c. or as it is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that may be about the same thing It puts me to stand what you can collect from hence that may serve your turn Gather you may that the whole Church at that time was small or so many as could conveniently meet together in one place or that they met about one and the same service but that there was a precept here given that those which met together must be combined in a Church Covenant is a collection out of your own brain Before your Combination was heard of the Church met together in Synods Provincial National Oecumenical men met together in one place to serve God and therefore the meeting together in one place will never be inconsistent with Scripture precepts But in case these two places should prove infirme you have thought upon your Optiones your seconds to undertake the Combate 3. Seconded and aggravated by its notorious inconformity to the Scripture patterns SEconds commonly are men more skilful at their weapons then the prime Combatants and so then should these Scriptures be of more evidence to prove what you intend that the National corporation is inconsistent with these Scripture and no way conformable to the Scripture patterns which are as you alledge Ephes 2.19 22. Philip. 2.15 Revel 5.9 Where the Combinational Church is called not a whole Nation but a holy City a growing Temple spiritual House or a sinne-enlightning and soul-saving Church gathered built framed culled and called out of and from a carnal and crooked Nation which was both dark and darknesse it self witnesse what is written Ephes 5.8 These places of Scripture I have reviewed and I do not finde one syllable of the Combinational Church in any of them Alchymists who professe themselves skilful to extract gold out of a pibble may perhaps light upon some such thing but this passeth my art There was a man who was wont to stand upon a Key at Athens and every ship that approached the Harbour he judged to be his own The like you do by Scripture and every Text where you can but meet with the name of Christs Church presently you conceit it makes for your Combinational had not your head runne this way you would never have alledged these In that Chapter to the Ephesians 't is the Apostles purpose to shew that the partition betwixt Jew and Gentile was by Christ taken down He was laid in the foundation for the cornerstone and both Nations built and united in him unto one Church so that both by him in one Spirit had accesse to the Father The Gentiles were no more strangers and Forreiners but fellow Citizens with the Saints and of the Houshold of God built upon the foundation Jesus Christ being the corner stone in whom the whole building fitly framed together growes into a holy Temple The end was as you cite Philip. 2.15 That they should be blamelesse and harmlesse and the sonnes of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as lights in the world And these were they Rev. 5.9 who were redeemed by Christs blood out of every kindred and tongue and people and Nation But what could not all this be effected but within your Combination No fellow-Citizens of the Saints none blamelesse and harmlesse and sons of God none redeemed by Christs blood but those within your Church Covenant What Arrogance is this what Papisme what Doâ—â—isme all other are notorious Inconformists without the lists of Christs Church by your rule a carnal a crooked Nation darknesse it self and how then can they ever hope for salvation Fye fye give over this peevish singularity and since Christ hath redeemed by his blood some out of every kindred tongue people Nation let those whom he hath so freely and dearly bought be fellow Citizens with the Saints whether they be of your Combinational Church or not The consequence is very sad which may be drawn out of your own words and if I have forced them beyond your intention I am not altogether too blame in it since it may move you hereafter to look that words which may be construed to an uncharitable sense fall not from you But yet that I may be more particular in my answer The Apostle here describes to us the Catholick Church and not any particular in the judgment of all interpreters under the similitudes of a City a Temple a House a City which is governed by the same Laws under one King a Temple consecrated to the same God and sanctified by the same Spirit a house in which the domesticks are all under one and the same father of the family The Citizens of this City the Worshippers in this Temple the children servants and attendants in this house and family are both Jews and Gentiles The time was when it was not so for the Gentiles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliens and strangers no free denizons of this City but now they are enfranchized and made fellow-Citizens of the Saints they were not a people but now are admitted for his people but now admitted into his Temple with his people to offer praise and prayers unto him nay which is yet more are themselves living stones of this Temple they were afar off but now are come so near that he acknowledges them for sonnes and houshold servants This City is so ample this Temple so spatious this house so great that it takes in both the Saints triumphing in heaven and that part also of this Corporation yet Militant on Earth of what Nation soever This being the full scope of the Apostle here I wonder that you should put such a restraint upon his words as to limit them to your Combinations 't is overmuch boldnesse in any part to usurp and appropriate that to it self which belongs to the whole A holy City this is called you say not a Nation true 't is so here yet in Saint Peter 1 Pet. 2.9 this holy City is a holy Nation which shews there is no strength in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that the same Church which is a City in one Apostle is a Nation in the other and then out of the one I shall as easily prove a National Church as you out of the other shall prove a Combinational A City it was and who were the Citizens Jews and Gentiles that is evident in the chapter now say if you can without blushing that such a multitude of all kindreds languages nations people could combine and meet together in one place which is one of the ingredients of your Combination if Amesius says true Farther yet had it been only of the Ephesians that St. Paul had spoken this had been no convincing argument that he spoke of a Combinational Church For that the Ephesians were a people and Ephesus the Metropolis of that people which did impart her priviledges to all those in Asia the lesse who were under her jurisdiction A City at that
