to prove just how many such signs are lawfull And why he may not use threescore as well as you use three when he saith he is edified by his number as you say you are with yours § 26. Reas. 24. It is not inconsiderable that God hath purposely established a spiritual kind of worship in the Gospel telling us that God is a Spirit and will be worshipped in spirit and in truth Such worshippers doth God require and accept Bodily exercise profiteth little The kingdom of God is not in meats or in drinks but in Righteousness and Peace and Joy in the Holy Ghost Neither Circumcision availeth any thing in Christ Jesus nor uncircumcision but a new creature and faith that worketh by Love God would never have so much called men off from Ceremoniousness to spirituality if he had delighted in Ceremony § 27. Reas. 25. The Worship of God without his blessing is to little purpose No man can have encouragement to use any thing as a Means to teach him and help his devotion which he hath no ground to believe that God will bless But there is no ground that I know of to believe that God will bless these Instituted Teaching signs of mans inventions to the Edifying of our souls For God hath no where bid us devise or use such signs 2. Nor no where promised us a blessing on them that ever I could find And therefore we have no encouragement to use them If we will make them and impose them our selves we must undertake to bless them our selves § 28. Reas. 26. As vain thoughts and words are forbidden us in Scripture so no doubt but vain actions are forbidden but especially in the worship of God and yet more especially when they are Imposed on the Church by Laws with penalties But these Mystical Rites of humane institution are vain You call them your selves but Things indifferent And they are vain as to the use for which they are pretended that is to Teach and Edifie c. having no promise of a blessing and being needless imitations of the Sacraments of Christ. Vanity therefore is not to be imposed on the Church My last Reason will fullier shew them to be vain § 29. Reas. 27. We are sure the way in which Peter and Paul and the Churches of their times did worship God was allowable and safe and that Princes and Prelates are wise and righteous overmuch if they will not only be more wise and righteous then the Apostles in the matters of Gods worship but also deny their subjects liberty to worship God and go to heaven in the same way as the Apostles did If Peter and Paul went to heaven without the use of Images Surplice the Cross in Baptism kneeling in receiving the Lords Supper and many such Ceremonies why should not we have leave to live in the Communion of the Church without them would you have denyed the Apostles their liberty herein Or will you be partiall Must they have one way and we
do say so and confess it most infirm and give place to them But if yours have most Authority from Christ and spiritual force upon the Conscience exercise it and let us see it by experience or else expect not that any should believe you or take you to be resolute servants of Christ and true to your Ministry But perhaps you will say that you cannot have Communion with us because we are schismaticks For so much B p Usher himself doth seem to charge us with To which I answer 1. B p Usher chargeth none with Schism but those that cast off Bishops to whom they had sworn obedience But if I may judge of other Counties by this there are so few of those that they can afford you no pretence of scruple against the Communion of our Assemblies I know not to my remembrance of one Minister in this County liable to this charge but most never swore to them and the rest had no hand in their exclusion 2. Whoever among us did either swear to or disobey such Bishops as Bishop Usher there assureth us were the Bishops of the antient Churches If they set up another intolerable sort in stead of the Bishops which he himself requireth judge whether it were a greater sin to swear to them or to disobey them 3. And the schism which he mentioneth is not such in his own judgement as makes men uncaple of your Communion This pretence therefore is frivolous Especially considering that most of us have no Prelates that so much as claim a Government over us In this County since B p Prideaux died who was one of the ancient moderate sort we know of none that ever made a pretence to the place And are we schismaticks for not obeying a Bishop when we have none And surely none can justly lay a claim to such a superiority even according to the ancient Canons unless he be first chosen by our selves yea and the people as a Reverend Bishop