belong to the Office of a Presbyter when yet he might not exercise it The Bishops in the Ordination of Presbyters enabled them to preach the Gospel And yet they were after that forbidden to preach till they had a License and it was put into the Visitation Articles to present those Ministers that preached without License If they will deny us the exercise of the Power that they first confess belongeth to our Office we are not answerable for their self-contradictions 2. By Discipline I suppose they mean but our Instruction and our publishing their Orders for Penance Excommunication or Absolution 3. They were the Judges of the sense of the Laws as far as the executâ—on required And the Vniversal Practice of England with their writings shewed us to our cost their judgement What good would it do us if the Law had been on our side while the Concurrent Iudgement and Practice of the Governors denyed it and went against it 4. He that had kept a man from the Sacrament according to the plain words of the Rubrick was to have been accountable for it at their Courts and so likely if he had been a man of serious piety and not a persecutor of Puritans to have been undone by it and was like to make so little of it as to the Ends of Discipline all men being compelled by the Presentments to receive the Sacrament that I never knew one to my best remembrance in 25 years time that I lived under the Bishops that was kept from the Sacrament except a Puritan that scrupled to take it kneeling And what was this to true Church-Government Sect. 17. Object But either they did it according to the established Law or not If they did the fault was in the Law and not in them If they did transgress the Law then the fault was in mens abuse and the Law and Order cannot be blamed Answ. A sad case to poor ignorant miserable souls that they must be left in obstinacy and deprived of Gods means of Reformation without Remedy because either the Law or Iudges must be excused The Iudges are the mouth of the Law to us that is Law in the issue to us which they unanimously call Law If the fault were in the Law it was time it should be altered if it was in the Bishops universally it was time they should be altered Let us but have a Remedy and enjoy Gods Ordinances which he that is the Churches Head and King hath appointed for our benefit and we have done Sect. 18. Object But may not Bishops when they Ordain Delegate what measure of Ministerial Power they please and if you never received more why should you use it Answ. A poor relief to the forsaken Church Deprive her of Government and then tell us that we had no power Is the Power desirable to us if the Ordinance were not desirable to the Church 2. What Power have Bishops and whence did they receive it to change the Office of Christs institution or his Apostles If so they may turn the three Orders which the Papists themselves say the Pope cannot alter into as many more Then they may create an Office for Baptizing only and another for the Lords Supper only and another for praying only and so of the rest which is worse then making Lay-elders or then taking away the Cup in the Sacrament Hath Christ by his Spirit instituted Church-offices and are they now at the Bishops power to transform them 3. If they had power to distribute the work in the exercise part to one and part to another yet they have no power to deprive the particular Churches of the whole or any part but one or more must do it and the Office must be the same and the power exercised to the edification and not the confusion and corruption of the Church Sect. 19. Object But the Keys were given only to the Apostles and not to the seventy Disciples nor to Presbyters Answ. 1. If the seventy were only Disciples and not Church-officers the Ancients and the English Bishops have been much mistaken that have so much urged it that Presbyters succeed them as Bishops do the Apostles But if they be Officers then they have the Keys 2. The Episcopal Divines even the Papists commonly confess that part of the Keys are given to the Presbyters and Christ gave them together 3. Were they given only to Apostles for themselves or to convey to others If to themselves only then no one hath them now If to convey to others then either to Apostles only as their Successors but there 's none such or to Patriarchs or Primates or Metropolitans or Archbishops only but none of this will please the Bishops or to Bishops only which I grant taking Bishops in the Scripture sense And I desire to see it proved that it was not a presumptuous Innovation in them whosoever they were that after the days of the Apostles Ordained a new sort of Presbyters in the Church that should have no power of the Keys 4. They that must use the Keys must have Power to use them But Parish Bishops must use them as the nature and necessity of the work doth prove Therefore Parish Bishops must have the Power If only one man in a Diocess of an hundred or two hundred Churches shall have the power of the Keys we may know after all the talk of Discipline what Discipline to expect Sect. 20. Object Why blame you Lay-chancellors Registers Proctors c. when you set up lay-Lay-elders we are as well able to call Chancellors Ecclesiastical as you can call lay-Lay-elders so Answ. I never pleaded for lay-Lay-elders If other men erre will it justifie your error But I must tell you an unordained man in a single Parish having power only to assist the Pastor in Government is far unlike a Lay-Court to Govern all the Churches of a Diocess Sect. 21. Object Do not your Arguments against Bishops for excluding Discipline make as much for the casting out of Ministers of whom you complain in your Reformed Pastor for neglect of Discipline Ans. 1. The Nature of Prelacy as set up in England â—here only one man had the Government of so many Churches unavoidably excludeth it if the best men were Bishops till it be otherwise formed But the nature of a Parochial Episcopacy is fitted to promote it 2. Those Presbyters that I blamed for neglecting the higher acts of Discipline do yet keep away more prophane persons from the Lords Supper in some one Church then ever I knew kept away in all places under the Prelates 3. If Ministers sinfully neglect Discipline yet as Preachers and Guides in publick worship c. they are of unspeakable need and value to the Church But few Bishops of England preached ordinarily And 4. We are desirous that Bishops shall continue as Preachers but not as Diocesan excluders of Parochial Church-Discipline Sect. 22. Object By pretending to agree with them that say there were no Presbyters in Scripture times you would put down
to one that is only the Overseer or Ruler of the People of one particular Church and not of any Church-rulers themselves That ruleth the flock but not any Shepherds 2. Those also may be called Bishops who only are Ioint-Rulers with others of a particular Church and Presidents among the Elders of that one Church for Vnity and order sake without assuming any Government over those Elders 3. A third sort there are that are Presidents in such an Eldership and withal do take a Negative voice in the Government so that nothing shall be done without them in such affairs 4 A fourth sort are the sole Pastors of such a particular Church that have many Ministers under them as their Curates who are properly to be Ruled by them alone so that the Pastor is the sole Ruler of that Church and the Curates do only teach and otherwise officiate in obedience to him Which is the case of divers Ministers of great Parishes that keep one Curate at their Parish Church and others at their Chappels Yet it s one thing to be the sole Ruler of the Parish and another to Rule the rest of the Elders 5. A fifth sort of Bishops are those that are the fixed Presidents of a Classis of the Pastors of many particular Churches who hold the title durante vitâ or quà m diu bene se gesserint though they are in use only while the Classis sitteth and have only a power of Moderating and ordering things as the foreman of a Jury or a double or casting voice as the Bayliff in Elections in most Corporations or as the President in some Colledges but no Negative voice which maketh a Power equal with all the rest 6. A sixth sort are the heads of such Classes having a Negative voice so that the rest can do nothing without them 7. A seventh sort are the Presidents of Provinces or Diocesses containing many Classes which have only a Moderating Power but no Negative voice 8. An eighth sort are the Bishops of particular Cities with all the Rural parts that are near it containing many Churches who assume the Power of Governing that Diocess to themselves alone without the Presbyters of the particular Churches either not using them at all in matter of Government or only consulting with them in Assemblies but giving them no determining votes 9. A ninth sort is a Diocesan Bishop of such a City who doth not take upon him the Rule of the people of the Diocess beyond his own Congregation but only of the Pastors supposing that the several Pastors or Presbyters have power to Rule the several Congregations but withall that they themselves are to be ruled by him 10. A tenth sort are such Bishops as assume the Government of these Diocesan Bishops which are commonâ—y called Archbishops to which also we adjoyn Metropolitans Primates and Patriarchs who assume the Power of Governing all below them as under the seventh rank I do also for brevity comprehend Metropolitans Primates and Patriarchs who assume no Governing Power over other Bishops but only the primam sedem and the moderating Power in Councils 11. The eleventh sort are unfixed general Pastors called Ambulatory or Itinerant that have a care of all the Churches and are no further tyed to any particulars then aâ— the necessary defect of their natural capacity seeing they cannot be in all places at once or else the dispatch of that work which they there meet with before they go further and some such occasion doth require and being excluded out of no part of the Church further then by consent for the common good they shall exclude themselves such I mean as the Apostles were 12. The twelfth and last sort is the Judas that goes under the name of St. Peters Successor and Christs Vicar General or the Vice-Christ who claimeth a power of Governing the whole universal Church as its Head having Infallible power of determiâ—ing Controversies and matters of Faith and whose Office must enter the definition of the Catholick Church and those that separate from him are no Catholikes or true Christians This is he that beareth the bag and maketh the twelfth sort 3. I Come now in the third place to tell you how many and which of these sorts of Episcopacy I think may be admitted for the Peace of the Church And 1. Of the first sort â—here is no Controversie among us few will deny the Ius Divinum of Presbyters as having the Rule of the people of a particular Church and the sole Rule supposing that there is no other Pastor over that Church but himself 2. Of the second sort of Parish Bishops who are meer Presidents over the whole Eldership of that particular Church and that continually or fixedly I think there is little question will be made by any but they also will easily be admitted 3. The third sort A Parochial Bishop having a Negative voice in a Parish Eldership I should be content to admit for the Peace of the Church but whether of it self it be desirable I do not dispute for if one Pastor even in a Parish may have a Negative voice among two or three Curates it will follow that the thing it self is not unlawful viz. for one Minister to have a Negative vote among many and so among an hundred if there be nothing else to forbid 4. The fourth sort for brevity Comprehendeth two sorts 1. Such Pastors of a single Congregation which having diverse Curates under them who are Presbyters do yet themselves take upon them the sole Government of the people and of their Curates I think this is intolerable and indeed a Contradiction or a Nulling of the Presbyters office for it is essential to the Presbyter of any Church to be a Guide or Ruler of that Church to put them out of all Rule therefore is to Null or suspend the exercise of their office which cannot statedly be done without destroying it But then 2. if we speak of the second sort that is such Pastors of particular Churches as have Curats who are Presbâ—ters and they govern their Curates but take the Curates as true Governors of the flock these as I dare not simply defend for if it be lawful for one Pastor to Rule two or three in a Parish then why not twenty or an hundred if nothing else forbid so I confess I should be ready to admit of them if it might attain the Churches peace for I see many godly Divines that are against Episcopacy yet practice this and will have no Curates in their Parish that will not be Ruled by them And there is a certain Obedience which Juniors and men of weaker parts do owe to their Seniors and men of far greater knowledge though the Office be the same And the Nature of the Government being not Compulsive and Coercive but only upon the voluntary whose judgements approve and their wills consent its considerable how far even a Ruler of others may voluntarily consent and so oblige himself to be Ruled
altogether neglect it So that some through a Carnal indulging of their own ease and quiet and to avoid mens ill will and some through the great oppositions of the people or for one such cause or other do let all alone In so much as even here in this County where we have associated and engaged our selves to some execution of Discipline this work goes on so heavily as we see and need not mention further when yet there is not a daies omission of Sermons and other Ordinances so that its apparent that its it which all lazie carnal man-pleasing Ministers may well comply with as that which suites their Carnal Interests to be free from the toil and care of Discipline If you say why then do the Bishops desire it if flesh and blood be against it I answer Experience and the impossibility of performance tells us that it is not the work but the empty name and honour that they took up and that indeed the flesh doth much more desire Had they desired or been willing of the work as they were of Lordships and Riches they would have done it Argum. 