trespasses were so grown up to heaven as that the long-forbearing Lord could no longer forbear but was put upon it and as it were necessitated for to take vengeance on their inventions as on Aarons golden Calf and Samuels grievous connivency at the evils of his sons spoken of Psal 99.6 8. SECT II. The Reply THis is your charge you have brought against our matter and you have loaded it with all the aggravations you could think of It brings to my minde a bill exhibited against me in Chancery about thirty years since being the first and last that I was ever troubled withal and upon no ground for ought I know except for paying another mans debt when it was brought to my hand I began to read and farre I had not past but I found my selfe charg'd with foul crimes of which I was no way guilty This put me into some choler I champed on the bâ—t and vowed to be righted on that man that had so falsely slandered me and cast such foul aspersions upon my credit and reputation All this while my Atturney stood by and smiled I guessing what the truth was that he laughed at me fumed and fretted the more at which he let go the sleider of his sides and burst into an open laughter this set me on fire to know what the cause should be but his immoderate bounds and curvets of laughing made such stops and jumps in his words that as yet I could perfectly understand nothing These delayes were so many spurres in my sides so that I was all this while upon thornes I could have burst for anger that my eares were put off from a having a present hearing But at last this mountain brought forth its mouse for the man composing his countenance gravely told me that such words were usual in these bills and that the Clerks commonly used to do so pro formâ— that they might fill up their sheets and that my good name was no way impaired by it which for the present gâ—ve me satisfaction Had I not been used to read from your party such a bill as this against the Church I should have been as much moved at your charge as I was at my Chancery bill but I am now satisfied 't is pro formâ it must be done and so let it passe for this time Though because I know the particulars in it you will expect an answer I promise you to receive it in its due place To the whole I say you have not drawn up your bill aright for supposing the corruptions and deformities you mention they stole not in upon the Church by those degrees you have thought of It was not the Parish that was first corrupted then the Cathedral after the Province lastly the Nation as for the Oecumenical Church I know none except the Representative in a General Council which whether it may be corrupted or no is a dispute of a high nature Now. I shall set you right that against you frame your bill next you may proceed by a better method The first Church in respect of Discipline was Cathedral the next Parochial the third Diocesan the fourth Provincial and the last National out of all these you may if you please frame the Oecumenical Now if you will fancie unto your self corruptions which I shall not deny you in Paradise but altogether in the constitution which is the true question you must proceed by these degrees and not by the former Now that this was the first constitution of the Church even common reason shall informe and convince you The Cathedral must needs be first yea suppose it had been but only Congregational That you mistake me not do not think I speak of a fabrick or a stately building that came in after for I speak onely of some set place City or Town or house if you will where the people of God were gathered to worship him put case Jerusalem Antioch c. This I say must needs be first and because the Apostles in these greater Cities first gathered Christians and were in them for some time resident therefore these Cities had from thence their Appellations and were called Cathedra Petri Cathera Jacobi Cathedra Pauli Cathedra Marci c. which is no other than the place where any Apostle or Apostolical man seated himself and in that Sede seat or place exercised Apostolical or Episcopal jurisdiction Tertull. to this purpose Apostoli primo contestata fide in Jesum Christum per Judaeam Ecclesiis institutis deinde in orbem profecti eandem doctrinam ejusdem fidei nationibus promulgarunt proinde Ecclesias apud unamquamque Civitatem condiderunt à quibus traducem fidei semina doctrinae caetetae exinde Ecclesiae mutuatae sunt quotidie mutuantur ut Ecclesiae fiant c. Tertull. de praescâ—ipt cap. 20. paulo post cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 3. c. 21. cap. 4. c. 11. cap. 31. lib. 5. c. 7. cap. 3. c. 28. cap. 22 23 27. Apud haâ— adhuc Cathedrae Apostolorum suis locis praesidentur 2. That which we can in reason next reflect upon is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly the franchises of that city for it is a foul mistake and abuse of the word to suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a Countrey Village Hamlet or Township For Parochia in the prime sense of the word and in Church Records containes the Citizens of any great City with all such borderers and strangers as dwelt near and repaired to any chief Church or City Eusebius calls Alexandria Corinth Jerusalem Ephesus Athens Lions Carthage Antioch c. by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that must needs be more than Villages are with us The very same is to be seene in the beginning of Clemens first Epistle to the Romans Now tell me in reason what can be easilier conceiv'd than that the Pastor who had his seate in the City would imploy his endeavour next to bring to the faith those who were his next neighbours and liv'd in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Franchises the Suburbs and neighbourhood This Parochial Church then must be second 3. These being converted no question the chief Pastour did extend his charity and by all possible means sought to win those who were further off dispersed in Towns lesser Cities Vilages and Hamlets what he could not do by himself being to attend the flock in the City out of doubt he endeavoured to effect by those he sent Gods blessing being upon their labours it fell out as at Samaria by Philips preaching Acts 8. that many were converted to the faith and by reason of the number that beleeved they needed a Minister of the Word and Sacraments to be resident among them and were able and willing to maintain one To whom could they repair more fitly than to the Bishop of the next City and desire a fit man to serve their necessity and he appointed them their Pastour
I have kept my self within the bounds of the Scriptures and out of them clearly demonstrated as I suppose that the first government of the Church was Aristocratical It was in the Apostles and the Bishops which they setled with their Presbyteries Now should I descend lower and shew the practice of the Church especially for the first three hundred years I should fill a volume here I could tell you of those famous Presbyteries of Alexandria in which Origen Clemens Alexandrinus Euseb lib. 6. Euseb l. 6. c. 43. Cypr. lib. 3. Ep. 6.10 14 17 18 19 21 22 24. Pantenus Hieroclas were the Presbyters of Rome in which under Cornelius and Stephen there were forty six Presbyters with many other Officers Of Carthage in which under Cyprian as appeares in many of his Epistles which he writ to them in his exile there were many Presbyters Of Smyrna Antioch Philippi Magnesia Trullis and Ephesus all whose Presbyteries are remembred by Ignatius in the Epistles he writ to those Churches This is so clear that it is written as it were with a Sunne beam and it were ignorance and impudence to deny it To which if those who so hotly contend for their Presbytery would adde but these two things which are as evident in Records as is the Presbytery it self First that none of these Presbyters were Lay-Elders and secondly that after the Apostles dayes there never was any Presbytery without a Bishop the contest were at an end One thing onely more I shall adde about these Presbyteries that they never were erected but in the greater Cities where the Patriarch Primate Metropolitane or Diocesan Bishop had their seats pardon me if I speak in the language of those Ancient times and therefore