Bishops made them Substitutes under them to help them which they called Priests and kept the name of Bishops to themselves But out of the Deacons sprang all the Mischief For through their hands went all things they ministred unto the Clergy they ministred unto the Poor they were in favour with great and small And when the Bishops Office began to have rest and be Honourable then the Deacons through Favour and Gifts climbed up thereunto as lightly as he that hath the old Abbots Treasure succeedeth with us And by the means of their practice and acquaintance in the world they were more subtle and worldly wise than the old Bishops and less learned in Gods word as our Prelates are when they come from Stewardships in Gentlemens Houses and from surveying of great mens Lands c. Then while they that had the Plow by the tail looked back the Plow went awry Faith waxed feeble and faint Love waxed cold the Scripture waxed dark Christ was no more seen He was in the Mount with Moses and therefore the Bishops would have a God upon the earth whom they might see and thereupon they began to dispute who should be greatest So far Mr. Tyndal in his Practice of Popish Prelates 3. The Malady and Disease of those times with their Causes were no sooner understood but several Worthy Persons applied themselves to a diligent search after the most proper Remedy and found that a Reformation must begin among the Clergy that all things must be reduc'd to the Apostolical Institution Discipline must be strictly exercised the which could not with effect be accomplished but by bringing all things to the first Institution For which reason Mr. Tyndall makes his enquiry after those Officers the Apostles ordain'd in Christs Church and what their Offices were concerning which take Mr. Tyndal's own sense in his discourse of the Practice of Popish Prelates Wherefore the Apostles saith he following and obeying the Rule Doctrine and Commandment of our Saviour Jesus Christ ordained in his Kingdom and Congregation Two Officers One called after the Greek word Bishop in English an Overseer which same was called Priest after the Greek Elder in English because of his Age Discretion and sadness for he was as nigh as could be always an Elderly man And this Overseer hath put his hands unto the Plow of Gods Word and sed Christs Flock and tended them only without looking unto any other business in the world Another Officer they chose and called him Deacon after the Greek a Minister in English to minister the alms of the people unto the poor and needy For in the Congregation of Christ love maketh every mans gifts and goods common unto the necessity of his neighbour Wherefore the love of God being yet hot in the hearts of men the rich that had the substance of this worlds goods brought of their abundance great plenty unto the sustentation of the poor and delivered it unto the hands of the Deacons Mr. Tyndall judg'd that according to the Apostolical Institution there were no other Officers in the Church but Elders and Deacons The Elders being of the same Office and Order with the Bishops they being two names belonging to one and the same person There is saith he Presbuteros called an Elder by Birth which same called immediately a Bishop or Overseer to declare what Persons are meant they were called Elders because of their Age Gravity c. and Bishops and Overseers by reason of their Offices And all that were called Elders or Priests if they so will were called Bishops also though they have divided the names now which thing thou mayest evidently see by the first Chap. of Titus and the 20th of the Acts Those Overseers which we now call Bishops after the Greek word were alway biding in one place to Govern the Congregation there Tyndal of the word Elder But Deacons were Overseers of the Poor and crept not into Orders till the Church grew Rich. Tyndal was not alone in this opinion it being also the sense of Famous Lambert and Dr. Barns who strenuously defended and at the last sealed this Truth with their blood One of the Articles for which they were burnt being about the Order of Priesthood I 'le give you in the first place Lambert's own answer to the ninth Article as I find it in Acts and Mon. Vol. 2. As touching Priesthood saith Lambert in the Primitive Church when virtue bare as ancient Doctors do deem and Scripture in mine opinion recordeth the same the most room there were no more Officers in the Church of God than Bishops and Deacons that is to say Ministers as witnesseth beside Scripture full apertly Hierome in his Commentaries upon the Epistles of Paul whereas he saith That those that we call Priests were all one and no other but Bishops and the Bishops none other but Priests men ancient both in Age and Learning so near as they could be chosen Neither were they institute and chosen as they be now-adays with small regard of a Bishop or his Officer only apposing them if they can coâ—â—â—e a Collect but they were chosen not only of the Bishop but also with the consent of the people among whom they should have their living as sheweth Saint Cyprian and the people as he saith ought to have power to chuse their priests that be men of good Learning of good and honest report but alack for pity such Elections are now banished and new fashions brought in which if we should confer with the form of the Election shewed of Christ by his Apostle Paul we should find no small diversity but all turned upside down To conclude I say the Order or state of Priests and Deacons was ordained by God but Subdeacons and Conjurers otherwise called Exorcistae or Acolitae which we call Benet and Collect were instituted by the invention of men and this you may find in the Law Dist 21. and other places where it is written Subdiaconatus tempore Apostâ—lorum non fuit sacer Subdeaconship in the time of the Apostles was no holy Order Dr. Barns in like manner had the same objected against him in the Articles for which he was burned I 'le give you the Article and his own sentiments concerning it as Mr. Fox relates in a Discourse set forth with Mr. Tyndal and John Frith's Works Article 6. I will never believe nor yet I can never believe that one man may be by the Law of Ood a Bishop of two or three Cities yea of an whole Countrey for it is contrary to Saint Paul which saith I have left thee behind to set in every City a Bishop And if you find in one place of Scripture that they be called Episcopi you shall find in many that they be called Presbyteri I was brought before my Lord Cardinal into his Gallery and there he read all my Articles till he came to this and there he stopped and said That this touched him and therefore he asked me if I thought it wrong