9. NO Episcopacy at least which hath so many evils as aforesaid attending it which is not of Gods Institution should be admitted into the Church The late English Prelacy as to the disapproved properties before mentioned is not of Gods Institution therefore it is not to be admitted into the Church The Major is confessed by all that plead for the Ius Divinum of Episcopacy or most and with the qualification from the ill consequents will be yielded by all The Minor I prove by parts 1. That the exclusion of Presbyters from Rule and the putting the Government from them into a Lay-mans hand with the rest before mentioned are not of Divine Institution is proved already as much as needs 2. If at the present we yield a superintendency or preheminence of one Pastor before others yet the Controversie remaineth whether a Prelate should be only Parochial that is only the President of the Elders of one particular Church or at the utmost of that with two or three or a few neighbour small Parishes which he may well oversee without the neglect of the Discipline Now I know not how any man of that way can prove out of Scripture that a Bishop must have more then one Parish much less more then three or four or a few For it is confest by them for ought I know that Scripture doth not determine how many Presbyters or Churches a Bishop must have under him only we say he must have but one for the main thing that they labour to prove is that a Bishop is above Presbyters as to Ordination and Jurisdiction and so he may be if he be a Parish-Bishop for a Parish-Church may have a Curate and 2 or 3 Chappels with Curates at them besides Deacons and according to the old course perhaps many Presbyters more that did not publikely preach though they wanted not authority but oversee the flock Now one man may have all that most of their Arguments require if he be but the chief over this Parish Presbytery But perhaps they will say that according to Scripture every City only must have a Bishop and therefore all the Country about must be his Diocess though the number of Churches and Presbyters under him be not determined To which I answer that the word Only is not in Scripture no Text saith that it was Only in Cities that Churches or Bishops were to be seated There is no prohibition of setling them in Villages It will be said that There is no example of any Bishop but in a City To which I answer 1. Themselves ordinarily tell us in case of Sacrament gesture and many other things that examples do not alway bind affirmatively much less can they prove that they bind negatively I mean not to do that which was not done Can you prove in Scripture that there were any particular Churches or Assemblies for Sacraments and other worship in Villages If not then is it lawful now to have any If not then all our Parish Churches in the Country are unlawful If yea then why may we not have Bishops in the Countreys without Scripture example as well as Churches for we shall prove that the reasons why there were none or few Bishops in the Country was for want of Churches for them to oversee The Gospel was not then preached nor any Bishops placed in many Nations of the world it doth not follow therefore that there must be none since 2. The reason is evident why Churches and Bishops were first planted in Cities because there was the greatest Concourse of people not that God loves a Citizen better then a Countrey-man or that he will have his Churches so limited to soil or place or scituation it is the number of persons where-ever they live that must be regarded that the Church be not too great nor too small but if there be the same number of people Cohabiting in the Countrey as one of the Apostolical Churches did consist of then there is the same reason to have a Church and Bishop in that Country Village as was then for having one in a City 3. Elders should be ordained in every Church and therefore Bishops for some of them say that these were Bishops But Churches may be in Country Villages therefore Elders and Bishops may be in Country-Villages 4. I prove from Scripture that there were Bishops in Villages or out of Cities thus Where there was a Church there was a Bishop But in a Village there was a Church therefore The Major I prove from Act. 14.23 compared with 1 Tim. 3. They ordained them Elders in every Church or Church by Church but these Elders are called Bishops in 1 Tim. 3. and by some of that way maintained to be such For the Minor I prove it from Rom. 16.1 where there is mention of the Church at Cenchrea but Cenchrea was no City but as Grotius speaks Portus Corinthiorum ut Piraeus Atheniensium viz. ad sinum Saronicum apparet ibi Ecclesiam fuisse Christianorum Grot. in Act. 18.18 in Rom. 16.1 vide et Downam Defensâ— pag. 105. who out of Strabâ— saith it was the Port that served most properly for Asia But Bishop Downam saith ibid. that Cenchrea was a Parish subordinate to the Church of Corinth having not a Bishop or Presbytery but a Presbyter assigned to it so before he saith by a Church he means a Company of Chrâ—stiâ—ns haâ—ing a Bishop and Presbytery But if he will so define a Church as that the Prelate shall enter the Definition then he may well prove that every Church had a Prelate And so a Patriarch may be proved to be Necessary to every Church if you will say you mean only such congregations as have a Patriarch But it was denominated a Church Act. 14.23 before they had Presbyters ordained to them and so before fixed Bishops when the Apostles had converted and congregated them they
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
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
as some of our Parishes and such other Churches are but for the may be and not for the must be And therefore if they be peaceable this will make no breach § 12. 2. That Parochial Churches and Associations have fixed Presidents is nothing contrary to any of their Principles as far as I am able to discern them § 13. 3. That Pastors may be lawfully appointed to visit and help the Country and the neighbour Churches and exhort them to their duty and give the Magistrate information of their state is a thing that none can justly blame any more then preaching a Lecture among them Nor do I know any party that is against it of these four § 14. And 4. That there may be more General Ministers to gather and take care of many Churches I think none of them will deny Sure the â—tinerant Ministers in Wales will not Nor yet that these may have their Provinces distinguished If I could imagine which of all these sorts would be denied I would more fully prove it yea and prove it consistent with the Principles of each party but till then its vain § 15. The only point that I remember like to be questioned is the consenting to forbear Ordination in several Presbyteries till the President be one except in case of Necâ—ssity And nothing is here questionable that I observe but only Whether it be consistent with the Principles of the Congregational party seing they would have all Ordination to be by the Elders of their own Church and where there are none that it be done by the people without Elders To which I answer 1. That we here grant them that a Congregational Presbyterie with their President may ordain an Elder for that Congregation 2. The Moderate Congregational men do grant us that the Elders or Pastors of other Churches may lawfully be called to assist them in Ordination though they think it be not necessary It is not therefore against their Principles to do so For sure they may do a Lawful thing especially when the Churches Peace doth lie so much upon it as here it doth § 16. I conclude therefore that here are healing Principles brought to your hands if you have but healing inclinations to receive them Here is a sufficient remedy for our Divisions upon the account of Church-government if you have but hearts to entertain them and apply them But if some on one side will adhere to all their former excesses and abuses and continue impenitent unchurching the best of the Protestant Churches that are not Prelatical while they unchurch not the Church of Rome And if others on the other side will stifly refuse to yield in things that cannot be denied to be lawfull yea and convenient for the Churches and set more by all their own conceits then by the Peace of Brethren and consequently the prosperity of the Church we must leave the care of all to God and content our selves that we have done our duty CHAP. VII Some instances to prove that moderate men will agree upon the foregoing terms § 1. LEST any think that it is a hopeless work that I have motioned and the parties will not agree upon these terms I shall shall next prove to you that the godly and moderate of each party are agreed already at least the Episcopal and Presbyterians and I think the rest and that its in Practice more then Principles that we disagree § 2. I. I will begin with the Episcopal Divines of whom there ate two parties differing much more from one another then the one of them doth from the Presbyterians The ancient Bishops and the moderate of late did maintain the Validity of Ordination by Presbyters and own the Reformed Churches that had other supposing their Episcopacy usefull to the perfection or well being of a Church but not necessary to the being of it And this sort of men who also agree with us in doctrine we could quickly be reconciled with But of late years there are many Episcopal Divines sprung up that embracing the Doctrine called Arminianism do withal deny the Being of the Ministry and Churches that want Prelatical ordination and with these there is no hope of concord because they will have it on no other terms then renouncing our Churches and Ministry and being again ordained by them and thus coming wholly over to them These separate from us and pretend that our Churches have no true Worship wonderous audacity and our Ministers are no true Ministers and call the Church into private houses as D. Hide expresly in his Christ and his Church in the beginning of the Preface and many others Of whom I spoke before § 3. That the ancient English Bishops that hold to the doctrine of the Church of England and are peaceable men are easily agreed with us I first prove from the example of Reverend Bishop Hall In his Peace-maker he hath these words Pag. 46 47 48 49. The Divisions of the Church are either General betwixt our Church and the other Reformed or special with those within the bosome of our own Church both which require several considerations For the former blessed be God there is no difference in any essential matter betwixt the Church of England and her Sisters of the Reformation We accord in every point of Christian Doctrine without least the variation N B. Their publike Confessions and ours are sufficient convictions to the world of our full and absolute agreement the only difference is in the form of outward administration Wherein also we are so far agreed as that we all profess this form not to be essential to the being of a Church N. B. though much importing the well or better being of it according to our several apprehensions thereof and that we do all retain a reverent and loving opinion of each other in our own several wayes not seeing any reason why so poor a diversity should work any alienation of affection in us one towards another But withall nothing hinders but that we may come yet closer to one another if both may resolve to meet in that Primitive Government whereby it is meet we should both be regulated universally agreed on by all antiquity wherein all things were ordered and transacted by the Consent of the Presbyterie moderated by one constant President thereof the Primacy and perpetual practice whereof no man can doubt of that hath but seen the writings of Clemens and Ignatius and hath gone along with the History of those primitive times We may well rest in the judgement of Mr. John Camero the Learnedst Divine be it spoke without envy that the Church of Scotland hath afforded in this last age Nullus est dubitandi locus c. There is no doubt at all saith he but that Timothy was chosen by the Colledge of the Presbyters to be the President of them and that not without some authority over the rest but yet such as have the due bounds and limits And that this was a leading case and
between you and your Brethren for so they are is too much known to friends and foes at home and abroad and too much daily manifested by each side Shall it still continue or would you have it healed If it must continue tell us how long and tell us why Would you have it go with us to Eternity and will you not be reconciled nor dwell with us in Heaven It is not in your Power to shut us out And will you not be there if we be there Or do you think there will be any Discord where Love is Perfected and we are One in God If you can be content to be saved with us and believe that all of both Opinions that truly love and fear the Lord shall live there in dearest Love for ever how can you chuse when you forethink of this but Love them now that you must for ever Love and long to be reconciled to them with whom you must there so harmoniously accord You know that Earth is our preparation for Heaven and such as men would be there they must begin to be here As they must be Holy here that ever will there see the Lord in Holiness so must they here be Loving and Peaceable that ever will live in that perfect heavenly Love and Peace And why is it that the distance must be so great Are we not all the Children of one Father Have we not all the same God the same Redeemer the same Spirit in us if we are Christians indeed Rom. 8.9 Are we not in the same Baptismal Covenant with God Have we not the same holy Scripture for our Rule and are we not in the same universal Church and of the same Religion some of you say No to the grief of your friends and the shame of your own understandings and uncharitableness I beseech you bear it if I touch the sore For my work is Healing and therefore though it Must be touch't it shall be as gently as the case will bear If I may judge by such as I have had any opportunity to know I must say that the distance on your part is continued in some by confused apprehensions of the case and not distinguishing things that differ In some by discontents of mind and too deep a sense of worldly losses and the things that you take as injuries from others In some by the advantage of a co-interest and consociation with those Divines that are of your way and so by a Willingness to think them in the right and those in the wrong that you take for adversaries In some by a stiffness and stoutâ—ess of disposition that cals it Constancy to hold your own and Manliness not to stoop to others and takes it as dishonourable to seek for Peace even in Religion with your supposed adversaries or to yield to it at least without much importunity With too many miserable souls it is meer ungodliness and enmity to that way of Piety that in many that you differ from appears And in the best of you it is a Remissness of Charity and want of Zeal for the Churches Peace and the Love and Vnity of Brethren To confute the reasonings of all these sorts would draw out this Preface to too great a length The first sort my experience hath caused me to observe Oft have I faln into company with men that pour forth bitter odious words against Presbyterie and I ask them what that Presbyterie is that they speak of with so much abomination Is it the Name or the Thing which they so abhor If the Name is it not a term of Scripture used by the Holy Ghost 1 Tim. 4.14 Are not the Pastors of the Church most frequently called the Presbyters or Elders Tit. 1.5 Act. 14.23 15.2 4 6 22 23. 1 Tim. 5.17 Act. 20.17 James 5.14 1 Pet. 5.1 c. It must needs then be the Thing and not the Name which they abominate And what is that Thing most of them cannot tell me Some presently talk of the disuse of the Common Prayer as if that were a part of Presbyterie and Government and the form of worship were all one Some presently run to Scotland and talk of forcing men to Confession of sin and of their secular enforcement of their Excommunications But 1. If this be odious why was it used by the Bishops Is it good in them and bad in others 2. And why plead you for Discipline and against Toleration if you so loath the things you plead for 3. But will you not when it s known so openly distinguish the Ministerial Power from the secular It s known by their Laws and constant Practice that all the Power that was exercised by Violence on Body or Estate by the Assemblies was derived from the Magistrate whose Commissioners also sate among them And the Bishops in England were seconded by the Sword as much as they It s known that the Presbyterians commonly maintain in their Writings that Pastors have no Coercive or Secular Power but only the Keys of the Kingdom of Heaven to exercise on the Conscience committed to them by Christ. 4. And the writings and practice of those in England openly manifest it and its them with whom you have most to do Some tell me that Presbyterie is the Government of the Church without Bishops And is it only the Negation of your Prelacy that is the odious thing Is there nothing Positive odious in Presbyterie Thus our Belief is condemned by the Papists even because we Believe not so much as they when in the Positives of our Faith there is nothing that they can blame Some make it the odious thing that they have lay-Lay-Elders But 1. The Presbyterians account them not Lay but Ecclesiasticks 2. And what is the Odious harm that these men do among them They are present and Consent to the admonishing and censuring of offendors And what great harm doth that to the Church Is it because they do not Preach No sure in that your Readers are much like them What work can you Name that these Elders are appointed to that by your Confession is not to be done It is not the Work then that you blame but that these men do it 3. But what is this to all that are in this point of your mind and think that unordained Elders wanting Power to preach or administer the Sacraments are not Officers in the Church of Gods appointment As far as I can understand the greater part if not three for one of the English Ministers that you stand at a distance from are of this mind and so far against Lay-Elders as well as you of whom I confess my self to be One. and that M r Vines was One I have shewed you in the End Surely then all we are none of the odious Presbyterians in your eyes Why then is there such a distance And are Lay-Elders as bad as Lay-Chancellors So also when some have been hotly condemning us as being against Bishops I ask them what a Bishop is and what