to distinguish them from the Presbyters dispersed in the lesse Villages and Towns Conc. Ancyr Can. 13. Can. Apollon Can. 37. they were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters of the City or Metropolis and their institution was to help the Bishop in sacred actions and to advise him in all judicial and Ecclesiastical proceedings In ordination what they were to do 4. Concil Carthag cap. 3. is set out by the fourth Council of Carthage cap. 3. Presbyter cum ordinatur Episcopo eum benedicente manum super caput ejus tenete etiam omnis Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput illius teneant 1. Concil Arel Can. 19. Apollon Canon Can 35. Concil Antioch Can. 9. A custome which was continued in our Church And for their jurisdiction that was limited by another Canon Presbyteri sine consensu Episcoporum nihil faciant The Ancyran Councel was before the Nicene and that of Arles under Constantine So ancient were these provisions about the Presbyters and their power But methinks it were worth enquiry how these Presbyteries that so long continued in the Church became in difuse for I will not say they were ever abolish'd in that I finde them in many Churches after the three hundredth year of Christ I shall deliver what I conceive to be most probable and I conjecture these to be the causes of it 1. Upon the general prevailing of Christianity Synods began to assemble and the Pastours of divers Churches in these meetings conferr'd and agreed upon such rules as they thought needful to be observed in all their Churches which they committed to the over-sight of the Bishops in their Diocesses and in case they were negligent the especial supervision and execution was laid upon the Metropolitane and if he were slack in doing what was enjoyn'd an appeal was permitted to the Patriarch This was the first occasion that gave Presbyteries leave to play by reason provincial Synods undertook the debating and resolving those doubts and ordered those difficulties which before troubled the Presbyteries And reason it was that the consultation and determination of Synods should be preferred before that of Presbyteries as Courts of greater Judgment higher power better experience and more indifferency 2. Another reason may be that when Emperours became Christian all those civil cases betwixt man and man which were to avoid the scandal that might arise by Law-suits among Christians if tryed under Heathen Judges debated and ended in these Presbyteries fell to be decided and adjudged in the Imperial Courts and men had reason to repair to that seat of justice which had a sword and power compulsory to force obstinatemen to do right to any injur'd party which the Church Court had not When the causes grew lesse the lesse respect was had to the Court and now the Presbytery having less to do weakned mouldred away by little and little of themselves 3. And yet I shall venture at a third reason Upon the great peace which the Church enjoy'd with the priviledges immunities and ample endowments granted by Christian Emperours Magnificent Temples and goodly fabriques were erected for the publick service of God some there were before but not so many nor yet so beautiful These commonly were built where the Bishops had their Seas and were therefore after call'd Cathedral Churches In them the Bishop at first with his Presbyters of the City made his residence and to his Court there kept the greater matters of the whole Diocesse or Province referr'd Found it was that in this Presbytery it was too easie a matter for the Bishop to bear so great a sway that matters were ended often as the man was by him friended The dignities in that Church were in his donation the dignified were his creatures were subject to him and many wayes might be displeased by him if he would seek revenge This being perceived brought a great neglect and contempt upon the Presbyters And the Bishop taking his advantage thereby made use of his power more than was fit And if you shall say that by this dore corruption entred into the Church I shall not deny it But then I shall rejoyn that it was not the institution not in that the Church became Cathedral Diocesan or Provincial not in that it was govern'd either by a Bishop a Metropolitane a Primate or a Patriarch with a Presbytery and so was Aristocratical but in that this just and regulated power was ill used It was not the constitution of the Church that was corrupt but the Church-men and then lay the load upon the right horse and fly not violently in the face of your Mother Cant. 6.4 For the constitution was holy good and wise God himself in the Canticles gives this testimony of his Church that she is terrible as an Army with Banners if an Army then she must be ordinata and the order in an Army is that there be a General a Major General Collonels Captains and Under-Officers Wisdome then taught the Church to order her self and yet she sate up no other orders then God had appointed viz. Bishops and Presbyters Deacons these onely she prudently marshall'd some she thought good to place in
more eminent degree Will you then ask me what are Metropolitans Primates Patriarchs I readily answer gradus in Episcopatu all set in the chief places of the Army for the safe guard of the whole and for the better advantage to fight against the enemy Yea but who set them there Prudence and 't is nere the more to be disliked for that it was prudentially done for I must tell you that prudence is to bear a great sway in Church-Discipline The substance it may not alter neither hath it but in the circumstantials it hath a power and if Saints Pauls rule be observed 1 Cor. 14.40 Let all things be done decently and in order all 's well What more decent among Church-governours then that some be superiours some subordinate how can order be better observed then making the Church like an Army Even among the twelve were there not chief Apostles They were all equal Apostolatu all equal in power yet some priority and precedency might be among them For Peter James and John are call'd Pâ—llars Gal. 2. Chrysost in loc Victor Antioch in Mar. cap. 9. Hieron ad Evagr Cyprian de simplicitate Praelatorum hi tres tanquam Coriphaei prÃmas inter Apostolos obtinebant Thus is it with their Successours the Bishops they are all pares potestate in the power he at Eugubium is as great as he at Rome he at Tanais equal with him of Alexandria for he is ejusdem meriti ejusdem sacerdotii that rule of Cyprian being undoubtedly true Episcopatus unus est cujus a singulis in solidum pars tenetur But yet for all this one Bishop may be set in a higher degree then another and one set over another and I shall make little doubt to make m words good out of the Scriptures for what was Titus and Timothy were they not more than ordinary Bishops Titus had the charge over the whole Isle of Crete Miraeus lib. 4. de Notitia Episc pag. 181. Chrysost Hâ—m 1. in Titum in which there were seven Bishops besides This was Pauls companion saith Chrysostome that was approved otherwise Paul would not have committed unto him all whole Island and the trial and judgment of so many Bishops To Timothy if we beleeve Theodoret and other Ancients was committed all Asia the lesse in which were questionlesse instituted by the Apostles many Bishops Of the last example there may be some scruple of the first there can be no doubt to any one that lists not to be contentious but the Ancient evident and