A REPLY TO THE DEFENCE OF Dr. Stillingfleet BEING A Counter Plot for Vnion between the Protestants in opposition to the Project of others for Conjunction with the Church of Rome By the Authors Of the Modest and Peaceable Inquiry Of the Reflections i.e. the Country Confor Of the Peaceable Designe Then Abner called to Joab and said shall the sword devour for ever Knowest thou not that it will be bitterness in the latter end How long shall it be then ere thou bid the people return from following their Brethren LONDON Printed for Thomas Parkhurst at the Bible and three Crowns in Cheapside near Mercers Chappel 1681. To the Right Honourable THE EARL of HALLIFAX May it please your Lordship THE Design of these Papers being for the Glory of the King and the Peace of the Church we cannot think it dishonourable for any person of moderate Inclinations and in a capacity to serve so good an end to favour it Your Lordship therefore being at present at the Helme in the Administration of the greatest Affairs will not as we hope receive with any Disdaine this our humble Dedication Not that we concerne your Lordship in our little Contests as the Book is Controversal for we know Themistocles cannot fiddle but he can govern a State but because the Thing Designed is so momentous and concerns Statesmen such as your Lordship is We do intend no further avocation of your Honour from your other Imployment than to look over onely the Preface and the last Half Sheet of the Book wherein you will find a Foundation laid and Materials made ready There is wanting onely the Perfecting skill of some Master builder and then Hands to work We are sensible of the Meanness of such an Offering to so great and judicious a Person and being conscious that the blame which we deserve upon that account is too much for One there are Two of us to bear it Your Lordships humble Servants John Humfrey Stephen Lob. THE PREFACE IT hath pleased God that the hearts of most men at this present juncture or at least their faces are set upon Union of the Protestants and it is absolutely necessary that somewhat be done in order to a firm and lasting one among us Upon this point on all hands we seem to be agreed We must Unite or we must be undone but as for the means of obtaining this end the differences are many Some among the Conformists seem to propose an Execution of the Poenal Laws as a sure way of Uniting us Others as this Author of Dean Stillingfleets Defence c. insist on a Submission to the Bishops of the Universal Church to be the onely foundation of Unity in the Church The Dissenters differ from such as are of these Opinions and in the general assert That if ever an Union be obtained it must be by an Insisting onely on a Few Certain Necessary things as terms of Communion That the utmost severities of the Magistrate will rather fill the minds of the Sufferers with Prejudices against the Dictates of those men whose most powerful Argument is the Sword than Inlighten their Judgments or Dispose their Souls to any sincere Compliances and that the Notion of our Author to wit the Defender of the Dean of Pauls is Schismatical Upon this account it is not a little time is spent in a Representing the several Notions there are about the methods of Uniting us to be Ineffectual the one Party misliking the Proposals made by the Other But surely this is not the way to heal our breaches or put an end to the Warme and Indecent Contests that have been among us For which Reason though my principal aime is for Union yet will not I presume on any thing proposed by us I will onely acquaint the Reader with the Nature of the Ancient Constitution of our Government in Relation to Ecclesiastical Affairs and thereby shew what will most effectually conduce to Unite us in a way the least novel and most consistent with our Civil Establishment The which I can no sooner compass but I shall be capacitated to demonstrate to the World That the Principles of the Dissenter are very much adapted for concord not onely among themselves but with the moderate Episcoparians and very advantagious to the State in which they live The Ancient Constitution of our Government about Matters Ecclesiastical is very excellently describ'd in the Necessary Doctrine and Erudition of a Christian man composed by several Bishops and other great Doctors and approved by Authority in the days of Henry the 8th In this Judicious Tractate 't is manifest 1. That Church Government is Jure Divino 2. That to the Constituting such a Church Government those Church Officers onely are necessary who are mention'd in the New Testament 3. That in the New Testament there is mention made of no other Church Officers but Priests and Deacons That no other Government is of Divine Right but what is under the Conduct of Bishops or Priests i. e. Elders is evident in that the New Testament mentioneth no other Governours as Ecclesiastical but the Bishops or Elders whence that Government whose Constitution is such as that it becomes a Government on no other account than that the Governours are of humane make that Government cannot formally considered be of Divine Right 't is but Humane though circa Sacra 4. That Bishops or Priests the sole Governours of the Church are of one and the same Order their Power the same their work the same which is to preach the Word Administer Sacraments and Exercise Discipline All this I collect from what is asserted in the aforesaid Necessary Erudition about the Sacrament of Orders where 't is said That Bishops or Priests and Deacons are the onely Orders mention'd in the New Testament And of these two ORDERS onely that is to say Priests and Deacons Scripture maketh express mention That all others were afterward added by the Church That the Duty and Office of the Bishop Priest or Elder consisteth in true Preaching and Teaching the word of God unto the People in Dispensing and Ministring the Sacraments of Christ in Losing and Assoiling from sin such persons as be sorry and truly Penitent for the same and EXCOMMUNICATING such as BE GUILTY IN MANIFEST CRIMES and WILL NOT BE REFORMED OTHERWISE and finally in Praying for the Whole Church of Christ and specially for the flock committed unto ' em Thus the Order of a Bishop or Priest is one and the same whose Office is not onely to Preach and Administer Sacraments but moreover to exercise Discipline namely in Losing and Assoiling from sin such persons as be sorry and truly Penitent and in Excommunicating the Obstinately Vitious As much as if it had been said that Church Government and the Office of a Bishop or Elder is of Divine Right The Office of the Deacons in the Primitive Church was partly in Ministring Meat and Drink and other Necessaries to the poor people found of the Church partly also