5.1 2 3. The Elders which are among you I exhort who am also an Elder Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over Gods Heritage but as ensamples to the flock See Dr. Hammond expounding it as spoken to Bishops q. d. The Bishops of your several Churches I exhort take care of your several Churches and govern them not as secular Rulers by force NB but as Pastors do their sheep by calling and going before them that so they may follow of their own accord Heb. 13.7 Remember them that have the Rule over you who have spoken unto you the word of God Dr. Hammond Paraphr Set before your eyes the Bishops and Governors that have been in your Church and preached the Gospel to you O all you Inhabitants of Yorkshire Lincolnshire Norfolk Suffolk Essex Middlesex Kent Worcestershire c. how many of your Parishes did ever hear a Bishop preach the Gospel to them Vers. 17. Obey them that have the Rule over you and submit your selves for they watch for your souls as they that must give account D. H. Obey those that are set to Rule you in your several Churches the Bishops whose whole care is spent among you as being to give account of your proficiency in the Gospel O dreadful account for him that must give it for so many thousands whose faces he never saw and whose names he never heard much less did ever speak a word to them 1 Tim. 5.17 Let the Elders that Rule well be counted worthy of double honour especially they who labour in the word and doctrine see Dr. H. expounding it of Bishops 1 Thes. 5.12 And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake Dr. H. Pay all due respects to the Bishops of your several Churches Tell us ye Parishes of England what labours have Bishops bestowed among you or how many of you have they admonished and which of them are you hence obliged to honour for their works sake and is it them or is it the Presbyters I mention none of this as blaming Bishops for negligence but as blaming them that will plead for and undertake an impossible task and after all with an hardened forehead will defend it with violence and separation from dissenters when so many ages have told the world to their faces that the undertaken task was never done 3. It is the work of Bishops to confirm the Baptized and is now made peculiar to them D. H. on Heb. 13. a. To teach exhort confirm and impose hands were all the Bishops office in that place And if so then the examining all the persons in a Diocess till they have just satisfaction that they are fit to be confirmed and the actuall Confirmation of them all will be a considerable task of it self 4. It is the Bishops work to exercise Discipline in the Church by admonishing the unruly and disorderly and hearing the case when the Church is told of those that have continued impenitent and openly to rebuke them and to cast them out by Excommunication if they remain impenitent and unreformed Dr. H. on Tit. 3.10 It is thy office and duty toward such an one first to admonish him once or twice and if that will not work upon him or reduce him then to set a mark upon him to inflict the censures on him and to appoint all men to break off familiar converse with him And O what abundance of work is this in the several parts even in one Parish much more in a Diocess see Dr. H. on Mat. 18.17 18. 5. It is the Bishops work to take the principal care of the poor and their stock or the contributions for them which contributions were made at every Assembly See Dr. H. on 1 Cor. 12.28 e. The supream trust and charge was reserved to the Apostles and Bishops of the Church So in the 41. Canon of the Apostles A Bishop must have the care of the monies so that by his Power all be dispensed to the poor by the Presbyters and Deacons and we command that he have in his Power the goods of the Church So Iustin Martyr Apol. 2. That which is gathered is deposited with the Prefect or Bishop and he helps relieves the Orphans and Widdows and becomes the Curator or Guardian to all absolutely NB that are in want So Ignatius to Polycarp After the Lord thou shalt be the Curator of the Widdows And Polycarp himself speaking of the Elders or Bishops They visit and take care of all that are sick not neglecting the Widdow the Orphan or the poor So Dr. H. read him further Remember this all you that are for our English Prelacy See that the Bishop be at once in every Parish in his Diocess to receive the contributions Or see that you put all into his hands and custody see that he take care of all the poor and widdows and orphans in all your Country and that all their monies be disbursed by him or his special appointment and be the common Overseer of the poor for his Diocess And when you and he have tryed this one seven years come then and tell us whether he will be any longer a Prelate or you will any longer be for Prelacy In the mean time judge in your Consciences by these passages of Antiquity cited by D. H. whether the antient Bishops had one Congregation or many score or hundred to be their Pastoral charge 6. Also it is a part of the Bishops work to visit the sick and pray with them and for them Iam. 5.14 Is any sick among you let him call for the Elders of the Church and let them pray over him see Dr. H. that by Elders is meant the Bishops e. Because there is no Evidence whereby these inferiour Presbyters may appear to have been brought into the Churâ—h so early and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church was both in the Scripture stile and in the first writers the title of Bishops and lastly because the visiting of the sick is anciently mentioned as one branch of the Office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church one in each particular Church but many in the Universal are here meant so far Dr. H. Remember all you that are all for Prelacy to send for the Bishop when you are sick every person in the Diocess according to this express command And if he would do his work by a Deputy remember that in all that Diocess which was the Bishops charge in the Scripture-times
authority and gifts I think was done in Scripture times and might have been after if it had not then And my judgement is that ordinarily every particular Church such as our Parish Churches are had more Elders then One but not such store of men of eminent gifts as that all these Elders could be such But as if half a dozen of the most judicious persons of this Parish were Ordained to be Elders of the same Office with my self but because they are not equally fit for publick preaching should most imploy themselves in the rest of the Oversight consenting that the publick preaching lie most upon me and that I be the Moderator of them for Order in Circumstantials This I think was the true Episcopacy and Presbytery of the first times From the mistake of which two contrary Errors have arisen The one of those that think this Moderator was of another Office in specie having certain work assigned him by God which is above the reach of the Office of Presbyters to perform and that he had many fixed Churches for his charge The other of them that think these Elders were such as are called now Lay-elders that is Vnordained men authorized to Govern without Authority to Preach Baptize or Administer the Lords Supper And so both the Prelatical on one side and the Presbyterians and Independents on the other side run out and mistake the ancient form and then contend against each other This was the substance of what I wrote to Mr. Vines which his subjoyned Letter refers to where he signifieth that his judgement was the same When Paul and Barnabas were together Paul was the chief speaker and yet Barnabas by the Idolaters called Jupiter Nature teacheth us that men in the same Office should yet have the preheminence that 's due to them by their Age and Parts and Interests c. and that Order should be kept among them as in Colledges and all Societies is usual The most excellent part of our work is publick preaching but the most of it for quantity is the rest of the Oversight of the Church in Instructing personally admonishing reproving enquiring into the truth of accusations comforting visiting the sick stablishing the weak looking to the poor absolving answering doubts excommunicating and much more And therefore as there is a necessity as the experienced know of many Elders in a particular Church of any great number so it is fit that most hands should be most imployed about the said works of Oversight yet so as that they may preach as need and occasion requireth and administer Sacraments and that the eminent Speakers be most employed in publick preaching yet so as to do their part of the rest as occasion requireth And so the former Elders that Rule well shall be worthy of double honour but especially these that labour in the Word and Doctrine by more ordinary publick preaching And such kind of seldom-preaching Ministers as the former were in the first times and should be in most Churches yet that are numerous Sect. 6. When I speak in these Papers therefore of other mens Concessions that there were de facto in Scripture times but One Bishop without any subject Presbyters to a particular Church remember that I speak not my own judgement but urge against them their own Concessions And when I profess my Agreement with them it is not in this much less in all things for then I needed not disspute against them but it is in this much that in Scripture times there was de facto 1. No meer Bishop of many particular Churches or stated worshipping Congregations 2. Nor any distinct Office or Order of Presbyters that radically had no Power to Ordain or Govern or Confirm c. which are the subject Presbyters I mean Sect. 7. Specially remember that by Bishops in that dispute I mean according to the Modern use one that is no Archbishop and yet no meer Presbyter but one supposed to be between both that is a Superior to meer Presbyters in Order or Office and not only in degree or modification of the exercise but below Archbishops whether in Order or Degree These are they that I dispute against excluding Metropolitans or Archbishops from the question and that for many Reasons Sect. 8. If it were proved or granted that there were Archbishops in those times of Divine Institution it would no whit weaken my Arguments For it is only the lowest sort of Bishops that I dispute about yea it confirmeth them For if every combination of many particular Churches had an Archbishop then the Governors of such Combinations were not meer Bishops and then the meer Bishops were Parish Bishops or Bishops of single Churches only and that is it that I plead for against Diocesan Bishops that have many of these Churches perhaps some hundreds under one Bishop of the lowest rank having only Presbyters under him of another Order Sect. 9. If any think that I should have answered all that is written for an Apostolical Institution of Metropolitans or of Archbishops or of the subject sort of Presbyters or other points here toucht I answer them 1. In the former my work was not much concerned nor can any man prove me engaged to do all that he fancieth me concerned to do 2. Few men love to be contradicted and confuted and I have no reason to provoke them further then necessity requireth it 3. I take not all that I read for an argument so considerable as to need Replyes If any value the Arguments that I took not to need an Answer let them make their best of them I have taken none of them out of their hands by robbing them of their Books if they think them valid let them be so to them Every Book that we write must not be in folio and if it were we should leave some body unanswered still I have not been a contemner or neglecter of the writings of the contrary-minded But voluminously to tell the world of that I think they abuse or are abused in is unpleasing and unprofitable Sect. 10. And as to the Jus Divinum of limited Diocesses to the Apostles as Bishops and of Archbishops Metropolitans c. I shall say but this 1. That I take not all for currant in matter of fact that two or three or twice so many say was done when I have either cross testimony or valid Reasons of the improbability I believe such Historians but with a humane faith and allow them such a degree of that as the probability of their report and credibility of the persons doth require 2. I take it for no proof that all that was done in all the Churches that I am told was done in some 3. I take the Law of Nature and Scripture to be the entire Divine Law for the Government of the Church and World 4. And therefore if any Father or Historian tell me that this was delivered by the Apostles as a Law to the Vniversal Church which is not contained in Scriptures
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
Institution not by inspired Apostles but by Ordinary Bishops then 1. They make all Presbyters to be jure Episcopali and Bishops only and their Superiours to be jure Divino as the Italians in the Council of Trent would have had all Bishops to depend upon the Pope But in this they go far beyond them for the Italian Papists themselves thought Presbyterie jure Divino 2. Either they may be changed by Bishops who set them up or not If they may be taken down again by man then the Church may be ruined by man and so the Bishops will imitate the Pope Either they will Reign or Christ shall not Reign if they can hinder it Either they will lead the Church in their way or Christ shall have no Church If man cannot take them down then 1. It seems man did not Institute them for why may they not alter their own institutions 2. And then it seems the Church hath universal standing unchangeable Institutions Offices and binding Laws of the Bishops making And if so are not the Bishops equal to the Apostles in Law making and Church Ordering and are not their Laws to us as the word of God and that word insufficient and every Bishop would be to his Diocess and all to the whole Church what the Pope would be to the whole 3. Moreover how do they prove that ever the Apostles gave power to the Bishops to institute the order of Presbyterie I know of no text of Scripture by which they can prove it And for Tradition we will not take every mans word that saith he hath tradition for his conceits but we require the proof The Papists that are the pretended keepers of Tradition do bring forth none as meerly unwritten but for their ordines inferiores and many of them for Bishops as distinct from the Presbyters but not for Presbyters themselves And Scripture they can plead none For if they mention such texts where Paul bids Titus ordain Elders in every City c. they deny this to be meant of Elders as now but of Prelates whom Titus as the Primate or Metropolitane was to ordain And if it be meant of Elders then they are found in Scripture and of Divine Apostolical Institution 4. If they were Instituted by Bishops after the Scripture was written was it by one Bishop or by many If by one then how came that one to have Authority to impose a new Institution on the universal Church If by many either out of Council or in if out of Council it was by an accidental falling into one mind and way and then they are but as single men to the Church and therefore still we ask how do they bind us If by many in Council 1. Then let them tell us what Council it was that Instituted Presbyterie when and where gathered and where we may find their Canons that we may know our order and what Auâ—hors mention that Council 2. And what authority had that Council to bind all the Christian world to all ages If they say it bound but their own Churches and that age then it seems the Bishops of England might for all that have nulled the Order of Presbyters there But O miserable England and miserable world if Presbyters had done no more for it then Prelates have done I conclude therefore that the English Prelacy either degraded the Presbyters or else suspended to ally an essential part of their office for themselves called them Rectors and in ordaining them said Receive the Holy Ghâ—st Whose sins thou dost remit they are remitted whose sins thou dost retain they are retained And therefore they delivered to them the Power of the Keyes of opening and shutting the Kingdom of Heaven which themselves make to be the opening and shutting of the Church and the Governing of the Church by Excommunication and Absolution And therefore they are not fit men to ask the Presbyters By what authority they Rule the Church by binding and loosing when themselves did expresly as much as in them lay confer the Power on them And we do no more then what they bid us do in our Ordination Yea they thereby make it the very work of our office For the same mouth at the same time that bid us tâ—ke authority to preach the word of God did also tell us that whose sins we remit or retain they are remitted or retained and therefore if one be an Essential or true integral part at least of our office the other is so too From all which it is evident that if there were nothing against the English Prelacy but only this that they thus suspend or degrade all the Presbyters in England as to one half of their offâ—ce it is enough to prove that they should not be restored under any pretence whatsoever of Order or Unity Argum. 