constant course in the Primitive Church to admit of these degrees in Episcopacy and to have Primates and Metropolitanes for the calling and guiding of Synods in every Province is to me a pregnant proof that this order was either delivered or allowed by the Apostles and their Scholars oâ— found so needful in the first government of the Church that the whole Christian world till some of late fell from it ever since received and continued the same If you suppose it came from Rome you are much mistaken for it bore sway in all the Eastern Churches before the Romane Bishop was of any great note power or reputation or at least had any more precedency then any of the Eastern Patriarchs Socrates relates that the first Councel of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain'd Patriarchs Socrat. lib. 5.8 may be the title was then given to those who were onely call'd Primates or Metropolitans before and bounds set to their jurisdictions which any man will judge that considerately reads that place in Socrates The truth is this The name of Patriarch I finde taken in a double sense largely or strictly Largely for a Primate of any Province that was under the chief Patriarch and so there are manâ— at this day Brexwoods enquiry of Religion and Languages as the Abannah the Patriarch of the Aethiopians or the Primate of Mosco who is the Patriarch of all Christians under the Muscovites Empire The Primates of Sic and Sebasha who are the Patriarchs of the Armenians The Primate of the Jacobites who hath his Patriarchal Church in the Monastery of Saphran near the City Merdin in Mesopotamiâ— The Primate of the Maronites who resides in Mount Libanuâ— The Patriarch of the Nestorians who hath his residence in Muzal or Mosal I could give in a list of many more of this kinde as well in Europe as in the Eastern Churches by which it appears that in a large sense the Prime Bishops set over one or more Provinces may be called Patriarchs Spalat lib. 3. c. 10. Sect. 43.44 And it is the judgment of a learned but unhappy man that were there more of this kinde erected in Europe who should have no dependence on Rome that it would be a ready way to restore peace and unity to the distracted Church and to shut out the confusion we groan under All which are under one or other of those Patriarchs of the Church as their jurisdictions were limited in the fiâ—st erection for that is the strict acception of the word 2. And three they were onely at first The fiâ—st at Rome the second at Alexandria the third at Antioch the first had the power in Europe and in the West the second in Africa and in the South the third in Asia and over the East Neither were their seats there placed as Baronius would perswade us because that the Apostles founded those Churches for were this reason good we should have more Patriarchates than these three there being more Churches planted by the Apostles than these neither were all the Churches they founded Patriarchates Hegesipp de excid Urb. Hieros lib. 3. c. 5. not Corinth not Ephesius not Philippi Smyrna the reason then is that which Hegesippus the younger hath given because these three Cities were the three Metropolies of the Empire and so the Church in the institution for the seats of their Patriarchs followed the secular power of the Roman Empire The dignity of the Cities gave them the dignity and priority of their Seas And it should seeme the erection of these three was very ancient in that when the Alexandrian Patriarch began to incroach upon his neighbours Concil Nic. can 6. the Nicene Council made this Decree Mos antiquus perduret in Aegypto Lybia Pentapoli ut Alexandrinus Episcopus horum omnium habeat potestatem quoniam quidem Episcopo Romano parilis mos est similitèr autem apud Antiochiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Canon it seemes even then 't was an old custome and the Council of Antioch in the like case though it names not the Churches Concil Antioch c. 9. yet provides to secure the rights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum antiquam consuetudinem à patribus nostris constitutam And again upon the unjust claime of the Patriarchs of Antioch over the Bishops of Cyprus the Ephesine Council decreed ut singulis provinciis pura inviolata manerent quae 〈◊〉 〈◊〉 〈◊〉
the Combinational was not in the erection of either because the combinational never was before either What was it precedent to Saint James his Cathedra in Jerusalem I marvail when it should begin His was then set up before the Apostles departed to preach to the whole world and under him it is not possible to conceive the Church could be Combinational Acts 1. 2. Acts 4.41 Acts 4.4 Acts 5.14 Acts 6.1 for upon necessity in that Church at that time there must be more than one Congregation for from 120. to 3120. to these were added 5000. which makes 8120. and yet more multitudes of men and women were added and still the number of disciples were multiplied And out of doubt the increase staid not here God adding to the Church dayly such as should be saved That so many thousands should meet together in any house to performe their Christian duties was impossible they must be divided into several Congregations Had these been Combinational then Saint James had been by the Apostles made Bishop of Jerusalem to little purpose for he could nor must not have taken the over-sight but of one of them the rest had been out of his jurisdiction which I suppose no wise man will ever think since the Apostles no question had the same charity and would have the same care of the rest as of that one and then would have set up as many chaires as there had been Congregations But of such we hear not of this one we do which is a sufficient evidence to me that all the Christians of that City at least if not of all Palestine were under his jurisdiction and subject to his Cathedra Out of which it will necessarily follow That the Cathedral Church was the prime institution not the Combinational and that therefore the Combinational Churches corruption was not the Cathedrals generation but rather the contrary which we have lived to see that the Combinationals generation is the Cathedrals corruption And what I have said in particular of the Church of Jerusalem is as true of all other Churches the Apostles planted and in others planted by their patterne Antioch Corinth Atheus Rome c. for the same reason holds in all these Cities where the multitudes of beleevers grew so numerous one Congregation could not hold them I aske now had the Apostles put case Peter or Paul there present had they jurisdiction over them all or had they not If they had then the Combination and Independency of Churches is at an end in the Primitive Church If they had not I wonder they should stay for divers years in one place having no more to do than to supervise one single Congregation besides that then there must be as many as there were Pastours in those Churches of equal power in their several Churches with the Apostles which he that can beleeve may digest any thing Ephesus was a great City Rev. 2.3 and had in it those who took upon them to say they were Apostles the Angel be it Bishop or Colledge of Presbyters is commended for trying them and finding them lyers if they were not of his own Congregation what had the Angel to do to try them if your Tenet be true he deserves no commendation at all but rather reproof for being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that