belonging unto it from the Jurisdiction of the Archbishop and his Successors King Ina's Charter to the Abbey of Glassenbury exemps them from the Bishops Jurisdiction The like did King Offa concerning the Monastry of St. Albans An. 793. Kenulph King of Mercia that at Abington Anno 821. and Knut that at St. Edmvndbury An. 1020. Yea and there are several places at this very time exempt from Episcopal Jurisdiction Whatever our Princes in after Ages might lose as to the Exercise of their just Power 't is certain that Henry 8th reassumed it as appears by his dismembring some Diocesses and by his removing some Churches from one Jurisdiction to another For this Consult Dr. Burnets History of Reformation part 1. lib. 3. page 301. where you 'l find the Complaint of the Roman party beyond the Sea concerning the Kings encroaching on the Jurisdiction of the Church c. to which 't was answered That the Division of the Ecclesiastical Jurisdiction whether of Patriarchs Primates Metropolitanes or Bishops was according to the Roman Law Regulated by the Emperours Of which the Antient Councils always approv'd And in England when the Bishoprick of Lincoln being judg'd of too great an extent the Bishoprick of Ely was taken out of it it was done only by the King with the consent of his Clergy and Nobles 'T is also evident out of Dr. Burnets Hist of the Ref. part 1. l. 3 p. 267. That this great Prince gave cut such a Commission to Bonner and it may be to others also as makes it most manifest that Diocesan Bishops were not of God's but only of the Magistrate's Institution Hence Bonner in his Commission from the King most gratefully acknowledges that he received it only from the King's bounty and must deliver it up again when it should please his Majesty to call for it even as Justices of the Peace c. whose Commission is ad Pacitum Moreover Lay-men had Ecclesiastical Dignities The E. of Hartford six Prebends promissed him as the Lord Cromwal in H. 8. was made Dean of Wells A thing very ordinary at that time Dr. Burnets Hist of the Refor part 2. Thus a Diocesane Episcopacy at best was judg'd but an humane Creature owing to the Magistrate alone for it's Rise and Conservation Secondly This seems to be the sense of the Reformers in Edward the 6th time who were under the Influence of that great Divine and Blessed Martyr Archbishop Cranmer In Henry 8th days Cranmer did his Utmost for the promoting a Reformation the which he did withal the Speed and Prudence the Ilness of the times would permit further attempt to carry on under King Edward and what he did was so highly approv'd of by all who were hearty for a Reformation that whoever considers how Unanimous the truly Protestans Bishops were in Concurring with this great Prelate Cranmer cannot but encline to think That their Principles in most things about Church Discipline were the same i. e. they were for the Divine Right of Bishops or Presbyters even when they judg'd the Superiority of a Bishop to a Presbyter to be but Humane That this may appear to be the sense of Cranmer I will only beseech my Reader to compare what was done under King Edw. 6th by this great Prelate with his Judgment concerning a Diocesan Episcopacy under Henry the 8th In Henry 8ths time Cranmer in answer to that Question Whether Bishops or Priests were first did assert That the Bishops and Priest were at one time and were no two things but both One Office in the beginning of Christs Religion That in the New Testament he that is appointed to be a BISHOP or PRIEST needeth no Cousecration by the Scripture for ELECTION or APPOINTING thereto is sufficient This was then Cranmers Judgment and I cannot understand that he did at any time in the least vary from it for in the Necessary Erudition which he subscribed there is nothing asserted but what is either Consistent with or an approbation of what was the Archbishops Opinion about these points 'T is true Cranmer was so Zealous an Asserter to the Kings Supremacy that he seem'd to be of that Opinion which doth now appear by the name of Erastianisme for he held That a Bishop or Priest by the Scripture is neither commanded nor forbidden to Excommunicate but where the Laws of any Region give him Authority to Excommunicate there he ought to use the same c. But from this he must be considered to have received because he subscribed the Necessary Erudition where 't is exprest That a part of the Priests or Bishops Office is according to the Scriptures to Excommunicate c. as well as Teach and Administer the Sacraments To all this add the Progress Cranmer made under Edw. 6. in the Reformation how far he went and how much farther he would have gone had not the Iniquity of those times been so exceeding great and the Reign of this worthy Prince so very short 'T is well known that he went so far as to tempt Dr. Heylin to conclude King Edwards death no Infelicity to the Church of England and to provoke Queen Elizabeth to say That they had stript the Church too much of its external Splendour and Magnificence That t was requisite to make some alteration in the Articles to the end a Compliance of the Roman Catholicks might be more easie What I have insisted on in this place about Cranmer is taken out of Dr. Burnets History and a Record in him ex M.SS. D. Stillingfleet 3. Such is the present Prerogative of his Majesty in Ecclesiastical as well as Civil Affairs that the asserting the Divine Right of a Diocesane Episcopacy is inconsistent with it The King is the Supream Head of the Church as well as of the State for which Reason he hath Power to appoint Officers to look after the management of Affairs in the One as in the Other But if the Diocesan Bishops depend not so much on the Prince for their Superiority and Power in making an Authoritative Inspection into Ecclesiasticalal Affairs as the Civil Magistrate who is it that is his Majesties Commissionated Officer about Ecclesiastical affairs T is either the Diocesane or None But if the Diocesane as such receives his Commission from Jesus Christ even as the Apostles did then they are Gods Officers and not the Kings And if so seeing the King doth nothing but by his Officers that is by such as act by a Commission received from him the King hath in this respect lost at least the Ezercise of his Prerogative But if they are the Kings Officers and depend as much on the King as the Civil then their Diocesan Episcopacy is not of Divine 't is but of Humane Right We acknowledge that 't is the sense of the Church of England that Princes are Ordain'd of God to Govern Ecclesiastical as well as other Persons and that therefore if we consider such as are appointed by the King to govern under him Circa Sacra as the