5. THat Episcopacy which giveth the Government of the Chuâ—ch and management of the Keys of Excommunication and Absolution into the hands of a few Layâ—men while they take them from the Presbyters is nâ—t to be restored under any pretence of Vnity or Peace But such was the English Prelacy therefore c. The Major is plain because it is not Lay-men that are to be Church Governours as to Ecclesiastical Government This is beyond Question with all save the Congregational and they would not have two or three Lay men chosen but the whole Congregation to manage this business The Minor is known by common experience that it was the Chancelor in hâ—s Court with his assiâ—â—ants and the Register and such other meer Lay-men that managed this work If it be said that they did it as the Bishops Agents and Substitutes and therefore it was he that did it by them I answer 1. The Law put it in the Chancellors and the Bishopâ— could not hinder it 2. If the Bishops may delegate others to do their work then it seems Preaching and Ruling Excommunicaâ—ing and Abâ—olving may as well be done by Lay-men as Clergy men Then they may commission them also to administer the Sacraments And so the Ministry is not necessary for any of these works but only a Bishop to depute Lay-men to do them which is false and confusive Argum. 6. THat Episcopacy whâ—ch necessarily overwhelmeth the souls of the Bishops with the most hainous guilt of neglecting the many thousand souls whose charge they undertake is not to be restored for Order or Peace For men are not to be oveâ—whelmed with such hainous sin on such pretences But such is the English Prelacy and that not accidentally through the badness of the men only but unavoidably through the greatness of their charge and the Natural Impossibility of their undertaken work How grievous a thing it is to have the blood of so many thousands charged on â—hem may soon appear And that man that undertakes himself the Government of two or three or five hundred thousand souls that he never seeth or knoweth nor can possibly so Govern but must needs leave it undone except the shadow
were Churches And the Text saith that they ordained them Elders in every Church or Church by Church and therefore Cenchrea being a Church must have such Elders ordained to it according to the Apostles Rule And that it was a Parish with one Presbyter subject to Corinth is all unproved and therefore to no purpose 5. Yet I prove that the English Prelacy on their own grounds is not Iure Divino in that it is against the word of God according to their own interpretation of which next Argum. 10. THat Episcopacy which is contrary to the wâ—rd of God or Apostolical Institution according to their own interpretation is not to be restored But such is the late English Episcopacy therefore c. I prove the Minor for the Major needeth none according to their own interpretation of Tit. 1.5 and other Texts Every City should have a Bishop and if it may be a Presbytery And so many Councils have determined only when they grew greater they except Cities that were too small but so did not Paul But the late Episcopacy of England is contrary to this for one Bishop only is over many Cities If therefore they will needs have Episcopacy they should at least have had a Bishop in every City and though we do not approve of confining them to Cities yet this would be much better then as they were for then 1. They would be nearer their charges and within reach of them 2. And they would have smaller charges which they might be more capable of overseeing for there would be ten or twenty Bishops â—or one that be now If they say that except Bath and Wells Coventry and Licâ—fiâ—ld or some few they have but one City I answer it s not so For every Corporation or Burrough-Town is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore should have a Bishop Let them therefore either prove that a Market-Town a Burrough a Corporation is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else let every one of these Towns and Burroughs have a Bishop to govern that Town with the Neighbouring Villages by the consent and help of the Presbyters of these Vilâ—ages according to their own grounds And if it were so they would be no more then Classical Bishops at most Perhaps they 'le say that while we pretend to take down Bishops we do but set up more and would have many for one while we would have every Corporation or Parish to have a Bishop To which I answer its true but then it is not the same sort of Bishops which we would exclude and which we would multiply we would exclude those Bishops that would undertake two or three hundred mens work themselves and will rule a whole Diocess alone or by a Lay Chancellor when every conscionable man that hath faithfully tryed it doth feel the oversight of one Congregation to be so great a burden that it makes him groan and groan again We would exclude those Bishops that would exclude all others in a whole Diocess that they may do the work alone and so leave it undone while they plead that it belongs to them to do it If they will come into the Lords Harvest and exclude from the work of Government the Labourers of a whole County or two we have reason to contradict them But this is not to bring in more such Bishops as they that will shut out others but to keep in the necessary labouring Bishops whom they would shut out Nor do we shut out them themselves as Labourers or Rulers but as the excluders of the Labourers or Rulers If we have a Church to build that requireth necessarily two hundred workmen and some Pillars in it to Erect of many hundred tun weight if one of the workmen would say that it belongs to him to do it all himself or at least when the materials are brought to the place prepared to rear and order and place every stone and pillar in the building I would no oâ—herwise exclude the vain pretender then by introducing necessary help that the work may be done and I should think him a silly Civiller â—hat would tell me that while I exclude him I do â—ut multiply such as he when his every fault consisted in an hinderance of that necessary multiplication I know that some will say that we feign more work then is to be done and we would have the sentence of Excommunication pass upon every light offence I answer that its a thing that we abhor we would have none Excommunicated but for obstinacy in hainous sin when they will not hear the Church after more private admonition But there 's much more of the work of Government to be done on men that are not Excommunicable to bring them to Repentance and open confession for manâ—feâ—â—aâ—ion of that Repentance to the satisfaction of the Church but what need we plead how great the work is which every man may see before his eyes and experience putteth beyond dispute Furthermore that the English Episcopacy is dissonant from all Scripture Episcopacy I prove thus The Scripture knoweth but two sorts of Episcopacy the one General unfixed as to any Church or Country or Nation which was not called Episcopacy in the first times the other â—ixed Overseers of determinate Churches appropriated to their special charge these were called Bishops in those times whereas the former were some called Apostles from their immediate mission and exâ—raordinarâ— Priviledges or Evangelists or Fellow labourers and heâ—pers of the Apostles or by the like titles signifying their unlimited indeterminate charge But our English Bishops are neither of these therefore not any of Scripture appointment but different from them 1. They are not of the Apostolical Order of General Ministers for 1. Their principal work was Preaching to convert and congregate and then order Churches but our Bishops seldom preached for the most part 2. They were not tyed to any particular Church more then other save only as prudence directed them pâ—o tempore re nat for the succeâ—s of their work for the Church Unâ—veâ—sâ—l nor were they excluded or restrained from any part of the world as being another mans Diocess save only as prudence might direct them for the common good to distribute themselves pro tempore This is apparenâ— 1. by Christs Commission who sendeth them into all the world only by certain advantages and particular calls sitting Peâ—er more for the Circumcision and Paul for the Uncircumcision when yet both Petâ—r and Paul and all the rest did preach and look to both Circumcision and Uncircumcision 2. By the History of their peregrinations and labours which shew that they were not so fixed whatever some writers may ungroundedly affirm Eusâ—bius discrediting by fabulous mixtures the lighter sort of his Testimonies and censured by some rejection by Gelasius and others and some with him do tell us of some such things as some Apostles being fixed Bishops but with no such proofs as should satisfie a man that weighs the contrary
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
acres of Land and not by the number of souls whereas they should have done as the Bee-hives do when they are ready to swarm so that the old hive cannot contain them all the swarm removes and seeks them another habitation and makes them a New hive of their own So when a Church grows big enough for two Churches one part should remove to another meeting place and they should become two Churches and the later be of the same sort as the former and as free and not become subject to the former as if men had right to be Rulers of others because they were Converted before them or because they dwell in a walled City and others in the Villages This Error therefore was no contrived or suddain thing but crept on by degrees as Countries were Converted and Churches enlarged we are agreed therefore de facto that it was otherwise in the Apostles daies and that soon after in some places it came to that pass as the Prelates would have it in some degree But whether the Apostles were willing of the change is the Question between us we deny it and expect their better proof And till they prove it we must needs take it for our duty to imitate that Government which themselves confess was only practised in Scripture times supposing this the safest way BUt yet though the proof lye on their part who affirm the Apostles to have had such Intentions that Pastors of single Congregations should afterward become the Pastors of many I shall ex super abundanti give them some Reasons for the Negative 1. And first we are most certain that the holyest Pastors of the Church had so much Pride and Ambition that might possibly make them guilty of such a mistake as tended to the â—ncrease of their own power and rule We find even the twelve Apostles contending in Christs own presence for the Primacy till he is put sharpâ—ly to rebuke them and tell them the Necessity of humility and teach them better the state of his Kingdom Paul met with many that contended against him for a preheminence and put him upon all those defences of the dignity of his Apostleshipâ— which we find him using Peter found it necessary to warn the Pastors that they should not Lord it over Gods Heritage And Iohn did meet with a Lording Diotrephes that loved to have the preheminence While they lay under the Cross the Bishops were aspiring and usurping authority over one another or else Victor of Rome had not presumed to Excommunicate the Asian Bishops for not conforming to his opinion What abundance of unworthy contentions did the Bishops of the first ages fill the Churches with and much about superiority who should be greatest what should be the priviledges of their several Seas c. Their pride no doubt was a great cause of their contention and those contentions necessitated the interposition of Emperors to reconcile them that could not agree of themselves If the Emperors called a Council to that end even the Council it self would fall to pieces and make all worse if the Magistrate did not moderate them Had not Constantine burnt the Nicene Schedules and done much to maintain an Union among them the success of that Council might have been such as would have been no great encouragement to succeeding ages to seek for more What bitter quarrels are there between the most eminent of all the Fathers and Bishops of the Church between Chrysostom and Epiphanius Chrysostom and Theophilus Alexandrinus Hierom and Iohn of Ierusalem Ierome and Ruffinus besides his quarrels with Chrysostom and Augustine I open not the concealed nakedness of the Saints but mention those publike doleful tragedies which made the Church an amazement to it self and a scorn to the Heathens that lived about them witness the well known censure of Ammianus Marcellinus when so many people shall be murdered at once in contention for a Bishoprick as were at the choice of Damasus ambition was too predominant The mentioning of the contentions of those most excellent Bishops and the first four general Councils makes Luther break out into so many admiring exclamations in his Treatise de Conciliis that ever such men should so ambitiously quarrel about toyes and trifles and childish things and that even to the disturbing of all the Churches and setting the Christian world on a flame Of the two Churches of Rome and Constantinople he saith Ita hae â—uae Ecclesiae ambitiose râ—â—atae sunt de re nihili vanissimis nugacissimis naeniis doneâ—â—â—ndem utraque horribiliter vastata deleta est pag. 175. This caused Nazianzen who complaineth so much himself of the â—dium or displeasure of his fellow Bishops to profess himself to be so affected that he would avoid all Assemblies of Bishops because he had never seen a good end of any Synod and which did not rather increase the evils than remove them and his reason is not as Bâ—llarmine feigneth only because they were all Arrians but because The desire of contending and of preheminency or principality and their emulation did overcome reason which Luther mentioning ib. pag. 225. wondereth that for these words he was not excommunicated as an arrant heretick Who knoweth not that knoweth any thing of Church history how the Church hath been torn in pieces in all ages except the first by the dissention of the Bishops till the Pope drew part of them to unite in him And who knoweth not that knoweth any thing of the present state of the Christian world into how many fractions it is broken at this day and almost all through the Division of these Guides If therefore we shall imagine that the Pastors of the Church could not be tainted with so much ambition as to inlarge their own Diocesses and gather the new Chuches under themselves when they should have formed them into the same order and freedom as were the first we shall shut our eyes against the most full experience of the Christian world especially when the change was made by degrees 2. The second Reason that perswadeth me to stick to the sole practised Government in Scripture times and not to alter it upon pretended Intentions of the Apostles is this Nothing that intimateth temerity or mutability is to be charged upon the Holy Ghost but to institute one frame or species of Church-government for Scripture times and to change it presently into another species to all succeeding ages doth intimate temerity or mutability or at least is so like it that therefore without good proof it is not to be charged on the Holy Ghost That they are two distinct species of Government is plain one is the Government of a Particular Congregation without any other Congregations or Elders under that Government the other is the Governing of many Elders and Churches by one supereminent Prelate and if these be not two differing sorts of Government then let the Prelates confess that the Government which we would continue is of the same