they were is more than ever you can prove I am apt to beleeve that if it had been so the Epistle had not been directed to the Angel of the Church of Ephesus but to the Angel of such or such a Congregation in Ephesus Verse 24. And the like may be said of the Churches of Pergamos and Thyatyra Verse 18. the last being reproved for suffering the woman Jezabel calling her self a Prophetesse to teach and seduce For if the Angel had not power over all the Congregations of that City say that this Jezabel had taught in another Combinational Church which is very possible and not in his the answer had been easie Jezabel is out of my reach out of my jurisdiction and therefore you have nothing against me for her misdemeanour This that I have said destroyes clearly the subject of your Proposition the Combinational Church and that being gone what you affirme of it will fall of it self I shall therefore hereafter desire you to lay your foundation deeper before you go about to build or to speak more properly to destroy any thing upon such a groundlesse supposition which you and I have reason to suspect were it onely but for this that all the Churches of the Christian world East West North South for these 1600 years and more have been of another constitution Were it Rome alone I should suspect but when all are otherwise none Combinational no not those who scarce ever heard of Rome and all Cathedral I cannot be perswaded that the love of Christ hath been so cold to his Catholique Church to suffer this Cathedral corruption as you call it so long so universally to over-spread her face It seemes to me contrary to his promise behold I am with you to the end of the world And so I end what I had to say to this Proposition I now come to the next in which you tell us what this corruption was viz. Proposition 2. A presumption to alter and to elevate the places and appellations of the Teacher Pastour Ruler and Deacon into those unscripture-like Titles of Lord-bishop Deane Chancellour Arch-deacon TO this I in the first place shall returne you the words of Zanchy Quid quod in Ecclesis etiam Protestantium non desunt reipsa Episcopi Archiepiscopi Zanchy append de fide Aphorism 11. quos mutatis bonis Gracis nominibus in male Latina convertimus vocant superintendentes generales superintendentes Sed ubi etiam neque illa vetera bona Graeca neque haec nova malè Latina nomina obtinent ibi tamen solent esse aliqui primarii penes quos est authoritas De nominibus ergo fuerit controversia verum eum de rebus convenit quid de nominibus altercamur This first 2. Next to your Distribution I say that perhaps by Teachers and Pastors you may intend two sorts of Ministers in the Church for so I know some distinguish that Pastours in Saint Paul were such as had not onely the office to preach the Word and administer the Sacraments but had also the Church and care of souls committed to them Teachers those who laboured in the Doctrine but received no charge of Sacraments or souls Some make the Teachers to be publike professors of Divinity and Governours of Ecclesiastical Schooles but Pastours to be the Ministers of particular Congregations which I will not deny but it may be true but I shall remember you that four of the Fathers Jerome Austin Chrysostome Theodoret were unacquainted with the nicetie for they thought the Apostle express'd what belong'd to the Pastoral office under two names that the Pastour was to be Doctour to remember he must
been the father and founder in this Land even then when he was stoutly and stifly oppos'd by the Monks of Bangor Anno Domini 596. and in the reign of King Ethelbert witnesse Fox his Martyrol page 119. together with the rest of our Eng. Hist and Evagr. lib. 2. c. 8. Reply Sect. 5. YOu so promiscuously use these termes Presbyterial and Combinational that I know not readily how to shape my answer for were I to deale with the Presbyterians I should reply one way but to you I must returne another answer You say here that the third degree of corruption was when it degenerated into the Provincial Church But this is not likely for when the Church became Cathedral and Parochial your Combinational Church vanished it was no more now what hath no existence cannot by degrees degenerate since degrees belong to qualities which have must have some subject to exist in Had you then said the Church by these degrees rottened it had been sense but to say that that which long before this was not did rot and degenerate is not intelligible But to omit this I shall now consider in what you place this Degeneration 1. This was when it climed to be stiled a Provincial Church 2. When the Pastour was not afraid nor ashamed to assume the name and office of Arch-bishop and Metropolitane 3. When he left the servile and subservient names or titles of Prebend Surrogate and Vicar-General to inferiour Officers 4. That of this proud and prophane Pest-house Austin sent from Gregory was the father and founder in this our Land This is the summe of what you deliver To which I returne you this answer with what brevity I can 1. The degeneration was when it climbed up to be a Provincial Church But what if this prove no Degeneration at all For every thing is said to degenerate when it is changrd to the worse whereas this change if there were any which I shall not easily grant you was into the better for by this the Church was better ordered and governed than it could be without it At first the Church was so small that an upper roome was able to containe it it enlarged in Cities then in Countries after into whole Provinces Governed it must be when small or great and governed it was by the Apostles while they lived and by those whom they appointed These Governours by them placed were seated in chief Cities as at Jerusalem Antioch Ephesus Corinth c. And because they had the Provinces allotted to them the Churches were called Provincial This I have shewed before clearly in Titus who was set over Crete But it may be said the Provinces were not then converted how then could such Governours be set over them This is not material For as the Apostles might rightly be called the Governours of the whole world because Christ committed all Nations to their charge though at first a small Congregation did obey them actually So that Governour that was placad in any Metropolis or chief City by them though actually he had in his communion and subjection some few yet he had in Charge the conversion of the whole Countrey and being converted they were under his government and he was called their Metropolitane That you startle not at the word I have told you before that it was very ancient to be found in the Apostolical Canons in the Nicene Antiochian Conc. Ephes edictum post adventum episc Cypri and Ephesine Councils the words of this last Council being these It seemeth good to this sacred and Oecumenical Council to reserve unto every Province untouched and undiminished the rights which they have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the first beginning every Metropolitan having liberty according to the old custome to take the copy of our Acts for his security I know well what you will cast in my teeth that this was the wisdome of the flesh and the wisdome of the flesh is enmity with God But first consider that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a custome of old and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a custome from the beginning