Officers of God Fundamentally and not Formally it may be granted But when we speak of the Officers of Christ in Contradistinction to the Officers of the King we mean such whose Authority is from God and remains good though the Prince should oppose it as in the case of the Primitive Officers of Divine Institution who being forbidden to Preach in Christs name could reply Whether we shall obey God or Man Judge ye The Office of a Presbyter or Congregational Bishop is so much of God that what right soever the Magistrate may have concerning Nomination Election or Presentation or Appointing of any such Ecclesiastical Ministers his Prohibition cannot make void that Commission he hath received from Jesus Christ But such as are Officers of the King whether about the matters of the Lord or about the King i. e. whether Circa sacra or about Civil Affairs 't is in the Power of the Supream Magistrate to give or take his Commission as it pleaseth him yea to direct to the Number of such Officers appointing them their peculiar work and to alter and change as the necessity of Affairs and State of the National Constitution shall require There must be a regard had unto the present temper and state of the Kingdom in which the Church is and a suiting the Ecclesiastical Affairs so far as they may have an influence on the State after such a manner as is most conducive to the more firm establishment of the Fundamental Constitution and consequently Peace of the State to which end the Civil Magistrate must still firmly adhere to that known Rule by which King Henry professed to walk which is expressed in the necessary Erudition viz. The Scripture doth teach That all Christian People as well as Priests and Bishops as all other should be obedient unto Princes and Potestates of the World For the Truth is that God Constituted and Ordained the Authority of Christian Kings and Princes to be the most High and Supream above all other Powers and Officers in this World in the Regiment and Government of their People and committed to them as unto the chief leads of their Commonwealths the Cure and Oversight of all the People which be in their Realms and Dominions without any exception and to them of Right and by Gods Commandment belongeth not only to prohibit Unlawfull Violence to correct Offenders by Corporal Death or other punishment to Censure Moral Honesty among their Subjects according to the Laws of their Realms to defend Justice and to procure the Publick Weal and Common Peace and Tranquility in Outward and Earthly things But Especially and Principally to Defend the Faith of Christ and his Religion to conserve and maintain the true Doctrine of Christ and all such as be true Preachers and Setters forth thereof and to abolish all Abuses Heresies and Idolatries and to punish with Corporal Pain such as of malice be the occasion of the same And Finally to Oversee and cause that the said Bishops and Priests do execute their Pastoral Office truly and faithfully and especially in those points which by Christ and his Apostles were given and committed unto them and in case they shall be negligent in any part thereof or would not diligently execute the same to cause them to redouble and supply their lack And if they obstinately withstand their Princes kind monition and will not mend their Faults then and in such case to put others in their rooms and places And God hath also commanded the said Bishops and Priests to obey with all humbleness and Reverence both Kings and Princes and Governours and all their Laws not being contrary to the Laws of God whatsoever they be and that not only propter iram but also propter Conscientiam that is to say not only for fear of punishment but also for discharge of Conscience Thus the Power of the Magistrate over all Persons to wit Ecclesiastical and Civil is according to the Ordinance of God and that 't is a Part of the Magistrates Office to Defend the Faith of Christ to maintain the true Doctrine and the Preachers thereof and to Abolish all Abuses c. the which must be done not only by keeping to the Rule of the Gospel but in conjunction therewith by taking a special care that no unnecessary thing be suffered that in its Tendency is destructive of the Peace of the State If the present constitution of the Government of the Church as it is National and of humane Right onely be in any Respects Inconsistent with the Publick Weal of the Kingdom t is necessary that it be alter'd especially when an Alteration in some little things may abundantly contribute unto the Lasting Peace both of Church and State But if the Church Government as Diocesane or National be of Divine Right there can be no Alteration of it and consequently seeing the setting up any of the Kings Officers to Inspect Ecclesiastical Affairs is an Altering the Diocesan Constitution the Prince durst not though encouraged by an Act of Parliament enter on it What is of Divine Right is Sacred and must not be touch'd 't is dangerous to come too near that Mount For which Reason how mischeivous soever the Ecclesiastical-National-Government may in Process of time be unto the Civil the Civil not the Ecclesiastical must be Altered That there may be an Adjusting matters in debate between the Diocesane and the State the State must submit unto the Diocesane For the King according to this Hypothesis hath nothing to do with Church Affairs which are wholly by the word of God confined to Churchmen among whose number the King cannot be justly mention'd neither may the King take any Cognizance of what is done among them nor may they hold their Courts in his but only in their own Name or rather in Jesus Christs A Notion so inconsistent with his Majesties just Prerogative and the Powers of Parliaments that as it doth destroy the Former in like manner it doth so very much limit the Latter as to Alter the Fundamental Constitution of our Government By this time I presume it may appear with some Conviction to the Reader 1. That a Parochial or Congregational Church Government is according to the Church of England Jure Divino 2. That the Diocesane or National Government as such is Jure Humano and for its particular Form must be such in all ages as our Civil Governours Judge most meet as a Means for the Preservation of Parochial Discipline and the great Ends of the Civil Constitution These things being so A Declaring this true Church of England Principle to be still according to the Sentiments of our Governours will Relieve tender Consciences among Dissenters and sufficiently gratifie any moderate Conformist to the Ending all our Divisions without an Embasing his Majesties Prerogative 1. The Establishing a Parochial or Congregational-Church-Discipline by Law is the great thing the Dissenters desire and what may be done consistently with the Antient Constitution of the Government of this