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
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
Bishops who gathered as many as they could under their own Government when they should have erected new Churches as free as their own Reason 12. If the Description of the Bishops settled in the New Testament and the work affixed to them be such as cannot agree to our Diocesan Bishops but to the Pastors of a single Church then was it never the mind of the Holy Ghost that those Bishops should degenerate afterwards into Diocesan Bishops But the Antecedent is certain therefore so is the Consequent I here still suppose with Learned Dr. H Annot. in Act. 11. passim that the name Presbyter in Scripture signifieth a Bishop there being no Evidence that in Scripture time any of that Second Order viz. subject Presbyters were then instituted Though I am far from thinking that there was but one of these Bishops in a Church at least as to many Churches Now as we are agreed de facto that it was but a single Church that then was under a Bishop and not many such Churches for that follows undenyably upon the denying of the existence of subject Presbyters seeing no such Churches can be nor the worshipping Assemblies held without a Bishop or Presbyter so that it was the mind of the Apostles that it should so continue is proveed by the Desciption and work of those Scripture Bishops Argument 1. From Acts 20.28 29 31. The Bishops instituted and fixed by the Holy Ghost were and are to take heed to all the Flock over which the Holy Ghost hath made them overseeers to feed the Church of God and to watch against Wolves and to warn every one night and day But this cannot be done by Diocesan Bishops nor any that have more then one Church Therefore Diocesan Bishops are not the Bishops that the Holy Ghost hath so fixed and instituted such as Paul describeth were to continue and that 's such as can do that work Argument 2. The Bishops that the Holy-Ghost settled and would have continue and had the Power of Ordination given them were such as were to be Ordained in every City and every Church Acts 14.23 Tit. 1.3 4 5. See Dr. Hammonds Annotat. But it is not Diocesan Bishops that are such for they are over many Churches and Cities therefore it is not Diocesan Bishops that were settled by the Holy Ghost nor meant in those texts Ar. 3. The Bishops which were instituted by the Holy Ghost and are meant in Scripture were to watch for their peoples souls as those that must give account Ruling over them and to be obeyed by all and speaking to them the word of God Heb. 13.7 17 24. But this cannot be done by a Bishop to a whole Diocess nor will they be willing of such an account if they be wise therefore it is not Diocesan Bishops that are meant in Scripture Argument 4. The Bishops settled for continuance in Scripture were such as all the people were to know as labouring among them and over them in the Lord and admonishing them and to esteem them very highly in love for their work sake 1 Thes. 5.12 13. But this cannot be meant of our Diocesan Bishop whom the hundreth part of the flock shall never see hear nor be admonished by therefore it is not such that were settled for continuance in the Church Argument 5. The Bishops settled by the Holy Ghost must by any that are sick be sent for to pray over them But this a Diocesan Bishop cannot do to the hundreth or thousandth person in some places therefore it is not Diocesan Bishops but the Bishops of a single Church that are capable of these works that are meant by the Holy Ghost to continue in the Church and consequently to whom the power of Ordaining was committed If any question whether the Texts alleadged do speak of subject-Presbyters or Bishops I refer them to the foresaid Reverend Doctor with whom I am agreed that there were no subject-Presbyters instituted in Scripture times Reason 13. It was not one or two or all Churches for a year or two or more in their meer fieri or infancy before they were well formed that consisted only of one settled worshipping Assembly and its guides but it was the formed and stablished state of the particular Churches To prove this I shall briefly do these three things 1. I shall shew it in respect to the Jewish Synagogues 2. As to the Churches in the Apostles dayes after many years growth even of every Church that 's mentioned in the New Testament as a particular Political Church 3. As to some of the Churches after the Apostles dayes mentioned by the ancients 1. It is apparent that the Jews Synagogues were particular Congregational Churches having each one their several Rulers and as many Learned men suppose they had an Ecclesiastical Judicature of Elders belonging to each of them where fit men could be found and this distinct from the Civil Judicature Or as others think they had a Sanhedrim which had power to judge in both Causes and one of these was in every City that is in Places of Cohabitation For in every City of Israel which had one hundred and twenty families or free persons say others they placed the Sanhedrim of twenty three And in every City which had not one hundred and twenty men in it they set the smallest Judicature of three Judges so be it there were but two wise men among them fit to teach the Law and resolve doubts See Aâ—nsworth on Numb 11.16 citing Talmud Bab. Maimonides more at large And doubtless many of our Country Villages and almost all our Parishes have more then 120. and every Country Village may come in in the lesser number below 120. which are to have three Elders and that say some was every place where were ten men And that these were under the great Sanhedrim at Ierusalem is nothing to the matter For so we confess that such particular Churches as we mention have some such General officers over them de jure as the Apostolical men were in the Primitive Church but not that any of these Synagogues were under other Synagogues though one were in a great City and the other but in a small Town And that these Synagogues were of Divine institution is plain in divers texts particularly in Lev. 23.1 2 3. where a convocation of holiness or a holy Convocation is commanded to be on every Sabboth in all their dwellings which most plainly could be neither the meeting at Ierusalem at the Temple nor yet in single families and therefore it is not to much purpose that many trouble themselves to conjecture when Synagogues began and some imagine it was about the Captivity For as their controversie can be but about the form of the meeting place or the name so its certain that some place there must be for such meetings and that the meetings themselves were in the Law commanded by God and that not to be tumultuary confused ungoverned Assemblies If the scourging in
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
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
spoke of such Bishops only as we have in question or that he did not plainly speak of Presbyters as such For he speaks of the plenitude of Power and Grace in the Church and therefore intended more then what was proper to a Prelate 2. He mentioneth Elders Majores natu in general without distinction And 3. His praesident is plainly related to the Church as the ubi shews it being the People and not the Elders over whom these Elders are said to preside And 4. Baptizing is first instanced which was known to be commonly the work of Presbyters and never appropriated to the Prelate So that the same persons that did Baptize even the Elders of the Church according to Firmilian did then possess the power of laying on hands and of ordaining But these things are more fully discussed in what followeth And if any either adversary or friend would see the Reformed Churches Ministry and Ordination more fully vindicated I refer them to Voetius against Jasenius Desperata causa Papatus which if I had read before I had written this Disputation I think I should have spared my labour Reader if others are too busie to misled thee I may suppose thee unwilling to be misled especially in a matter of so great concernment For saith Blessed Agustine Multos invenimus qui mentiri velint qui autem falli â—eminem de Doctrin Christ. l. 1. cap. 36. And therefore as thou lovest Christ his Church and Gospel and the souls of others and thine own take heed how thou venturest in following a sect of angry men to unchurch so great and excellent a part of the Catholich Church and to vilifie and depose so great a number of able faithfull Ministers of Christ as those that had not Prelatical Ordination And if you are Gentlemen or unlearned men that for want of long and diligent studying of these matters are uncapable of judging of them and therefore take all on the Authority of those whose Learning and parts you most esteem I beseech you before you venture your souls on it any further procure a satisfactory answer to these Questions 1. Whether the Reformed Churches that have no Prelates have not abounded with as learned men as any one of those that you admire of a contrary judgement 2. If you are tempted to suspect men of partiality whether they that plead for Lorship honour and preferment or they that plead against it and put it from them are more to be suspected caâ—teris paribus 3. If you will needs suspect the Protestant Ministers of partiality what ground of suspicion have you of them that were no Ministers such as the two Scaligers whose learning made them the admiration of the Christian world even to Papists as well as Protestants and yet were cordial friends to those Reformed Churches which these men deny and draw men to disown Such also as Salmasius that hath purposely wrote about the subject with abundance more 4. If these are not to be trusted why should not Bishops themselves be trusted were not Bishop Usher Andrews Davenant Hall and others of their mind as learned pious men as any whose Authority you can urge against them 5. If all this be nothing I beseech you get a modest resolution of this doubt at least whether the concurrent judgement of all the Protestant Churches in Christendom even of the English Bishops with the rest should not be of more authority with any sober Protestant then the Contrary judgement of those few that are of late risen up for the cause that you are by them solicited to own It is a known Truth that the generality of the Bishops themselves and all the Protestant Churches in the world have owned them as true Ministers that were ordained by Presbyteries without Prelates and have owned them as true Churches that were guided by these Ministers and have taken them for valid administrations that were performed by them And are your few Recusants that would draw you to separation of greater Learning authorty and regard then all the Protestants in the world besides I beseech you if you will needs take things upon trust consider this and trust accordingly Though I must say it is pitty that any truely Catholick Christian should not have better grounds than these and be able himself in so palpable a case to perceive his duty For my own part my conscience witnesseth that I have not written the following Disputation out of a desire to quarrel with any man but am drawn to it to my great displeasure by the present danger and necessity of the Churches and by compassion to the souls that are turned from the publick Ordinances and engaged in the separation and also of the Churches that are divided and troubled by these means The sad complaints of many of my Brethren from several parts have moved my heart to this undertaking Through Gods Mercy I have peace at home but I may not therefore be insensible of the divisions and calamities abroad I shall adjoin here one of the Letters that invited me and no more because in that one you may see the scope and tenour of the rest and that I rush not on this displeasing work without a Call nor before there is a cause The passages that intimate an ever-valuing of my self you may charitably impute to the Authors juniority and humility with some mistake through distance and disacquaintance One of the Letters that invited me to this task Reverend Sir UNderstanding by the Preface to the Reader before your Gildaâ— Salvianus that you intend a second part wherein you promise to speak of the way how to discern the true Church and Ministry I make bold to present you with the desire of some Godly Ministers viz. that if you see it convenient you would do some thing towards the vindication of the present Churches and Ministers from the aspersions of the new Prelatical party in England It is a principle much made of by many of the Gentry and others that we are but Schismatical branches broken off from the true body and this by faithfull tradition is spread amongst them the learning of some rigid Prelatical Schollars is very prevalent with them to make them thus account of us With these men we must be all unchurched for casting off Diocesan Episcopacy though we be found in the faith and would spend our selves to save souls and the main substance of our Ordination at least cannot be found fault with yet because we had not a Bishop to lay his hands on us we are not sent from God Of what consequence this opinion may prove if it spread without being checked an ordinary apprehension may perceive I can guess something from what I observe from those of this leaven already that our most serious pains will be little regarded if our people take this infection when we would awaken them we cannot because they take it that we have no power to teach them It must not be men of mean parts that must