and the period of that may be for what we know to the contrary set in the Apostles Secondly I deny it absolutely to be the wisdome of the flesh For there is flesh that is unregenerate and the wisdome of that flesh is enmity with God for ambition that is a corrupt quality residing in it will prompt it to desire honour covetousnesse to aime at wealth selfe-love to promote and serve its lusts But there is flesh again that is regenerate and borne anew which is contented to be guided by Gods Spirit instructing a man to obey Gods will revealed in his Word and this is not enmity with God I shall never think that Grace outs any man of his reason it may perfect heighten enlighten it but darken or dimme it it can never do Whatsoever therefore a man shall do by the light of reason raised by Grace to this pitch I shall not call it the wisdome of the flesh nor be perswaded it is enmity against God The first Fathers of the Church were men very eminent for the graces and gifts of the Spirit men who were signal for illuminated reason Even reason taught them that there must needs be confusion where there was no order where there was equality there could be no order and therefore in an equality it was not possible the Church should continue They saw that there was in one family but one Master in one Army but one General in one ship but one Pilot in one Bee-hive but one King reason taught them that there must be and experience that there was sub supra in all Societies and therefore that it must be so in the Societies of Gods people Thus farre nature But Reason improved by Grace taught them again that God would not be served according to mans inventions and therefore they must look that though Reason suggested this or that yet nothing must be done that was contrary to Gods will revealed in his Word They here then cast about to finde if they could any thing contrary to what reason dictated now this appeared not but rather the contrary for they found it written Let all things be done decently and in order all to edification and that this was a precept for the regulating of the Church And upon it it was established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning to this day that in all Provinces there should be one chief Bishop which from the mother City was called a Metropolitan to whom all the other Bishops should be subject and who to him should be accomptable for what was done through the whole Province This then was not the wisdome of the flesh but the wisdome of God who would have all things done in order If any man did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach other things than he taught or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach any new things and not according to the
then a Gentleman The like argument to this is used by those of the Combination At Rome they finde a houseful of Christians at Corinth another handful met together in the house of Cloe. Rom. 16.5 1 Cor. 16.29 1 Cor. 1.11 In Asia there is mention made of single Churches but by the way that these were bourd together by a Church Covenant and a separate and Independent Congregation that had no relation to the Presbytery in those Cities that is not mentioned not a word of that Then there were no National Churches this was afterwards brought in by lordly Prelates Oh if we might but see the Church restored again and all things done according to the pattern in the Mount then it would be a glorious Church Gods people precious people all Kings Priests and Prophets within their own doors You then of the people even the poorest Plow-man and ignorantest Mechanick should recover his right primo questu and be subject to no other Pastours and Elders then were of your own choosing nor to them no longer then pleased you Now is not this kind of arguing very plausible in the peoples ears Oh how they will hugge themselves when they shall finde themselves to become some body Let us say they but joyne our selves in this Combination and then God knows what goodly great things we may come to be we may come to be Pastours to feed we may come to be Elders to rule the flock we may come to be Deacons and carry the bag and if we sail of these our hopes yet however we have voices in the Election of Church Officers and the highest of them all must depend upon us This is that which tickleth the multitude to reduce the Church to the house of Cloe as those Sophists would do the world to the Ark of Noah Now one of these is as absurd as the other as contrary to reason to bring back the Church to particular houses and Combinations as it is all the societies of men to domestical government Shall an example or two which yet comes not home neither be pleaded against a cloud of witnesses to the contrary when we can instance in Presbyteries constituted by the Apostles in chief Cities which were heads of whole Provinces shall we plead that two or three houses were patterns in the Mount This is so childish a fancy so weak and unreasonable an imagination as if they would reduce themselves to their infants Coats now they are grown men or think they are bound to wear a leathern girdle because Saint John Baptist did so To conclude this point we dare appeal to the consciences of any of these bodying Christians whom charity may presume to be godly and judicious Dr. Gauden whether they finde in Scripture or have just cause to think that the blessed Apostles ever constituted such small bodies of Covenanting Churches when there were great numbers and many Congregations of Christians in any City Province or Country so as each one should be thought absolute independent and no way subordinate to another Whether ever the Apostles required of those lesser handfuls those peti-toes and fingers of the body which might and did Convene in Cloes house any such explicite forms and Covenants besides those holy bonds which by beleeving and professing of the faith by Baptisme and Eucharistical communion were upon them Or whether the blessed Apostles would have questioned or denyed them to be true Christians and in a true Church or have separated from them or cast them off as not engrafted in Christ or growing up in him who without any such bodying in small parcels had professed the name of the Lord Jesus Christ in the due use of the Word Sacraments Ministry who endeavoured to lead a holy life themselves and sought by all means which charity order or authority allowed them to represse the contrary in others The wisdome of these first planters of Religion was so great their charity so warme their perswasions to unity so earnest the Character they set upon those who separate so black that it cannot be beleeved that ever they would admit of a rent in that body which was instructed by one head enlived by one spirit formed by one faith and quickned by one and the same hope And if these excellent Christian vertues had continued we had not seen the seam-lesse Coat of our Saviour rent into such small shreds as we behold and lament at this day And so much of this 2. The next thing that in general you charge the National Church withal is that they took up the customes you name by a Jewish imitation COncerning which I have divers things to reply First if we must be accused for this apish imitation of the Jews yet we are not the only Apes since you for this are no lesse guilty than our selves and then you know qui alterum incusat probri ipsum se tueri oportet For do you not imitate the Jewish Sanedrim in your Elderships why is it else that from it most of your party fetch their defence why from it do they borrow their light to expound dic Ecclesiae Again that the Scripture is not to be read except expounded is your common tenet we presse you for a precept for this and none you do nor none you can bring only you produce the example of Ezra the Scribe Nehem. 