In contradiction to which the Dean's Substitute's Assertion is p. 226. That Excommunication casts a man out of the visible Society of Christ's Church not of this or that particular Church only but of the Whole Christian Church He that is cast out of one Church is thereby cast out of all and separated from the Body of Christ which is but One. And therefore such are out of a state of Salvation As if it had been said in opposition to Mr. Hooker Such as are Excommunicate are shut out clean from the Visible Church yea and from the Mystical Church A Notion that Mr. Hooker considers as held by none but Papists for he immediatly addresseth himself to the Church of Rome thus With what congruity then saith he doth the Church of Rome deny that her enemies whom she holds always for Hereticks do at all appertain to the Church of Christ How exclude they us from being any part of the Church of Christ under the colour and pretence of Heresie when they cannot but grant it possible even for him i. e. the Pope to be as touching his own personal perswasion Heretical who in their opinion not only is of the Church but holdeth the chief place of Authority over the same The like may be said by way of Answer unto our Author Moreover the Learned and Judicious Dr. Field Son of the Church is as full in contradicting what is asserted by our Author For this Dr. of the Church discoursing about the Schismatick says lib. 1. c. 13. That their departure is not such but that notwithstanding their Schisme they are and remain parts of the Church of God Schismaticks notwithstanding their Separation remain still conjoyn'd with the rest of God's people in respect of the profession of the whole saving Truth of God all outward acts of Religion and Divine Worship Power of Order and Holy Sacraments which they by vertue thereof administer and so still are and remain parts of the Church of God The like is asserted of such as are cast out by Excommunication c. 15. But I 'll not enlarge any further having sufficiently evinc'd that the Opinions of this man who treats the Dissenters with so much scorn and contempt are such as were antiently by Queen Elizabeths Protestants exploded as Popish and at this very time I verily believe rejected by the greatest part of the Episcopal Clergy and that the Contest now is not so much between Dissenters and the Church of England as between a few under the name of the Church of England on the one part and the greater number of the Church of England with the Dissenter on the other The former under the notion of running down Dissenters are preparing materials to meet the Papist The other to the end they may the more effectually prevent the Designs of Rome have sent forth their Plea for the Nonconformist finding themselves concern'd to check the Insolence of those who in this day of common Calamity would ruine the conscientious Protestant Dissenter This being so I must beseech the Reader not to misapprehend me in what follows as if I had been speaking reproachfully of the Church of England because I cannot but discover how agreeable the Sentunents of the Deans Substitute about Church-Government are unto those embrac'd by the French Papist That I may the more clearly shew what are the mischievous Tendencies of our Author's Notion about Church-Government I will give in short the most distinct and truest state of the Controversie I can shewing what is granted by sound Protestants and what not What are the Doctrines of the Papists How far the French and Italian Papist agree and wherein they differ and in what respects the Dean's Substitute concurs with the French § 1. All are so far agreed as to conclude That God hath had a Church at all times in every Age of the World We might be very particular in considering the divers Denominations under which the Church falls answerable to the divers capacities of the Members thereof and the divers states in which it is and hath been which I shall at this time pass by § 2. That the Church is but One one Body united to one Head § 3. That this One Church must be considered as the Members thereof are scattered up and down the World c. and as they are joyned together in particular Societies The former is call'd the Church Universal the other a Particular Church The Papists themselves do acknowledge That the Church must be considered as Universal and as Particular though they look'd on the Universal to be such whose whole existence was in Particulars as Universale est unum in multis singularibus Whence it follows That such as are not members of a Particular Church they belong not unto the Catholick Visible Church This very Notion hath been embrac'd by some to wit the Old Independents but of late it hath been generally exploded by Divines of that name they leaving it to entertain such as the Dean's Substitute § 4. That the Church of Christ is under Government There is such a thing as Church-Government Jure divino The Papists both French and Italian The Protestants whether Episcopal Presbyterian Congregational or Anabaptist heartily agree in Thesi about this § 5. The great difference is concerning what that Church-Government is which is of Divine Institution Where 't is seated whether in a Particular or in the Universal Church and whether it be Monarchical Aristocratical or Democratical or mixt § 6. The Papists with whom the Doctor 's Substitute doth agree assert That the Universal Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Government That all church-Church-Officers belong to the Universal Church and have an Original Right to govern the whole Universal Church Take the notion as found in the Defence We must saith he consider that all the Apostles had relation to the whole Church and therefore though being finite creatures they could not be every where at a time but betook themselves to different places and planted Churches in several Countreys and did more peculiarly apply themselves to the government of those Churches which they themselves had planted and ordained Bishops to succeed them in their care and charge yet their Original Right and Power in relation to the whole Church did still remain which they might re-assume when they saw occasion for it and which did oblige them to take care as far as possibly they could that the Church of Christ suffer'd no injury by the heresie or evil practises of any of their Colleagues P. 212. § 7. The Protestants excepting some obscure Writers assert particular Churches to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Government among whom there are these differences 1. The Episcopal and Presbyterian differ from the Congregational and Anabaptistical about the extent of particular Churches e. g. the latter concluding that their number must be no more than are capable of personal communion the former contrarily judg That a company of a greater extent may be