no peculiar Diocess of Paul Sect. 14. And 3. We still find that there were more then one of these general itinerant Ministers in a Place or at least that no one excluded others from having equal power with him in his Province where ever he came Barnabas Silas Titus Timotheus Epaphroditus and many more were fellow-labourers with Paul in the same Diocess or Province and not as fixed Bishops or Presbyters under him but as General Ministers as well as he We never read that he said to any of the false Apostles that sought his contempt This is my Diocess what have â—ou to do to play the Bishop in another mans Diocess Much less did he ever plead suâ—h a Power against Peter Barnabas or any Apostolical Minister Nor that Iames pleaded any such prerogative at Ierusalem Sect. 15. And therefore though we reverence Eusebius and other Ancients that tell us of some Apostles Diocesses we take them not as infallible reporters and have reason in these points partly to deny them credit from the word of God The Churches that were planted by any Apostle or where an Apostle was longest resident were like enough to reckon the series of their Pastors from him For the founder of a Church is a Pastor of it though not a fixed Pastor taking it as his peculiar charge but delivering it into the hands of such And in this sence we have great reason to understand the Catalogues of the Antients and their affirmations that Apostles were Bishops of the Churches For Pastors they were but so that they had no peculiar Diocess but still went on in planting and gathering and confirming Churches Whereas the Bishops that were setled by them and are said to succeed them had their single Churches which were their peculiar charge They had but one such charge or Church when the Apostles that lead in the Catalogues had many yet none so as to be limited to them And why have we not the Diocess of Paul and Iohn and Mathew and Thomas and the rest of the twelve mentioned as well of Peter and Iames Or if Paul had any it seems he was compartner with Peter in the same City contrary to the Canons that requireth that there be but one Bishop in a City Sect. 16. It s clear then that the English Bishops were not such Apostolical unfixed Bishops as the Itinerants of the first age were And yet if they were I shall shew in the next Argument that it s nothing to their advantage because Archbishops are nothing to our question And that they were not such as the fixed Bishops of Scripture times I am next to prove Sect. 17. The fixed Bishops in the Scripture times had but a single Congregation or particular Church for their Pastoral Charge But our English Bishops had many if not many hundred such Churches for their charge therefore our English Bishope were not of the same sort with those in Scripture The Major I have proved in the former Disputation The Minor needs no proof as being known to all that know England Sect. 18. And 2. The fixed Bishops in the Scripture times had no Presbyters at least of other particular Churches under them They Governed not any Presbyters that had other associated Congregations for publick Worship But the English Bishops had the Presbyters of other Churches under them perhaps of hundreds therefore they are not such as the Scripture Bishops were There is much difference between a Governour of People and a Governour of Pastors Episcopus gregis Episcopus Episcoporum is not all one None of us saith Cyprian in Concil Carthagin calleth himself or takes himself to be Episcopum Episcoporum No fixed Bishops in Scripture times were the Pastors of Pastors as least of other Churches Sect. 19. This I suppose I may take as granted de facto from the Reverend Divine whom I have cited in the foregoing Disputation that saith Annotat. in Art 11. that Although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and now iâ— 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 〈◊〉 â—gnatius Epistles there were such instituted in all Churches So that he granteth that de facto there were then no Presbyters but Bishops and that they were not instituted and therefore Bishops had no such Presbyters to Govern nor any Churches but a single Congregation For one Bishop could guide but one Congation at once in publick worship and there could be no Worshipping Congregations in the sence that now we speak of without some Presbyter to guide them in performance of the worship Sect. 20. So saith the same Learned man Dissertat 4. de Episcop page 208 209. in quibus plures absque dubio Episcopi â—uere nullique adhuc quos hodie dicimus Presbyteri And therefore he also concludeth that the Churches weâ—e then Governed by Bishops assisted by Deacons without Presbyters instancing in the case of the Church of Ierusalem Act. 6. and alledging the words of Clem. Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How Grotius was confident that Clemens was against their Episcopacy shewed before To the same purpose he citeth the words of Clemens Alexandrinus in Euseb. of Iohn the Apostle concluding Ex â—is ratio constat quare sine Presâ—yterorum mentione intervenientâ— Episcopis Diaconi immediate adjiciantur quia scilicet in singulis Macedoniae civitatibus quam vis Episcopus esset nondum Presbyteri constituti sunt Diaconis tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique Episcopis adjunctis Dissertat 4 cap. 10. Sect. 19 20 21. So also cap. 11. Sect. 2. alibi passim Sect. 21. Object But though de facto there were no Bishopâ—â—uling Presbyters then nor ruling any more then a single Worshâ—pâ—ing Church yet it was the Intention of the Apostles that they should afterwards enlarge their Diocess and take the care of many Churches and that they should ordain that soâ—t of subject Presbyters that were not instituted in Scripture-times Answ. Do you prove the secret Intention of the Apostles to be for such a Mutation and then we shall be satisfied in that But till then it is enough to us that we have the same Government that de facto was set up by the Apostles and exercised in Scripture times And that it s granted us that the office was not then instituted which we deny For it is the office of such subject Presbyters having no Power of Ordination that we deny Sect. 22. Object But though in Scripture times there were no Bishops over many Churches and Presbyters yet there were Archbishops that were over many Answ. Because this objection contains their strength I shall answer it the more fully And 1. If there were no subject Presbyters in those times then Archbishops could rule none But there were
in other passages of Scripture had the power of Ordination and that it belonged not only to the Apostles and Evangelists and such as they call Archbishops but that the fixed Bishops of particular Churches had it Sect. 3. The Minor I prove thus that our Ordination is by Scripture Bishops The Scripture Bishops were the Pastors of Particular Churches having no Presbyters subject to them Most of our Ordainers are such Pastors therefore most of our Ordainers are Scripture Bishops Sect 4. The Major is asserted at large by the foresaid 〈◊〉 Dr. H. H. Annot. in Art 11. b. p. 407. Where he shews 〈◊〉 though this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also 〈◊〉 second Order in the Church is now only in use for them under 〈◊〉 name of Presbyters yet in the Scripture times it belonged princâ—pally if not only to Bishops there being no evidence that any of 〈◊〉 second order were then instituted So that the Scripture Bishops were the Pastors of single Churches having no Presbyters under them for there were no inferiour Presbyters that had not the Power of Ordination instituted in those times This therefore may be taken as a granted truth Sect. 5. And that our Ordainers are such is commonly known 1. They are Pastors it is but few of the Prelates that denyed this They are Rectors of the People and have the Pastoral charge of souls 2. They are Pastors of Particular Churches 3. They have for the most part at least no subject or inferiour Presbyters under them therefore they are Scripture Bishops Sect. 6. Object The difference lyeth in another point The Scripture Bishops had the Power of Ordination Your Pastors have not the Power of Ordination thereefore they are not the same Answ. That is the thing in Question I am proving that they have the power of Ordination thus In Scripture times all single Pastors of single Churches had the Power of Ordination there being no other instituted But our Ordainers are the single Pastors of single Churches and of Christs institution therefore they have the Power of Ordination If the Pastors now are denyed to be such as were instituted in Scripture times 1. Let them shew who did institute them and by what authority 2. The sole Pastors of particular Churches were instituâ—ed in Scripture times But such are ours in question therefore c. Sect. 7. There is no sort of Pastors lawfull in the Church but what were instituted in Scripture times But the sort of Pastors now in question are lawfull in the Church therefore they were instituted in Scripture times The Minor will be granted us of all those that were Ordained by Prelates They would not Ordain men to an office which they thought unlawful The Major is proved thus No sort of Pastors are lawful in the Church but such of whom we may have sufficient evidence that they were instituted by Christ or his Apostles But we can have sufficient evidence of none but such as were instituted in Scripture times that they were instituted by Christ or his Apostles therefore no other sort is lawfull The Major is proved in that none but Christ and such as he committed it to have power to institute new Holy Offices for Worship in the Church But Christ hath committed this to none but Apostles if to them therefore c. Whether Apostles themselves did make any such new Office I will not now dispute but if they did 1. It was by that special Authority which no man since the planting of the Churches by them can lay claim to or prove that they have 2. And it was by that extraordinary guidance and inspiration of the Holy Ghost which none can manifest to have been since that time communicated Sect. 8. Moreover if there were a Power of instituting new Offices in the Church since Scripture times it was either in a Pope in Councils or in single Pastors But it was in none of these not in a Pope for there was no such Creature of long time after much less with this authority Not in a Council For 1. None such was used 2. None such is proved 3. Else they should have it still Not in every Bishop as will be easily granted Sect. 9. If such a Power of instituting New Church-Offices were after Scripture times in the Church then it is ceased since or continueth still Not ceased since For 1. The Powers or officers then lâ—â—t continue still therefore their authority continueth still 2. There is no proof that any such temporary power was given to any since Scripture times Nor doth any such continue still Otherwise men might still make us more New Offices and so we should not know when we have done nor should we need to look into Scripture for Christs will but to the will of men Sect. 10. Argument 2. No men since Scripture times had power to change the Institutions of Christ and the Apostles by taking down the sort of Pastors by them established and setting up another sort in their stead But if there be lawful Pastors of particular Churches that have not power of Ordination then men had power to make such a change For the sort of Pastors then instituted were such as had but one Church and were themselves personally to guide that Church in actual Worship and had the power of Ordination and there was no subject Presbyters nor no single Pastors that had not the Power of Ordination All single Pastors of particular Churches had that Poâ—er then But all or almost all such single Pastors of particular Churches are by the Dissenters supposed to be without that Power now Therefore it is by them supposed that Christs form of Church Government and sort of Officers are changed and consequently that men had power to change them for they suppose it lawfully done Sect. 11. Argument 3. The Pastors of City Churches may ordain especially the sole or chief Pastors Many of our present Ordainers are the Pastors of City Churches and the sole or chief Pastors in some Places therefore they may Ordain The Major is proved from the doctrine of the Dissenters which is that every City Church should have a Bâ—shop and that every Bishop is the chief and sometimes only Pastor of a City Church If they say that yet every Pastor though the sole Pastor of a City Church is not a Bishop I answer that then they will infer the same power of changing Scripture Institutions which I mentioned and disproved before Let them prove such a Power if they can Sect. 12. The Minor is undenyable and seen de facto that many of our Ordainers are such Pastors of City Churches and that of two sorts some of such Cities as have both the Name and Nature of Cities And some of such Cities as have truly the nature but in our English custom of speech have not the name such as are all Corporations in the several Market Towns of England Sect. 13. Argument 4. Those Pastors that have Presbyters
were instituted in Scripture times Now as a pretended Presbyters administrations are Valid to the innocent receiver of the Sacrament so a pretended Bishops administration in Ordination is as Valid to the innocent caeteris paribus Sect. 43. Argument 15. They that have the Keyes of the Kingdom of Heaven have the power of Ordination But Parochiall Pastors called Presbyters have the Keyes of the Kingdom of Heaven therefore they have the power of Ordination Sect. 44. The Minor is granted commonly by Papists and Protestants as to some of the Keyes but it is by many denyed as to other They say that every Pastor hath the Key of doctrine and of Order but not the Key of Jurisdiction But 1. Christ gave the Keyes of the Kingdom of Heaven together and never divided them Therefore they are not to be divided He did not give one Key to one and another to another but all to the same men And what God hath joyned together let no man put asunder 2. The Apostles in delivering these Keyes to others are never found to have separated them For Subject Presbyters were not instituted in Scripture-times Therefore all that were then Ordained Presbyters had all the Keyes together and so that of Iurisdiction as it is called with the rest 3. That Presbyters had the Key of Order will prove that they may Ordain as is aforesaid 4. But that English Presbyters had the Key of Iurisdiction is proved 1. In that they were with the Bishops to Ordain by Imposition of hands 2. In that they were by the Book of Ordination charged to administer Discipline though this was disused and the Prelates frustrated their power Sect. 45. I shall recite the words of Reverend Vsher for the proof of this Reduction of Episcopacy c. By Order of the Church of England all Presbyters are charged in the Book of Ordination to administer the Doctrine of Sacraments and the Discipline of Christ as the Lord hath commanded and as this Realm hath received the same and that they might the better understand what the Lord hath commanded therein the exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to to be read unto them at the time of their Ordination Take heed unto your selves and to all the flock among whom the Holy Ghost hath made you Overseers to Rule the Congregation of God which he hath purchased with his blood Of the many Elders who thus in common ruled the Church of Ephesus there was one President whom our Saviour in his Epistle unto this Church in a peculiar manner stileth the Angel of the Church of Ephesus And Ignatius in another Epistle written about twelve years after unto the same Church calleth the Bishop thereof Betwixt the Bishop and the Presbyterie of that Church what an harmonious consent there was in thâ— ordering of the Church Government the same Ignaâ—iâ—â— doth fully there declare by the Presbyterie with St Paul understanding the Community of the rest of the Presbyters or Elders who then had a hand not only in the delivery of the Dâ—ctrine and Sacraments but also in the Administration of the Discipline of Christ For further proof of which we have that known Testimony of Tertullian in his General Apology for Christians â—n the Church are used exhortations chastisements and divine censure for judgement is given with great advice as among those who are certain they are in the sight of God and it is the chiefest foreshewing of the Iudgement which is to come if any man have so offended that he be banished from the Community of Prayer and of the Assembly and of all holy fellowship The Presidents that bear rule therein are certain approved Elders who have obtained this honour not by Reward but by good report who were no other as he himself intimates elsewhere but those from whose hands they used to receive the Sacrament of the Eucharist For