8.8 that he read the book and gave the sense and upon this example you do it and tell us it is to be done now what is imitation but the following of an example Besides you your self would have all your Elders stand and sit together in the face and full view of the whole Assembly now what command can you finde for this all you can say for it Verse 4. is the pattern in the former place of Ezra and then I hope you will not deny but you in this are to answer for a Jewish imitation also Your letter bears date the 22 day of the eighth moneth which is you know to speak the language of the old Jew Secondly I ask how ever you can make good that in most of the instances which you alledge that the Christians took their pattern from the Jewes after they were formed into a National Church and were put under the Ceremonial Law If in these they imitated any I may as easily say that they took their pattern from the Patriarchs for these before the Ceremonies of the Law were imposed as you can reflect upon the Nation of the Jews For the Patriarchs had their feasts their places whether to bring their offerings Gen. 8.20 13.18 28.22 33.20 Gen. 2.2 Exod. 5.1 They acknowledge a high Priest Gen. 14.18 They paid tyths Gen. 14.20 28.22 Four then of these five frivolous traditions as you call them were in use before the Jews were a setled Nation and to those old and first people of God the Primitive Church might have an eye when they admitted these usages as well as to
which he doth for we obey'd not his voice We have sinned Dan. 9.14 5. 6. and have done wickedly and have rebell'd even by departing from his precepts and from his judgements neither have we hearkened to his servants the Prophets which spake in his Name to our Kings our Princes and our Fathers and to all the people of the Land Yea further that I enter no Apologies no not for them I plead for I set my self now before Gods Tribunal not yours I never read those piercing Scriptures 1. Sam. 2. 3. Jer. 23. Ezek. 33. Hos 4. Mal. 2. I never reflect upon the common conversation in the day of our prosperity and behold Hophni and Phinehas with a flesh-hook in their hand ravening for their fees and wallowing in their lust at the door of the Tabernacle but I find we were highly defective in every duty and thence conclude that our sufferings are not the sufferings of pure Martyrs but of grievous transgressours There is no credit lost by giving glory to God And therefore we shall not stick to acknowledge as much as Cajetan did of the Romish prelates when the Army under Charls the fifth 1527. took Rome He was then upon the interpretation of the 5. chapter of St. Matthew Ver. 13. Ye are the Salt of the earth if the salt have lost his savour what is it then good for but to be cast out c. The Army had then entred the City and had offer'd great abuse to the Clergy in it which he presenting in a Christian meditation inserts these words We Prelates of the Church of Rome do at this time find this truth verified on us in a special measure we who were chosen to be the salt of the earth Evanuimus we are become light persons and unsavoury and therefore by the just judgment of God we are cast out and become a spoile and a prey and Captives not to Infidels but Christians Habes jam confitentes reos and yet I see not what advantage you ever shall be able to make of it no more than Romanists They tell us these miseries are fallen upon us because we departed from them you because we oppose your forms for this you intimate Christ of late years to have borne a loud witnesse against every one of those fire afore-mentioned kinds of deformed Churches But both they and you are mistaken assigning Non causam pro causâ For the cause was not because the Church was either Parochial Cathedral Diocesan Provincial National or a true part of the Oecumenical but that which I have said the abominations that were committed by us our formality and coldnesse in Gods service our ill administration of the keys our not profiting and bringing forth fruits worthy of repentance This hath provoked our God to jealousie This hath moved him to remove for ought yet appears our Candlestick This hath caused him to visit the iniquity of the fathers upon the children And for this there be yet those that mourne in Zion and melt in the threns of Jeremy câ—ing night and day unto him Joel 2 17. Isa 18. Exod. 34.6 7. saying Spare thy people O Lord and give not thy heritage to reproach wherefore should they say among the people Where is their God And who can tell if the irreversible decree be not past but the merciful Lord will be jealous for his Land and pity his people For he is a merciful and gracious God long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquities transgression and sinne I will not despair when I shall see a sincere national humiliation for this national sinne or sins rather but God will return and have mercy on this National Church He that would have spared Sodome upon Abrahams request could ten righteous men have been found in it will yet I hope spare this Church Jer. 14.20.21 Isa 5.30 Isa 1.25.26 27. in which there be hundreds of tens who pour forth their hearts with Jeremy We acknowledge O Lord our wickednesse and the iniquity of our fathers for we have sinned against thee Do not abhor us for the name sake do not disgrace the throne of thy glory remember break not thy Covenant with us And that though now if one look unto the land behold darknesse and sorrow and the light is darkned in the heavens thereof yet these penitent sighs and groans will be so effectual that God will turn his hand upon us and purely purge away our drosse and take away all our tinn and will restore our Judges as at first and our Councellours as at the beginning and that afterward our Church shall be call'd the City of righteousnesse the faithful City Zion shall be redeemed with judgement and her Converts with righteousnesse This was considered before you returned into the land of your Nativity from which I knew not that you were exil'd before but thought you voluntarily departed and shall be consider'd after your return For you appeal to men of conscience and common sense And now also I shall make my appeal to you whether or no it be not a bitter thing to help forward affliction when God is but a little displeased Remember the insultation of Edom and what came of it Men should take small content in being flagellum Dei For Jerusalem shall be a burdensome stone and a cup of trembling to all them that cry down with it Zach. 12.2.3 Isa 10.5.6 7. ver 16.17 Assur was the rod of Gods anger and the staff in his hand was his indignation sent he was against an hypocritical nation and against the people of Gods wrath to take the spoil and to take the prey and to tread them down as the mire in the streets howbeit he means not so neither doth his heart think so but his heart is to destroy and to cut off nations not a few c. Therefore shall the Lord the Lord of hosts send among his fat ones leannesse and under his glory he shall kindle a burning like the burning of a fire and the light of Israel shall be for a fire and his holy One for a flame and it shall burn and devour his thornes and his bryars in one day c. Compare this with the 14. Chapter and tell me then what comfort any man can have in being the rod of Gods wrath against his people An office which I must plainly tell you I read not any of Gods servants ever imployed in Howbeit we shall patiently submit unto it and kisse the rod For thou Lord hast ordained him for our destruction and established him for correction even for our correction to purifie us sons of Levi from our drosse and by his hand who punisheth us for our sins to put upon us Confessours Robes by that contrivance both chastening and covering our sins as the Persians used their Nobles beating their cloaths and sparing their persons Though by it qui foris est the out-side be scorch't yet qui intus est the