Prayer or the present Liturgy Ceremonies and Administration of Religious Offices 't is his own Comment and he is not obliged to confute it Yet thus much I will say on his behalf that upon my knowledg he is in his judgment for a Form of Prayer in Publique-Offices and Administrations and hath a very hearty esteem for that of our Church but I cannot say so of the Ceremonies I think he might be easily perswaded to part with them and if some exceptionable passages in the Liturgy and Rubricks were altered I believe he would make no opposition to it But he charges this admirable Conformist as he is pleased to call him with giving away at once the Episcopal Office and instead of it sets up a Bishop in every Parish and either an Antichristian Bishop of Bishops or an Ecclesiastical Minister of State to govern them How little there is of truth in this charge may be collected from what I have said already The Conformist sets up no more Bishops than the necessities of the Church and the duty and work of the Episcopal-Office requires and I understand not that this is giving away the Episcopal Office And if this Author can free Metropolitan Bishops from Antichristianism which he says some do derive from the very days of the Apostles and that not without some good appearance of Reason I hope the Conformist will defend the Episcopi Episcoporum from that appellation As to what he says of an Ecclesiastical Minister of State the Conformist hath no more to reply than this He hopes this Gentleman will not plead an Exemption for the Clergy from under the Civil Magistrates Power and Government and if this be granted I know not what can be matter of Controversie between him and this Author For he supposes him to exercise no Power over the Bishops but what is inherent in the King and in this Minister of State by Delegation that is in few words to see that they do their own Duty carefully reprove their Negligence and Male-administrations and preserve peace among them And what is there in this Doctrine that our Author should take such offence at I am yet to seek He addes And alters the whole frame of our Worship leaves every man to do as he lists and all this without injury to our present Constitution In these Lines to speak plainly there is not one word of truth as any man may easily collect from what I have said already And this Gentleman himself confesses in the next page That the Conformist will not indeed allow of universal Toleration How this can be reconciled with Leaving all men to do as they list I am not able to tell That the Conformist said That those that hinder the Union of Presbyterians with the Church of England by continuing the Impositions are Factors for the Pope I do easily acknowledg and I believe he is still of the same minde and as I remember he gave some Reasons for it too which this Gentleman takes no notice of When he confutes them perhaps he may hear of a Vindication if there be just reason for it Pag. the 8th he proceeds thus He i.e. the Conform pleads for the Indulgence of others particularly the Independents who he says will be content with their own Congregations and is mightily taken with Mr. Humfreys Project That the tolerated Churches such as Independents be declared parts of the National Church whereof the King to be the Head The Countrey-Conformist is so great a Lover of Peace that I do easily suppose he might be pleased with Mr. H's Project as he calls it and I do assure him that I my self am much more pleased with it since I read his Book than I was before though I had always a value for it For I think the Design of uniting the Dissenting Protestants in this Nation is into one National Church whereof the King to be the Head more laudable than the design of uniting Protestants in a General Council or in a Pope Primate or Metropolitan which seems to be the design of our Author though he hath not Courage or Instruction enough as yet to speak it out For he affirms 1. That the Episcopal Office and Power is but one and not resident in the Bishops of the Universal Church p. 212. 2. That the Independency of Bishops is inconsistent with Ecclesiastical Unity p. 115. And 3. that although equals have no Authority over one the other yet a Collegue hath Authority over any one of his Collegues p. 213. 4. That the Bonds and Combinations of Churches are of Divine Right though the ordering and determination of them be of Humane Prudence p. 258. 5. That the Unity of the Church is as much of Divine Right as any Form of Government in it and that the whole Church may be divided into greater or lesser parts as may best serve the ends of Peace and Unity And that it seems strange to him that a National or Patriarchal Church should not be thought as much a Divine Institution as any particular Church p. 259. And further he adds When Christ and his Apostles have instituted one Form of Government for all particular Churches and commanded them all to live in Unity Peace Communion and amicable Correspondency with each other the Union and Combination of Churches into one according to this Institution to serve the ends of Catholick Communion must be thought as much a Divine Institution as the bounds of particular Churches For if we will not allow those Churches to be of Divine Institution which have Officers of Divine Appointment and are formed according to the general Directions of Christ and his Apostles so as may serve the ends of Church-Government I know not where to find a Church of Divine Institution in the world pag. 259 260. These are the words of our Author from whence we may collect many things for our Information 1. That the Bishops of the Catholique Church are the regent part thereof in the same sense that the Bishops of any National Church are the regent part of that Church For although there be no Superiority among Bishops their Power and Office being the same yet Independency among them being inconsistent with Ecclesiastical Unity both in the National and in the Universal Church they are bound to unite for the Government of both and this by Divine Command Authority and Obligation 2. That whatsoever is determined by the Bishops of the Catholick Church doth oblige all particular Bishops and all Christians all the world over provided they determine nothing contrary to the Word of God 3. That whatever Bishop shall refuse their Canons and Determinations and govern his particular Church by other Laws than they shall appoint is a Schismatick and they may Depose and Excommunicate him yea if a whole combination of Bishops do refuse to govern their National Church by their Laws Appointments and Constitutions they are all Schismaticks and if the Nation refuse to forsake such Bishops they are all Schismaticks