with the Bishop who was the chief President and therefore stiled by the same Tertullian in another place summus Sacerdos for distinction sake the rest of the dispensers of the Word and Sacraments joyned in the common Government of the Church and therefore where in matters of Ecclesiastical judicature Cornelius Bishop of Rome used the recieved form of gathering together the Presbyterie of what persons that did consist Cyprian sufficiently declareth when he wisheth him to read his Letters to the flourishing Clergy which there did preside or rule with him The presence of the Clergy being thought so requisite in matters of Episcopal audience that in the fourth Council of Carthage it was concluded That the Bishop might hear no mans cause without the presence of the Clergy and that otherwise the Bishops sentence should be void unless it were confirmed by the presence of the Clergy which we find also to be inserted into the Canons of Egbert who was Archbishop of York in the Saxon times and afterwards into the body of the Canon-Law it self True it is that in our Church this kind of Presbyterial Government hath been long disused yet seeing it still professeth that every Pastor hath a right to rule the Church from whence the name of Rector also was given at first unto him and to administer the Discipline of Christ as well as to dispence the Doctrine and Sacraments and the restraint of the exercise of that right proceedeth only from the custom now received in this Realm no man can doubt but by another Law of the Land this hinderance may be well removed Sect. 46. And indeed the stream of Antiquity and the Authors that are principally rested on for Episcopacy are full against them that deny the Government of the people to the Presbyters And it is the principal mischief of the English Prelacy thus to degrade or quoad exercitium to suspend at least all the Presbyters from their office Not as it is a denying them any part of their honour that 's not to be much regarded but as it is a discharging them of their work and burden and consequently leaving the Churches ungoverned And for the Government of Presbyters themselves in Cyprians dayes the Bishop did not could not Ordain or censure any Presbyter without his Clergy and Councils have decreed that so it should be Yea and the plebs universa also was consulted with by Cyprian Sect. 47. And now I come to the Major of my Arrgument which I prove thus Either Ordination is an act of the exercise of the power of the Keyes or of some other power But of no other power therefore of the Keyes If it be the exercise of any other power it is either of a secular power or an Ecclesiastick but neither of these therefore of no other Not of another Ecclesiastick power for there is no Ecclesiastical power at least which Ordination can be pretended to belong to but the power of the Keyes not of a secular power for that belongeth not to Ministers nor is it here pretended Sect. 48. And I think it
case that these three parties disagree If the Magistrate would have one man and the Ordainers another and the people a third or if two of them go one way and the third another To which I answer There are many things that must be taken into consideration for the right resolving of the case Either the persons nominated are equal or unequal Either they are all capable or some of them uncapable Either the welfare of that Church dependeth on the choice or else it may be somewhat an indifferent case â— If there be but one Minister to be had and the Dissenters would have none then it is past controversie that the Dissenters are to be disobeyed 2. If one party would have a Godly Able Minister and the other would have an incapable intolerable person then it is past doubt that the party that is for the worthy person ought to prevail and it is his duty to insist upon it and the duty of the rest to yield to him 3. If any will make a controversie in this case where there is none and say You say this man is fittest and I say the other man that is uncapable is fittest and who shall be judge The party that is in the right must hold to their duty till they are persecuted from it and appeal to God who will judge in equity If a blind man say to a man that hath his eye-sight You say that you see and I say that I see you say that it is day and I say it is night who shall be believed It is not such words that will warrant a wise man to renounce his eye-sight God will judge him to be in the right that is so indeed 4. But if really the several parties are for several Ministers that are all tolerable yet if there be any notable difference in their fitness the parties that are for the less fit should yield to the party that is for the more fit If you say They discern it not I answer that is their sin which will not justifie them in a further sin or excuse them from a duty They might discern if they were not culpable in so great a difference at least whom they are bound to take for the most fit 5. But if there be no great inequality then these Rules should be observed 1. The Magistrate should not deny the people their Liberty of choice nor the Ministers their Liberty in Approbation or dissallowance but only Oversee them all that they faithfully do their several duties 2. The Ministers should not hinder the people from their Choice where both parties nominated are fit but content themselves with their proper work 3. The People should not insist upon their choice if the Ministers to whom it belongeth do disallow the person and take him to be unmeet and refuse to ordain him because obedience in such cases is their duty and a duty that cannot tend to their loss at least not to so much hurt to them as the contrary irregular course may prove to the Church 4. If Magistrates or Ministers would make the first choice and urge the people to consent if the person be fit it is the safest way for the people to obey and consent though it were better for the Rulers to give them more freedom in the choice 5. If a people be generally ignorant in too great a measure and addicted to unworthy men or apt to divisions c. it is their safest way to desire the Ministers to choose for them Or if they will not do so it is the safest way for the Ministers to offer them a man Yet so that Magistrates and Ministers should expect their Consent and not set any man over them as their Pastor without consent some way procured 6. But if they are no Church but uncâ—lled persons and it be not a Pastor of a Church but a Preacher to Convert men and sit them for a Church-state that is to be settled then may the Magistrate settle such a man and force the people to hear him preach 7. If Necessity require not the contrary the matter should be delayed till Magistrate Ministers and people do agree 8. The chosen Pastors should decide the case themselves They should not accept the place and Consent till all be agreed unless there be a Necessity And if there be then the greatest necessity should most sway If the Magistrate resist he will forcibly prohibite and hinder you from preaching If the Ministers resist they will deny you the right hand of fellowship If the people resist they will not hear nor join in worship nor obey All these if possible should be avoided The Peoples consent to a Pastor of a Church is of Necessity We cannot do the work of Pastors without it And therefore neither Magistrates or Ministers can drive us on where this is wanting unless it be only to seek it or only to do the work of Preachers to men without Unity and Communion with Neighbour-Churches is so much to be desired that nothing but Necessity can warrant us to go on without it And the Magistrates restraint is so great a hinderance that nothing but Necessity can warrant us to cast our selves upon it And therefore out of cases of Necessity the Ministers nominated should not consent till all agree But in cases of Necessity the souls of men and the worship of God must not be disregarded or neglected though neighbour-Churches or Ministers disown us or Magistrates persecute us Sect. 10. Remember these Distinctions for the understanding of what follows 1. It s one thing to be Approved and another thing to be solemnly Invested Ordination consisteth of these two parts 2. We must difference between Ordination by one Pastor and by many 3. Between Ordination by Pastors of the same Church or of many Churches 4. Between Ordination by sufficient or insufficient Ministers 5. And between Ordnation by Neighbour Ministers or Strangers 6. And between Ordination by Divided Ministers and Concordant On these premised I propose as followeth Sect. 11. Prop. 1. Approbation by Ministers is ordinarily to be sought and received by all that will enter into the Ministry I gave some Reasons before Chap. 2. Which here I shall enlarge by which the sinfulness of Neglecting this Approbation may appear Sect. 12. Reas. 1. It is the way that God hath appointed us in Holy Scripture and therefore to be followed They that Ordained Elders or Bishops in the Churches did more then Approve them but could do no less 1 Tim. 4.14 Timothy was ordained by the Imposition of the hands of the Presbyterie 1 Tim. 3.15 Paul giveth Timothy the description of Bishops and Deacons that he may know how he ought to behave himself in the house of God which is the Church c. That is that he may know whom to Approve of or Ordain Tit. 1.5 Titus was to Ordain Elders in every City Acts 13.1 2 3. The Prophets and Teachers in the Church at Antioch did separate Barnabas and Paul to
the work with Fasting and Prayer and imposition of hands It was the Apostles that Ordained them Elders in every Church Acts 14.23 Suppose it must be read by Suffrages as many would have it that proveth no more but that the People did consent But still it is Paul and Barnabas that Ordained them Elders though with the peoples suffrages and it is they that are said to fast and pray in the next words Act. 6.3 Expresly shews that the People chose the Deacons and the Apostles ordained them Look ye out among your selves seven men of honest report full of the Holy Ghost and wisdom whom we may appoint over this business But I shall cut short this part of my task because so much is said of it already by many that have written for Ordination to whom I shall refer you Sect. 13. Reas. 2. If there be not a standing regular way for Trying aâ—d Approving such as enter into the Ministry then men will be left to be their own judges and if they can but get the consent of any Congregation will presenty be Pastors But this course would tend to the ruine or confusion of the Church as I shall manifest by evidence Sect. 14. 1. If all men may enter into the Ministry that will upon their own perswasion that they are fit the most proud self-conceited worthless men will be the readiest to go and if they can get hearers will most abound in the Church and the people will quickly have heaps of Teachers For we all know that many of the Ignorant are least acquainted with their ignorance and commonly the Proud have the highest thoughts of themselves and think none so fit to Teach and Rule as they And what could be more to the shame and hazzard of the Church then to have it taught and guided by such ignorant unworthy men Sect. 15. 2. Moreover Humble men are so conscious of their weakness and sensible of the burden and greatness of the work that they think themselves unworthy and therefore would draw back and so by their forbearance would give way to the foresaid proud intruders And thus the Church would soon be darkened defiled and brought low if all men were their own judges Sect. 16. 3. Moreover it is the common disposition of Erroneous and Heretical persons to be exceeding zealous for the propagating of their errors and bringing as many as is possible to their mind So that if all be left to themselves the most Heretical will run first and carry their filth into the house of God and seduce and undo men instead of saving them Sect. 17. 4. By this means also the Covetous and sordid worldlings will crowd in and men will do by Preaching as they do by Ale-selling even make it their last Trade when others fail and he that breaks in any other Trade if he have but any volubility of speech will presently turn Priest till the Office and Ordinances of God seem vile and be abhorred by the people This must be the Consequent if all be left to their own judgement Sect. 18. 5. And it is too known a case that the people will bid such persons welcome and so they will make a match The erroneous and giddy party will have such as are sutable to them And the Covetous party will have him that will do their work best cheap if they will preach for nothing or for little he shall be a man for them though he would lead them to perdition If it be poyson they'â— take it if it cost them nothing And many there be that will have their own kindred or friends to make Priests of and all that they have interest in must joyn with them on the account of friendship And the childish injudicious sort of Christians will follow them that have the smoothest tongues or best opportunities and advantages to prevail with them And so they will be tossed up and down and carryed to and fro with every wind of doctrine according to the cunning sleight and subtilty of men by which they lie in wait to deceive Eph. 4.14 And they will be carried about with divers and strange doctrines Heb. 13.9 Sect. 19. Reas. 3. And when the Ministrie is thus corrupted by making every man judge of his own fitness the Church will be corrupted and degenerate into a common state and cease to be a Church if Reformation do not stop the gangrene For it commonly goeth with the Church according to the quality of the Ministrie An ignorant Ministrie and an ignorant people an erroneous Ministrie and an erring people a scandalous Ministrie and a scandalous people commonly go together Like Priest like people is the common case Sect. 20. Reas. 4. And by this means Christianity it self will be dishonoured and seem to be but a common religion and so but a deceit to the great dishonour of Jesus Christ for the world will judge of him and his cause by the lives of them that teach it and profess it Sect. 21. Reas. 5. And by this means God will be provoked to depart from us and be avenged on us for our dishonouring him If he would spew out of his mouth lukewarm Laodicea what would he do to such degenerate societies If most of the seven Churches Rev. 2 3. had their warnings or threatnings for smaller faults what would such corruptions bring us to but even to be plagued or forsaken by the Lord Sect. 22. Reas. 6. If you should be men of ability and fitness for the work your selves that enter without Approbation and Ordination yet others might be encouraged by your example that are unfit and if you once thus set open the door you know not how to keep out woolves and swine all the persons before described will take the opportunity and say Why may not we enter unordained as well as such and such Sect. 23. Reas. 7. By this means also you will leave many sober godly persons unsatisfied in your Ministry as not knowing whether they may own you as Ministers or not how much you should do to avoid such offence me thinks you might perceive Sect. 24. Reas. 8. By this course also you will walk contrary to the Catholike Church of Christ and that in a cause where you cannot reasonably pretend any necessity of so doing Ever since Christ had a Ministry on earth the constant ordinary way of their admittance hath been by Ministerial Ordination If any man despise this and be contentious we have no such Custome nor the Churches of God Is it a design beseeming an humble man a Christian a sober man to find out a new way of making Ministers now in the end of the world as if all the Ministers from the Apostles dayes till now had come in at a wrong door and wanted a true Calling This is too near the making a New Ministry and that 's too near the Making of a new Church and that 's too near the feigning of a new Christ. The Church hath many promises
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.
