Selected quad for the lemma: city_n
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A31348
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Catholicism without popery an essay to render the Church of England a means and a pattern of union to the Christian world.
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Hooke, John, 1655-1712.
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1699
(1699)
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Wing C1497; ESTC R8878
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84,579
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258
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Publick Church-Communion since we can read the Gospel at home for I am really a Friend to the Apostle's Creed and believe the Communion of Saints which is an Article founded on express Scripture as well as the other Articles of that Creed and which must be had by joining to some Church or Congregation such as is described in the 19th Article of the Church of England But indeed if you speak of National or Provincial Churches which distinguish themselves by their own or other Mens Inventions I am of the Mind of Diogenes who would not be a Citizen of Athens because they required some separating Ceremonies whereas He took himself to be a Citizen of the World A Passage which the Pious and Ingenious Mr. Burscough in his late Discourse of Schism has Cited but whether to this Purpose let the World Judge I will not for the same Reason confine my Communion to any such Party because I am a Member of the Catholick-Church But for Ordinary Communion certainly every Christian ought to be a Member of some Congregation if he can so be and that which Consists of his Neighbours is most Agreeable to the Ends of Christian Communion And then as to Church Officers the Bible is Plain the Epistles of the Apostles Paul are full of Evidence for Bishops Presbyters and Deacons He left Tinus in Creet to Ordain Presbyters in every City Tit. 5. and 4.4 Eph. 11. He tells us that our Saviour gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the Perfecting of the Saints c. The Words are all Masculine and no Place Mentions a she Apostle or Evangelist But here let the Clergy observe the Consequence of pretending to Unscriptural Rights jure Divino which drives Men to Question whether they have any at all But let that Author and all Men know that the Ministers of the Gospel are Ministers of Christ and Stewards of the Mysteries of God 1 Cor. 4.1 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents Persons that Preside or as it is rendred are over the Church in the Lord 1 Thess 5.1.2 We read 1 Tim. 5.17 of Elders that Rule well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho' Presiding Presbyters a Passage one would think inconsistent with the Presbyterian Government as Opposed by the Episcopal For I know no better Description of a Bishop then a Presiding Presbyter and yet a Passage that hath been tortured to Prove Lay-Elders and to make that Government Jure Divino Indeed I know no Text so much relyed on except perhaps that 1 Tim. 4. 14. Timothy's Gift was given Him by laying on of the Hands of the Presbyters which Place the Learned Calvin himself quits as proving no such Matter Besides 't is Plain that St. Paul's Hands were laid on him too 2 Tim. 1.6 And I cannot but Observe that this Passage in this Second Epistle which was Written about Eleven Years after the First seems to fall from that inspired Writer to prevent the Mistake that Men might be led into by that other Text in the first Epistle and at the same time Insinuate that in Ordination the Bishop and Presbyters where a Church has both do best together so the same Apostle in his Second Epistle to the Corinthians Explains some Passages in his first as also some Things in his first Epistle to the Thessalonians that occasioned Mistakes are set right in the Second On the other Side 't is strange to see the Jus Divinum of Prelatical Government is founded by some on Passages that make most Strongly against it of which I shall Content my self at Present with one Instane Acts 20. 