also both they and their Bishops are liable to the same Censure 4. That the external Union of the Catholick Church consists in their Union to and with the Bishops thereof that is with a General Council See pag. 595. where he makes Catholick Communion to consist in two things 1. In the Agreement and Concord of the Bishops of the Catholick Church among themselves 2. In the Communion of particular Churches and Christians with each other And he adds That Catholick Communion is no arbitrary thing but essential to the Church and whoever violates it by an unreasonable Dissent he is a Schismatick whoever he be and no Member of the Catholick Church pag. 601. 5. That Metrapolitan Patriarchal Churches are of Divine Appointment as much as any other Churches must govern their Churches by such Laws as are advised by a General Council or by the Bishops of the Church Universal For although they be not founded on any express Divine Law yet they are warranted by our obligations to Catholick Unity p. 293. And for my part I am not able to see any reason why the same obligations to Unity may not warrant one Papal Church as well as three or four Patriarchal Churches in all the Christian world For the Papists think it the most effectual way to preserve Unity and for ought that I know they may think as wisely as this Gentleman I envy neither him nor them the pleasure of their Dreams but I hope there are but few Church-of England-men that do think the same thoughts with him these were the thoughts of Hugo Grotius whom Bishop Bramhal commends and defends Unitas antistuis optimum est adversus Schisma remedium quod Christus monstravit Experientia comprobavit Vid. Annot. In consultat de Religione ad Art Sept. I have quoted the words of this Author and I am not conscious to my self that I have perverted them or made any ill deductions from them and if it be his design to unite all Pretestants in the Decrees of General Councils and in the Intervals of Councils in the Pope or three or four Patriarchs who are to govern according to their Canons I do assure him that I prefer Mr. Humfry's design far before it For I am of opinion 't is a more Christian Design to untie Protestants together and among themselves than to unite them with the Papists Mr. Humfry's Design I will transcribe from his Book that those that shall read these few Sheets may compare it with that of our Author Archbishop Usher hath left us his Model for an Accommodation And it hath been upon the hearts generally of all moderate persons that a reduction of such a Government into our Church as was in the Primitive Times when there was a Consessus Presbyterorum joyn'd with the Bishop in all his Acts of Ordination and Jurisdiction were the way and only effectual way to our true Happiness and Reformation Unto which if one thing more might be added that is If the Common-Prayer might be new cast it being fit that such a vessel for the Sanctuary should be all of pure Gold so as the whole of it were composed of Scripture-Phrase altogether leaving nothing at all liable any more to exception unless the Imposition of a Form only which I doubt not but is also justifiable by Scripture-Instances as well as sound Reason it might go near to put an end to all Dissention among the Sober and Peaceable of the Nation It is this I know is apt to recur into the Imaginations of good men and forasmuch as there was lately two Bills prepared for Comprehension or Uniting the Pootestants and for Indulgence or repealing the Penal Statutes I shall not I hope incur any blame if I apprehend that such men who are most considerate and intent upon the Interest of God in what they seek do or did look upon either of such Bills as no other than an English Interim preparative to this higher Concord and Union of the Bishop with his Presbyters according to the Primitive Pattern mentioned assoon as more mellow Opportunity and well-advised Piety should administer unto such farther Perâ—ection Nevertheless in regard there is no Uniting of a Nation can be supposed by any Model but such as is of Human Contrivance and there are multitudes of Holy and Learned Men in this Kingdom that do believe the way of their Gathered Congregations is after a higher Pattern than this of Primitive Episcopacy it self if there were any hope of the return of it it is manifest that there is no Society which is National in England could be formed on these terms because these Congregational-men can never recede from that which is of Divine Appointment for the sake of any Antiquity whatsoever They do hold Particular Churches to be of Christ's Institution and Diocesan of Ecclesiastical Consent only and under the Notion of Divine Right it is Sin to them to submit to any Bishop There is another Notion then that must be advanced to take in these good Men of This Way as well as those of the Parochial and Diocesan Way into one Political Body for the making up the National Church of England whereof the King is Head as I have been speaking and that is by an Act of Parliament Legitimating these Meetings of the Nonconformists so as to become thereby immediately Parts of the Church as National no less than Parochial Assemblies It was a good thing in the House of Commons that they were about to free many Innocent Men from the danger of the Penal Statutes but the making such Meetings to be Legal is a Design of another Nature of a far greater nobler and vast Importance See page 28 29 30 31. To which add what he says pag. 36. ' If these Separate Assemblies were made Legal the Schism presently in reference to the National Church were at an end Schism in a Separation from that Church whereof we ought or are bound to be Members If the Supreme Authority then loose our Obligation to the Parish-Meeting so that we are bound no longer the Iniquity upon that account is not to be found and the Schism gone It is one Act of Parliament would give a full Answer to all mens Arguments Mr. H.'s design may be easily gathered from these words which I have thus largely transcribed and should our Superiors favour and promote it it would restore peace and quiet to a Church and State almost broken to pieces by divisions animosities fears and jealousies By this means the sons of the Church might enjoy their Dignities Preferments and Livings and believe their Government and Discipline to be of Divine right and exercise it on all that are of the same apprehension and judgment The Separate Congregations may enjoy their own opinions concerning their own Government and Churches and all might live together in love and every one sit under his vine and fig-tree and none make him afraid A closer union I do easily grant were desirable but I am