I hope yet living of the ancient sort hath told you Morton Apolog. Cathol Part. 1. cap. 85. p. 257. Bellarmine himself confessing that ut Clerus populus Episcopumeligeret hic modus fuit in usu tempore Chrysostomi Ambrosii Augustini Leonis Gregorii Bellarm. l. 1. de Clericis cap. 9. And other of our Bishops say the same I conclude therefore that we are not only of one faith and Church wâ—th you but differ so little in our opinions about lower things that you can thence have no pretence for an alienation And therefore with those of you that are godly and peaceable I take it for granted that we are actually agreed But if any will sacrifice the Churches Peace their Charity their souls to their parties or passions and discontents I leave them to God and to the reading of other kind of Books that tend to change an unrenewed mind II. And to those of you that follow the newer strain of Prelatical Divines I shall adventure a few words how small soever the probability is of their success And 1. To those of you that are not departed from the Communion of all Protestants nor gone with Grotius over to the Romanists I beseech you as before the Lord proceed not in your bitterness uncharitableness or separation from your Brethren nor your hindering the work of God in their ministration till you are able to produce such solid grounds for what you do as you dare stand to at last before the Iudgement-seat of Christ. 1. Some of you charge us with no less then Heresie as following Aerius in the rejecting of Bishops or equalizing Presbyters with them and can you hold communion with Hereticks I answer 1. All is not heresie that every angry man hath called so no not of the venerable Ancients Do you indeed take your Dignity and preheminence to be an Article of our Faith Why then was it never in the Creed 2. Many among us are for Episcopacy that are not for your sort of Prelacy It is that species that our Controversie is about 3. I shall answer you in the words of our Reverend Morton a Prelate though not of the New strain Apolog. Cathol Par. 1. cap. 33. pag. 96 97. who answereth the Papists that use against us the same objection Non de differentia omni sed de differentia Ordinis seu Potestate Ordinandi NB quaestio est instituenda Adversar Aerius haereticus ordinis differentiam negabat esse jure divino idem Protestantes Resp. Quod idem forte sanctus Hieronymus nec aliud Patres alii asseverarunt hoc scholae vestrae Doctor primarius non ita pridem facile largiebatur Mich. Medina lib. 1. de sac orig affirmat non modo S. Hieronymum idem in hoc cum Aerianis haereticis sensisse verum etiam Ambrosium Augustinum Sedulium Primasium Chrysostomum Theodoretum Oecumenium Theophylactum Bellarm. lib. 4. de Eccles. milit c. 9. Ita inquit Valent. Jesuit Tom. 4. disp 9. qu. 1. punct 2. isti viri alioqui sanctissimi orthodoxi At inquit id ibid. non est tolerabilis haec responsio Probabo vero hoc non modo ferendum sed etiam omnibus aliis responsis praeferendum esse Advocatus Erasmus Annot. in 1 Tim. 4. Antiquitas inter Praesbyterum Episcopum nihil intererat ut testatur Hieronymus Sed post propter schisma à multis delectus est Episcopus quotquot Presbyteri totidem erant Episcopi Tua Erasme apud Jesuitas sordet authoritas but not with you that I write to Advocat Alphonsus à Castro advers haeres tit Episcop Hieronymus in ea opinione fuit ut crederet Episcopum Presbyterum ejusdem esse ordinis authoritatis Ecce etiam alterum Bellarm. lib. 1. de Rom. Pontif. c. 8. Videtur REVERA Hieronymus in ea opinione fuisse An ille solus Anselmus Sedulius opinionem suam ad Hieronymi sententiam accommodarunt Quam eandem sententiam Medina vester Patribus pariter omnibus tribuit Quid ex his inquies ostendam si cognovissent Patres hanc in Aereo haeresin damnatam esse tantum abest ut ei errori verbis suffragari viderentur ut potius in contrarium errorem abriperentur si non cognoverunt hanc opinionem in Aereo damnatam cur vos eam hoc nomine in Protestantibus damnandam esse contenditis Cassander lib. consult art 14. An Episcopatus inter Ordines Ecclesiasticos ponendus sit inter Theologos Canonistas non convenit convenit autem inter OMNES in Apostolorum aetate inter Episcopos Presbyteros NULLUM DISCRIMEN fuisse sed postmodum Schismatis evitandi Causa Episcopum Presbyteris fuisse praepositum cui Chirotonia id est Ordinandi potestas concessa est If you will not keep company with Reverend Morton I pray you go not beyond these Moderate Papists 2. But you say that at least we are Schismaticks and you must not hold Communion with schism And how are we proved Schismaticks Why 1. Because we have cast off Bishops 2.