17. St. Paul from Miletus sent to Ephesius and called the Presbyters of the Church who v. 28. He says were made Bishops by the Holy Ghost this is a Place much relied on against the Difference of Order But Mr. Maurice in his Defence of Diocesan Episcopacy endeavouring to Enervate Mr. Clarkson's Argument from that Passage Quotes Ireneus L. 3. Cap. 14. Who he says being Born in the End of the First Century might have Notices from Tradition of more of St. Paul's Visitation than is Recorded by St. Luke and tells us that St. Paul having called together the Bishops and Presbyters of Ephesus and the other Neighbouring Cities c. The Text is the Presbyters Irenaeus says Bishops and Presbyters and Paul tells them that the Holy Ghost had made them Bishops Now let the Reason of Mankind Judge whether this Passage of Irenaeus be not much Stronger against Diocesan Episcopacy as it Imports a Difference of Order than the Text it self for some Prelates have endeavour'd to avoid the force of that Text by affirming that those Presbyters were all Bishops But if Irenaeus be in the right both the Bishops and Presbyters were Bishops of the Holy Ghosts making i. e. Jure Divino It seems the Apostles Rule 1 Pet. 5.5 was observed then which was about Twelve Years before that Epistle was Written viz. The Younger Presbyters did submit themselves unto the Elder tho' at the same time they were all Subject one to another and were cloathed with Humility And that this Ancient Father knew no other Difference will appear to the Impartial Reader who will consult these Passages Lib. 4. Cap. 43. Cap. 44. Cap. 52. Cap. 63. Lib. 5. Pag. 299. 322. Surely Mr. Maurice had as good let that Father alone and have wholly slid away from the Objection as he does in another Place for Mr. Clarkson making it his great Argument against Diocesan Episcopacy that it was wholly Impracticable supposing the Bishop the sole Pastor of the Diocess consisting of many Churches Pag. 226. and proving it irrefragably from Reason and the Testimony of Chrysostom and others and having mentioned Gregory Orat. 20. who Applauds the Multiplying of Bishopricks as an Excellent Art Souls being hereby better lookt after he Observes that others would have this less regarded and the Bishops Honour more Now what does Mr. Maurice say to all this why in Truth just nothing at all St. Chrysostom says that a Bishop at the Peril of his Soul is to take exact Notice of the Spiritual State of all under his Charge and constantly to perform all Pastoral Duties to the whole Flock he had need of many Thousand Eyes to look into the State of every Soul under him which of them can Digest bitter Remedies and who for want of them grow Careless Tho' he Order his own Life well if he does not exactly take Care of thee and of all that are under him to Hell he goes with the Wicked And in another Place it is very Burdensom to have the Charge of 150 Souls Now what is to be done These Matters are Plain If a Bishop be the sole Pastor of 500000 and some of them live 3000 Miles from the Bishops Pallace as for the Purpose the distance of the West-Indies from Fulham how is Chrysostom to be answered Why even by denying what he says Bishops says Mr.
Lay-Chancellor according to the good Example of Sylvanus of old who would find fault And the Legislators would soon think of giving their Courts a Civil Process instead of their horridly abused Spiritual Weapon Excommunication Were the Presbyter restor'd to his Just Right we might soon see some good Effect of Discipline which can never be exercised to any purpose till Parish-Communion be made more pure and the Pastor's Power be restor'd One Physician may as well take the Charge of all the Bodies in London as one Bishop of their Souls and the Congregations that are gather'd from the several parts of great Cities cann't have the personal Inspection nor ready Access to the Pastoral Help nor enjoy the Advantage of that Article of the Creed Communion of Saints which ought to be provided for in a well Disciplin'd Church And this is what my Soul longs for and not without hope For he that will impartially consider the late Writings for Episcopacy particularly those of Doctor Maurice and Doctor Scot and the Writings against it particularly of Mr. Baxter and Mr. Clerk son will as I conceive find these things true First That the Roman and English Prelacy as now Exercised are wholly dropt in the Scuffle and no Foundation found for either in Scripture or Primitive Antiquity Secondly That Independency if it be meant only of the Relation between a Pastor and his Flock and his Independent Right of Exercising the Power of the Keys over them it is plainly Jure Divino but if taken in a Sense excluding National Churches taking away all the common ordinary Means of Communion among Christian Congregations and leaving the Power of Ordination and Admission to the Lord's Supper in the People hath as little Foundation in Scripture or Antiquity Thirdly That Councils are for Advice not Legislation for Concord not Domination and have no Power to make Laws for the Universal Church They can no more Alter or add to the Laws of Christ than the Jewish Priests could Add to or Alter the Laws of Moses And as there never was so there never can be a General Council and that a Visible Head of the Universal