to appear above board and to let us know whether he will set up also for that notion and defend his Defender Mr. Baxter is a man who understood Politicks and stated what he understood but the Doctor was at the present raw and put into his arguing he did not know well what that is the truth on 't and forasmuch as this man hath undertaken to interpose between shame and the Doctor I will tell them both plainly the Doctor may be ashamed to put in a fourth Term into his Argument and this man truly takes the shame on him by bringing in a fifth also That which Mr. Baxter said was this That every proper Political Church must have a Constitutive Head and the Doctor both leaves out the words Proper Political and brings in the term Visible Therefore the Catholick Church says he must have a Constitutive Visible Head The Interposer now to take off this shame from the Doctor hath taken the right course I say for he comes and does worse and that is puts in a fifth term also into the Argument If every Church when he should say every Proper Political Church only if he speaks to Mr. Baxter must have a Visible Subordinate Constitutive Head then must the Catholick Church have such a one But that having no such a one a National Church as well as the Catholick may be without a Constitutive Head This is the Reasoning in the summ I say in the sum for it is no matter for more of his words that puts me and Mr. Baxter as he says at such a loss as is irrecoverable And does he not indeed take off the shame from the Doctor by taking it thus upon himself Suppose another should put a sixth term into the Argument and argue If no Church can be a true Visible Church without a Visible Subordinate Monarchical Constitutive Head then cannot the Catholick Church visible be a true Church without a Visible Subordinate Monarchical Constitutive Head Who could doubt now any longer but Mr. Baxter must yield to a plain Confutation or bring in the Pope presently without remedy But did Mr. Baxter I pray lay down the Proposition from which this Consequence by this means is indeed made unavoidable No you will say this were to wrong Mr. Baxter to put in the term Monarchical and would spoil this mans Goverment by Consent quite I say likewise that this Author wrongs him to put in this term Subordinate and the Doctor by putting in the term Visible Mr. Baxter hath neither of these terms in his Assertion and if you cannot argue from what he hath said that the Pope is Head of the Catholick Church Visible you cnanot argue from him that it hath any Subordinate Head or Visible but a Constitutive Head only whether Visible or Invisible It is nothing else but the Fallacy whereby the Opponent puts in more into the Argument then is granted by the Respondent which I think we called at the University Fallacia plurium interrogationum vel dictionum for whether the diverse things are interrogated or argued the Paralogism is the same that hath made all this pother as this man phrases it which seeing it is on their side I will give over any farther persuit of this Chapter There is one thing only and that is the main thing not to be omitted The Dean in his Determination of this point does hold that Consent is sufficient to the making a National Church understanding by that Consent a Consent to be of it The Deans Defender holds the Church to be a Government by Consent meaning by it the Consent of the Bishops These are two contrary things the one making the Church not Political and the other makes it an Aristocracy and yet intends to justifie the former But neither of them are in the right The Church of England is not a Church by Consent onely without a Head nor a Government by Consent by the Colledge of Bishops but it is a Political Church with a Constitutive Regent part which is the King according to my Papers That the King is the Head of it appears by the Statute that declares him Head of the Church as it is called the Church of England It appears by other Acts that give him the same Supremacy the Pope usurped It appears by the First Fruits and Tenths of all Benefices given him as the Supream Head of the Church It appears by Cromwell who was made Henry the Eigths Vicar General and Vicegerent and sate in the Convocation as Personating the Head of it It appears by this Reason of my Book Where the Rights of Majesty are there must the Headship be placed Legislation and the Last appeal belong to him It is the King gives Authority to the Canons in so much as when a Law cannot pass without a Parliament the Canons becomes valid by the Kings own Ratification And there can be no Appeal in any Ecclesiastical cause from the King Again it appears most unanimously by the Ministers Prayers every Sunday giving him the Title of Supream Head and by the Oaths of Supremacy and Alleigance If the King be not the Head accordingly then must the Clergy generally be both Lyars and Perjured Persons From this truth then which is beyond opposition it follows that a National Church is of Humane appointment and not of Divine right that is indispensible It follows that it belongs not to the Essence of the Church of Christ to be National but that this is a consideration accidental to it It follows that such a Church may receive its Constitution at first and a new form or mould at any time as is most convenient to the State and most conducive to the glory of God in the good of the People It follows that a Reformation of the Government of our Church by the introducing some such new form into it as shall be more conducive to the ends of Holiness and Peace than the present Form does were a most desireable thing and fit to be tendred to the Wisdom of Parliament It follows finally that seeing the model that is hammering by this Author is proposed as strictly of Divine Right which is therefore the most direfull Schismatical Scheme that can be proposed in regard to Dissenters excluding them thereby out of the body of Christ and consequently from salvation besides dangerous to the Supremacy of the Magistrate and unanswerably faulty in many respects so that it cannot be received or indured it is fit that a model more agreeable to the power which is proper to Kings and less exceptionable in regard to the Conscience of the Subject were exhibited in the room of it and if it be such as would make the Prelates onely the Kings Officers to execute under him such Government of the Church as belongeth to Kings as this Author so well expresses it p. 275. so as the Nonconformist and Conformist may share I shall not for the dislike of any one or two men or party who are designing an Antipodes