Because we now obey them not I have answered this already to which I add 1. It s a fine world when men will separate themselves from the Churches of Christ to avoid schism and they that are against separation and offer Communion to the Separatists must be taken to be the Schismaticks themselves It is schism that we detest and would draw you from or else what need we say so much for Concord and Communion 2. I have told you already that it is not one Minister of a Multitude in our Communion that did cast off the Prelates half of them did nothing to it and the other half were Ordained since 3. Nor can you truly say that now they refuse obedience to Bishops where there are none to obey or none that command them 4. Again I tell you it is not Episcopacy but only the sinful species of Prelacy which the Parliament and Assembly and Covenanters did cast off And what if you think this species best must all think so or else be Schismaticks And why not all Schismaticks then that are against the Papacy which is thought by others the best form I have here given you some Arguments to prove your Prelacy which was cast off to be against the will of Christ and the welfare of the Churches And I shall not believe that its schism to be against sin and the Churches ruine And I cannot but admire to read in your writings that Discipline and Piety are pretended by you as the things which you promote and we destroy when I am most certain that the destruction of Piety and Discipline are the very things by which you have so much offended your Brethren and we would heartily come as near you as we can so that Piety and Discipline may not be destroyed Had we not known that the able faithful Preachers whom you called Puritans conformable and not conformable that laboured in the word and doctrine were fitter to promote piety then the ignorant drunken worldly Readers and lazy Preachers that once a day would preach against doing too much to be saved and had we not known that Piety was better promoted by Learning the will of God and praying and meditating on the Lords Day then by dancing and by cherishing men truly fearing God then by scorning imprisoning persecuting and expelling them we would never have been so much against your doings as we have been But mens salvation is not so contemptible a thing as to be given away to humour the proud that cannot live in Communion with any unless they may drive them to destruction We will not sell mens souls to you at such rates nor buy your Communion nor stop the reproachful mouths of any by such horrid cruelties We talk not now to you of matters that are known by hear-say only we see which way promoteth Piety and which destroyeth it we see that most of the ungodly in the land are the forwardest for your wayes You may have almost all the Drunkards Blasphemers and Ignorant haters of godliness in the Country to vote for you and if they durst again to fight for you at any time I cannot be so humble as to say I am blind and see not what indeed I see because another tells me that his eyesight is better then mine and that he seeth things to be other then I see them to be I doubt not but there are some Pious persons among you I censure you no further then experience constraineth me But I know that the common sense of most that are serious in practical Christianity is against your formal wayes of worship and against the course that you have taken in this land and the spirit of prophaneness complyeth with you and doteth on you in all places that ever I was acquainted in Bear with plain truth it is in a cause of everlasting consequence There is somewhat in a gracious soul like health in the body that disposeth it to relish wholesom food and perceive more difference between it and meer air or toyish kickshaws then it can easily express In abundance of your most applauded Preachers the things of God were spoken with so little life and seriousness as if they had not been believed by the speaker or came not from the heart yea Godliness and Diligence for Heaven was the thing that they ordinarily preached against under the name of preciseness and being righteous overmuch And the Puritans were the men that Pulpits rendered most odious to the people and your Preachers exercised their wit and zeal against while almost all their hearers through the Land did take a Puritan to be one that was seriously Religious Many a place have I lived in where there was not a man that ever spoke a word against Bishops or Ceremonies but a few there were alas a few that would sometime read a Chapter in the Bible and pray with their Families and speak of the life to come and the way to it and for this they were commonly called Puritans If a man had but mildly askt a swearer why he swore or a drunkard why he would be drunk or had once named Scripture or the life to come unless prophanely the first word he should hear was O you are one of the holy Brethren you would not drink or swear but you will do worse in secret It was never a good world since there was so much talk of Scripture and Religion but the King and the Bishops will take an order with you and all the Puritans and Precisians in the Land I profess upon my common sad experience that this was the common language of the people that were ignorant and prophane in all parts of England that ever I came in which were not a few and these were the men that they called Puritans and on such accounts And what could the Prelates and Preachers of the Land have done more to mens damnation then to preach them into an hatred of Puritanism when it was known by all that lived among them that Piety was Puritanism in their account and no man was so free from it as he that would scorn at the very name of Holiness and drink and swear as if he had defyed God This is true and England knows it and if you will after this think that you have wiped your mouths clean by saying as M r Pierce that by Puritans he means none but men of blood sedition violence despisers of dominion painted sepulchres Protestants frightened out of their wits c. the righteous God that loveth righteousness and hath said Be ye holy for I am holy will make you know to your penitent or tormenting sorrow that the thing which commonly was reputed Puritanism in England was no such thing as you describe And that it s none of your wisdom to â—ick against the pricks and play with the apple of Gods eye and bring men to hate the members of Christ and then tell them you meant the members of the Devil and to thrust men into Hell in