Church on Earth Monarchical or Aristocratical is a meer Chinera never design'd by GOD nor of Use to Men. Fourthly That the Episcopacy which within a certain compass of Ground provides a Person chosen by the Presbytery to a Superintendency to preside in Conventions of the Clergy within his Precinct or Diocess to be consulted and principally join in the Ordination and Confirmation of Persons who desire to be admitted to the Lord's Supper to be advised with by every Presbyter within his Precinct where any Difficulties arise concerning the Exercise of the Keys but which destroy not the Power of the Presbyter nor the Primitive Church Species has good warrant in Scripture Antiquity Reason and the Nature of the thing I say chosen by the Presbytery For even Mr. Dodwel that unaccountable Bigot to Prelacy acknowledges that Bishops were first made by Election Fifthly Episcopacy thus stated is Jure Divino as all things aagreeable to right Reason are Jure Divino that is to say Reason teaches such Things without Revelation and if Reason had not been sufficient to this End he that spent Fourty Days on Earth after his Resurrection instructing his Apostles in the Things concerning the Kingdom of God would not have Omitted to direct them herein He that was faithful only as a servant gave Rules for every Pin in the Tabernacle Hebr. 3.5 and the very Colour of the Ribbons used by the Priests And our Lord who was Faithful as a Son over his own House would not have Omitted a Matter of such Importance So when Christ had Instituted the Office of Presbyters or Bishops and the Apostle given an Account of and Instructions for their Office there was no need to Institute the Method of their Concord which right Reason taught Men of all sorts of Learning as Philosophers Physicians c. Again Presbytery if it mean only an Equality of Gospel Ministers by the Institution of Christ it is Jure Divino as plain as Words can make it if it be meant the Form of Government so diversify'd as is usually meant by that Word it is not Jure Divino having no Reveal'd Institution And Reason taught all the Christian Church to appoint a President Bishop for Life and nothing but the Rise of Popish Prelacy could make the other Method seem Reasonable and Calvin himself as I take it fell into it out of Necessity and not out of Choice But surely this Part of Church Government is no more determin'd by Revelation than the Form of Civil Government Sixthly While under the Notion of CHVRCH GOVERNMENT the Clergy encroach on the Prerogative of the Civil Power whether it be in an Episcopal or Presbyterian Form neither God nor His Majesty will have the Obedience paid them which is due and the only way to support both Civil and Ecclesiastical Government is to keep them entirely distinct and unconfounded to give to Caesar the Things that are Caesars and to God the things that are Gods To own the Divine as the Vicegerent of Christ in his Prophetical and Priestly and the Civil Magistrate as his Vicegerent in his Kingly Office Particularly the Civil Power is to appoint the Bounds of Bishopricks and so is the Twelfth Theses of that clear headed and accurately Learn'd Dr. Isaac Barrow By the Laws of God and according to Ancient Practice Princes may Model the Bounds of Ecclesiastical Jurisdiction Erect Bishopricks Enlarge Diminish or Transfer them as they please Thus he where by Princes he necessarily intends the Legislative Power where-ever 't is placed by the Respective Constitution of Christian Kingdoms Seventhly Were these things well consider'd the Controversie between the Episcopal and Presbyterian would be certainly reconcil'd and even the Independent and Antipoedobaptist would probably be folded if the Terms of Union which the Church prescribes did not keep them out Which will come next to be consider'd after I have premised the few following short Propositions First Proposition When God bringing his First-begotten into the World commanded all his Angels to Worship him Hebr. 1.6 Luke 2.14 their Song was Glory to God on High on Earth Peace and good Will towards Men But while Christians have join'd with the Heavenly Host in the First Clause of that Song they have neglected the two other Parts thereof and for want of Peace on Earth the former and latter Clauses have made us yet but little Harmony Second Proposition The Eternal Father hath called himself The God of Peace Rom. 15.33 the Blessed Jesus is The Prince of Peace Rom. 16.20 the great Legacy which he left behind Him Isai 9.6 was His Peace and The Gospel of Peace John 14.27 is the great Instrument of Erecting that Kingdom of which Peace is one of the greatest Glories Till God give his People the Blessing of Peace we can't expect that Happy Time