though not utterly incurable yet in respect of its present posture in its numerous abominations altogether unapprovable because its rejecting the Commandments of God that it may observe the traditions of men Against which hateful offence Jesus Christ doth sadly complain Mark 7.7 9. And concerning which offensize hatred Christs sincere servant doth seriously caution Col. 2.8 18. Beware lest there be any man that spoil you through Philosophy and vain deceit through the tradition of men according to the rudiments of the world and not after Christ Let no man at his pleasure bear rule over you by humblenesse of minde c. which holy watch-words and wholesome warnings had they been heedfully hearkned unto by such as were Church-Officers would without question have restrained the multitude of Church hearers from many such observations and aberrations as must of necessity be either amended timely or mourned for eternally witnesse what is written Revel 14.9 The Reply Hitherto you coupled your heads together the virulent and the violent the haughty or horrible and the idle and the addle and now you have one odde which I think you so call it because it is the fifth five being an odde number For other reason I can guesse at none This is the poor Parish Parson who might have escaped your fingers sure for any injury that I know he hath done you but that you are resolved to break every head that comes in your way 'T is enough that you will have him the head of a Parochial Church which he never was nor never took upon him and upon that you take up your quarrel against him His sin if any was his submission and obedience unto his superiours in those indifferent things that they had power to command him and therefore you for charity sake might have past him by No no that may not be to his trial he must come too for being an odde an old nay the eldest evil head Pity him for his gray haires sake if it be but because he is an Elder a Presbyter though not odde nor yet eldest as you may suppose For there was an Elder before him old Polycarp an Elder of Smyrna and his Cathedral before this his Parochial as I have proved unto you But against him and his Church you say Christ hath proceeded kick't at and cast contempt and that not a little upon them both Easie it is for men to cast what they do maliciously upon God Isa 36.10 Am I come up now without the Lord against this Land to destroy it said Rabshekah Many things God permits to be done of which he is not the doer it is therefore over hastily said that Christs own foot hath kick't at the Parochial Church had you said only that he hath suffered you in justice for our sinnes to kick at it and cast it into contempt I would not gain-say but do not attribute the action to Christ before you have better warrant for it God hath nothing to do in the malice of men except it be to restrain it that it break out no farther then he is pleased I will put a hook into his nostrils c. except it be to order objects and means in such sort that they may be by way of occasion incentives to provoke the wicked to exercise that maliciousnesse which is in them and from themselves where when and how God will have it so break out for punishment correction example trial Your censure was here over-rash 2. But those following scorns and insultations you bestow upon the Parish Churches those ill-favoured and condemned Churches yet standing which it seems you grieve at that yet are remarkably reeling and ready to fall which I suspect you joy in I read not I say these words without passion and compassion without a deep passion of sorrow in respect of them without the bowels of compassion in respect of you When our Saviour beheld Jerusalem foresaw that one stone of the Temple with the City should not be left upon another he wept when Gods people remembred Sion it pitied them to see her in the dust When David heard Gods adversaries roar in the midst of the Congregations Psal 74. 56 7 8 9. Psal 84.1 and set up their Banners for signes when he saw them break down all the carved work thereof with Axes and Hammers then his heart was moved within him sadnesse and astonishment surprized him and he prays Lord how long shall the adversary do Thee this dishonour He that loves God will love his Sanctuary it is an amiable dwelling you must pardon me therefore if you finde me in a melting affection when I finde them in that reeling tottering condition ready to fall For I am as much affected to the Cathedrals and Parish Churches as ever Jew was to their Temple and Synagogues for there is an equal reason both erected by prudence not command what I say I will justifie if you doubt of it both equally the houses of prayer both of equal holinesse for not one nor other capable of inherent holinesse but holy only as applyed to holy uses lastly a promise of audience to both Blame me not then if I be strook into much sadnesse heavinesse and sorrow to see the stones of these lie in the dust You have the cause of my passion sit down and mock on which if you do it matters not I am resolved to mourn still And next I shall give you the reason of my compassion that is for you for my bowels yearn within me that any man who bears the name of a Christian should call that ill-favoured which God will call the beauty of holinesse that should be glad that that is condemned which Christianity through the whole World hath hitherto approved that should stand by and clap his hands that those sacred buildings are reeling and ready to fall which the piety and bounty of our forefathers hath erected to the service of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proud sinne but to rejoyce and in this is a superlative degree of it a sin out of measure sinful The charity therefore that I owe you stirs my very inwards to be compassionate toward you and to sollicite the Almighty for you that you may repent of this wickednesse and pray to God Acts 8.22 23. if perhaps the thoughts of your heart may be forgiven you for I perceive you are in the gall of bitternesse and the bond of iniquity for else your gall had never so overflowed against the houses of God And I pray yet satisfie me in one thing more if they be such abominable places such unhallowed buildings how comes it to passe that you I had almost said solely make use of them Two or three years since Sheer Halls Market Houses private Conventicles were the only lawful meeting houses but now these are of no esteem none now to the old Fabricks these you frequent these you invade in these you preach censure and break bread So that it seems now that