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
unworthy though they were Ordained by Bishops adding Ordinari nonnunquam indignos non secundum Dei voluntatem sed secundum humanam praesumptionem haec Deo displicere quae non veniant ex legitima justa Ordinatione Deus ipse manifestat c. Necessity may justifie some things that otherwise would be irregularities but when Per urbes singulas that is in every Church Ordinati sint Episcopi in aetate antiqui in fide integri in pressura probati in persecutione proscripti ille super â—os creare alios pseudo-Episcopos audeat this is a fact that the poeple should disown And Qui neque unitatem spiritus nec conjunctionem pacis observat se ab Ecclesiae vinculo atque à Sacerdâ—tum collegio separat Episcopo nec potestatem potest habere nec honorem qui Episcopatus nec unitatem voluit tenere nec pacem Cyprian Epist. 52. ad Antonian Sect. 57. Prop. 5. Solemn Investiture is the last part of Ordination by which the man that by consent of the people and himself and by the Pastors Approbation had received from Christ a Right to the Power and Honour and Priviledges and an Obligation to the Duties of the Office is solemnly introduced and put in Possession of the place Sect. 58. Though in some cases a man may exercise the Ministry upon the foresaid Approbation and Election which are most necessary without this solemn investiture yet is it ordinarily a duty and not to be neglected And the people should require the performance of it I need not stand upon the Proof for it is proved before by what was said for Approbation seeing they have ever gone together Though fundamentally he be a Christian that hath entered Covenant with Christ yet before the Church he is Visibly no Christian that hath not been Baptized or at least made open Profession of that Covenant Though fundamentally they are Husband and Wife that are contracted or knit together by private Consent yet in foro Civili in Law sence and before men they must be solemnly married or else they are judged fornicators And should any fantastical persons seek to cast by this publick investiture or solemn Marriage as unnecessary he would but let in common Whoredoms The solemnity or publication in such Cases is of great Necessity And it s much conducible to the greater obligation of Pastor and people to be solemnly engaged together and to have solemn Prayer for Gods blessing tendeth to their prosperity Sect. 59. When men are Ordained only to the Ministry in General it may be done in one place as well as another that is otherwise convenient But if they are also Ordained to be Pastors of a Particular Church it is the fittest way by far that they be Ordained in the face of the Church that the people and they may be mutually engaged c. Though yet this be not absolutely necessary Sect. 60. And thus I have dispacht with the brevity intended this weighty point concluding with these two requests to my Brethren that shall peruse it 1. That before they let out their displeasure against me for contradicting any of their conceits they would humbly impartially and with modest self-suspicion both study and pray over what they read and not temerariously rush into the battell as pre-engaged men 2. That they will alway keep the faith and charity and self-denyal and tenderness of Christians upon their hearts and the great Ends and Interest of Christ and Christianity before their eyes and take heed how they venture upon any controverted points or practice as a Means that certainly contradicteth the Spirit of Christianity and the great Ends the Churches Unity Peace and Holiness c. which all true means are appointed and must be used to attain And whereunto we have already attained let us walk by the same Rule and mind the same things Phil. 3.16 Remembring that in Christ Iesus neither circumcision availeth nor uncircumcision but a new creature And as many as walk according to this Rule Peace be on them and Mercy and on the Israel of God Gal. 6.15 16. Finitur May 19. 1658. The Third DISPUTATION FOR Such sorts of Episcopacy or Disparity in Exercise of the Ministry as is Desirable or Conducible to the Peace and Reformation of the Churches By Richard Baxter LONDON Printed by Robert White for Nevil Simmons Bookseller in Kederminster Anno Dom. 1658. AN Episcopacy Desirable for the Reformation Preservation and Peace of the Churches CHAP. I. Of General unfixed Bishops or Ministers § 1. IT is but delusory dealing of them that make the world believe that the question between the Prelatical Divines and the rest of the Reformed Churches is Whether the Church should be Governed by Bishops This is a thing that is commonly granted But the controversie is about the Species of Episcopacy Not whether Bishops but what sort of Bishops should be the ordinary Governours of the Church of Christ § 2. And therefore it is also very immethodical and unsatisfactory of most that ever I read for Episcopacy that plead only for Episcopacy in General but never once define that sort of Episcopacy which they plead for but go away with it as smoothly when the question is unstated as if they understood themselves and others were capable of understanding them and so they lose their Learned labours § 3. I have already in the first Disputation told you among ten several sorts of Episcopacy which they be that I think desirable and which I judge tolerable aad which intolerable And I have there already given you the Reasons why I judge such a general unfixed Bishop to be of standing use to the Church and world as here we are speaking of and therefore I shall forbear here the repeating of what is said already § 4. That the world and Church should still have such a General Itinerant unfixed Ministry as that was of the Apostles Evangelists and others having there already proved I have nothing to do more but to shew the use of it and to answer the objections that some very learned Reverend Divines have used against it § 5. The principal use of a general Ministry is for the converting of the unconverted world and Baptizing them when converted and Congregating their Converts into Church order and setling them under a fixed Government And the next use of them is to have a Care according to the extent of their capacity and opporunities of the Churches which they have thus Congregated and setled and which are setled by other Ministers § 6. Let it be remembred that we are not now disputing of the Name but of the Thing It is not whether such an Officer of Christ be to be called an Apostle or an Evangelist or a Prophet or a Bishop or a Presbyter But whether unfixed general Ministers to gather Churches and settle them and take the care of many without a special Pastoral charge of any one above the rest were appointed by Christ for continuance in his
the point For 1. It seemeth a most improbable thing that all the Churches or so many should so suddenly take up this Presidency Prelacy or Disparity without scruple or resistance if it had been against the Apostles minds For it cannot be imagined that all these Churches that were planted by the Apostles or Apostolical men and had seen them and conversed with them should be either utterly ignorant of their minds in such a matter of publike practice or else should be all so careless of obeying their new received doctrine as presently and unanimously to consent to a change or endure it without resistance Would no Church or no persons in the world contend for the retention of the Apostolical institutions Would no Chuâ—ch hold their own and bear witness against the corruption and innovations of the rest would no persons say you go about to alter the frame of Government newly planted among us by the Holy Ghost It was not thus in the dayes of Peter or Paul or John and therefore we will have no change Thâ—s seeâ—s to me a thing incredible that the whole Church should all at once almost so suddenly and silently yield to such a change of Government And I do not think that any man can bring one testimony from all the volumes of Antiquity to prove that ever Church or person resisted or disclaimed such a change in the times when it must be made if ever it was made that is in the first or second ages § 17. Yea 2. It is plain by the testimony of Hierom before mentioned and other testimonies of antiquity that in Alexandria at least this practice was used in the dayes of the Apostles themselves For they testifie that from the dayes of Mark the Evangelist till the days of Heroclas and Dionysius the Presbyters chose one from among them and called him their Bishop Now it is supposed by the best Chronologers that Mark was slain about the sixty third year of our Lord and the tenth of Nero and that Peter and Paul were put to death about the sixty sixth of our Lord and thirteenth of Nero and that Iohn the Apostle died about the ninety eighth year of our Lord and the first of Trajan which was about thirty five years after the death of Mark. Now I would leave it to any mans impartial consideration whether it be credible that the holy Apostles and all the Evangelists or Assistants of them then alive would have suffered this innovation and corruption in the Church without a plain disowning it and reproving it Would they silently see their newly established Order violated in their own dayes and not so much as tell the Churches of the sin and danger Or if they had indeed done this would none regard it nor remember iâ— so much as to resist the sin These things are incredible § 18. And I am confident if the judicious godly people had their choice from the experience of what is for their good they would commonly choose a fixed President or chief Pastor in every Church Yea I see that they will not ordinarily endure that it should be otherwise For when they find that God doth usually qualifie one above the rest of their Teachers they will hardly consent that the rest have an equal power over them I have seen even a sober unanimous Godly people refuse so much as to give their hands to an assistant Presbyter whom yet they loved honoured and obeyed though they were urged hard by him that they preferred and all from a loathness that there should be a parity I know not one Congregation to my remembrance that hath many Ministers but would have one be chief § 19. Object But the Prelatical men will say our Pariâ—shes are not capable of this because they have commonly but one Pastor nor have maintainance for more Answ. 1. Though the greâ—ter number have but one yet it is an ordinary case to have two or three or more where there are Chappels in the Parish and the Congregations great as in Market Towns And if ever we have Peace and a setled faithfull Magistrate that will do his part for the house of God we shall certainly have many Ministers in great Congregations Or else they are like to be left desolate For Ministers will over-run them for fear of undertaking far more work then with their utmost pains they are able to perform § 20. And 2. There are few Congregations I hope of Godly people but have some private men in them that are fit to be Ordained Assistant Presbyters though not to govern a Church alone without necessity yet to assist a Learned judicious man such as understand the body of Divinity as to the great and necessary points and are able to pray and discourse as well as many or most Ministers and to exhort publickly in a case of need He that would imitate the example of the Primitive Church at least in the second Century should Ordain such as these to be some of them Assistant Elders and some of them Deacons in every Church that hath such and let them not teach publickly when a more learned able Pastor is at hand to do it but let them assist him in what they are fittest to perform Yet let them not be Lay Elders but authorized to all Pastoral administrations and of one and the same office with the Pastor though dividing the exercise and execution according to their abilities and opportunities and not comming in without Ordination nor yet taking up the Office only pro tempore And thus every Parish where are able Godly men may have a Presbyterie and President § 21. Till then 3. It is granted by the Learned Dr. H. H. that it is not necessary to the being of a Bishop that he have fellow Presbyters with him in that Church If he have but Deacons it may suffice And this is easie to be had § 22. And indeed 1. The parts of many very able Christians are too much buried and lost as to the Church for want of being drawn into more publick use 2. And it is it that tempteth them to run of themselves into the Ministry or to preach without Ordination 3. And yet few of these are fit to be trusted with the Preaching of the word or guiding of a Church alone no nor in equality with others for they would either corrupt the doctrine or divide the Church But under the inspection and direction of a more Learned judicious man as his assistants doing nothing against his mind they might be very serviceable to some Churches And such a Bishop with such a Presbyterie and Deacons neither Lay nor usually very Learned were the ancient fixed Governours of the Churches if I can understand antiquity CHAP. V. Objections against the Presidency forementioned answered § 1. BUT it is not likely but all these motions will have Dissenters on both sides It were strange if in a divided age and place and among a people engaged in so many several parties and that
of which was in some one City there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such was the Primitive Bâ—shop and doubtless the first Bishops were over the community of Presbyters as Presbyters in joint relation to one Church or Region which Region being upon the increase of believers divided into more Churches and in after times those Churches assigned to particular men yet he the Bishop continued Bishop over them still For that you say he had a Negative voice that 's more then ever I saw proved or ever shall I believe for the first two hundred years and yet I have laboured to enquire into it That makes him Angelus princeps not Angelus praeses at Dr. Reignolds saith Calvin denies that makes him Consul in Senatu or as the Speaker in the house of Parliâ—ment which as I have heard that D. B. did say was but to make him fore-man of the Iury. Take heed of yeilding a Negative voice Aâ— touching the Introduction of ruling Elders such as are modelled out by Parliament my judgement is sufficiently known I am of your judgement in the point There should be such Elders as have power to preach as well as rule I say power but how that will be effected here I know not except we could or would return to the Primitive nature and constitution of particular Churches and therefore it must be helped by the combination of more Churches together into one as to the matter of Government and let them be still distinct as to Word and Sacraments That is the easiest way of accommodation that yet occurs to my thoughts Sir I fear I trouble you too long but it is to shew how much I value you and your Letters to me for which I thank you and rest Yours in the best bonds R. Vines Septemb. 7. THough Mr. Vines here yield not the Negative Voice to have been de facto in the first or second age nor to be de jure yet he without any question yielded to the stating of a President durante vita if he prove not unworthy which was one chief point that I propounded to him And I make no doubt but he would have yielded to a voluntary Consent of Presbyters de facto not to ordain without the President but in case of Necessity But thâ—t I did not propound to him And the difficulties that are before us de facto in setting up a Parochiall Episcopacy which he mentioneth I have cleared up already in these papers shewing partly that the thing is already existent and partly how more fully to accomplish it All would be easie if Holy Self-denying Charitable hearts were ready to entertain and put in execution the honest healing Principles that are before us and obvious to an ordinary understanding Or if still the Pastors will be contentious if Holy Peaceable Magistrates would seriously take the work in hand and drive on the sloathful and quarrelsome Ministers to the performance of their duty The Episcopacy of the Protestant Churches in Poland ADrian Regenvolscius Histor. Ecclesiast Sclavonicar Provinc lib. 3. page 424. N. B. Quoniam à prima Ecclesiarum in minoris Poloniae Provincia Râ—formatione usu consuetudine receptum est ut è senioribus hisâ—e omnium Districtuum quorum nomina 36. recensuimus unus Primarius sive in ordine Primus qui vulgo Superintendens Ecclesiarum minâ—ris Poloniae vocatur Synodisque Provincialibus praesidet totius Synodi Provincialis authoritate consensu ac suffragiis eligatur ac non quidem per impositionem manuum propter evitandam Primatus alicujus suspicionem aut juris ac potestatis alicujus in caeteros seniores speciem benedictione tantum fraterna apprecatione Officiorum quae hocce concernunt munus praelectione piisque totius Synodi precibus Regiminis duntaxat Ordinis boni in Ecclesia Dei causa inauguratur ad declaratur Nomina Primariorum â—orum Seniorum sive Minor Polon Ecclesiarum superintendium The Churches of the Bohemian Confess called Vnitatis Fratrum have among the Pastors of the Churches their Conseniors and Seniors and one President over all Id. Regen Vols p. 315. Seniores sive superattendentes Ecclesiarum Bohemicarum Moravicarum c. plerumque è Consenioribus eliguntur ac per impositionem Manuum publicamque inaugurationem in munus Senioratus ordinantur ac consecrantur Et longa consuetudine in Ecclesiis trium harum provinciarum receptum est ut è senioribus unus Primarius sive in ordine Primus quem vulgo illi Praesidem vocant non eligatur quidem nec peculariter Ordinetur sed post decessum aliorum ipso Ordinationis tempore prior succedat FINIS The Fourth DISPUTATION Of a Form of LITURGY How far it is Necessary Desirable or Warrantable In order to a Peace between the Parties that differ herein and too uncharitably prosecute their difference By Richard Baxter LONDON Printed by Robert White for Nevil Simmons Bookseller in Kederminster Anno Dom. 1658. Qu. Whether a stinted Liturgy or form of Worship be a desirable means for the Peace of these Churches UNnecessary prolixity is not so acceptable to the Reader that loves both Truth and time but that I may take it for granted that you desire me to leave out superfluities in this Dispute 1. The Etymologists shall be better agreed among themselves of the derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before I will trouble you with their judgements But we are commonly agreed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for any Ministration but more strictly and usually for a publick Ministration or any work of publick office and yet more strictly from the Septuagint Ecclesiastick writers have almost confined it to Holy Ministration or publick service or Worship of God The several uses of the word in Scripture and prophane and Ecclesiastick Writers you may find in so many Lexicons at pleasure that I shall pass by the rest Bellarmine doth too grosly pretend that when it s applied absolutely to holy things the word is taken alwayes in the New Testament for a Ministration in sacrificing A little observation may confute that mistake Nor is it agreeable either to Scripture or the use of the Antient Church to call only Forms of publick worshâ—p that are written by the name of a Liturgy Whether it were Form or no Form Writren or not written Premeditated or extemporate Words or Actions all the Publick holy Ministration or service of God was of old called The Churches Liturgy And so men may be for a Liturgy that are not for a Prayer Book But latter times have most used the word for those stinted forms that some call Offices containing both the Rubrick or Directory and the Form of words prescribed as the matter of the service And seeing that those that now we speak to understand it in this sense we must speak as they do while we are speaking to them 2. Note that it is not any one part of Publick Worship that we speak of alone