and Government is to be found wholly in the written word of God called the holy Scriptures This we are agreed on against the Papists who would supply the supposed defects of Scripture by their unwritten Traditions which they call the other part of Gods word Church Canons and Laws of men may determine of some modes and circumstances for the better execution of the Laws of God by the People whom they are over but they cannot make new Church Ordinances or Governments nor convey a Power which God the fountain of Power did not ordain and convey nor can they give what they themselves had not The Church-office and Authority therefore that is not proved from the Holy Scripture is to be taken as the fruit of humane arrogancy and presumption Yet I deny not but that we may find much in Antiquity in Fathers and Councils about matters of fact to help us to understand some Scriptures and so to discern the matter of right Prop. 3. The Scripture doth not Contradict but suppose and confirm the light of Nature nor doth it impose upon any man Natural impossibilities nor constitute offices which cannot be executed or which would destroy that end to which they are supposed to be Constituted Prop. 4. Ecclesiastical Authority comprehendeth not the power of the sword nor any power of using violence to mens bodies or laying mulcts or confiscations on their estates The Ecclesiastical Power which Christ ordained was exercised for the first three hundred years without any touching of mens bodies or purses before there were any Christian Princes Prop. 5. Magistrates are not eo nomine obliged to punish men because they are Excommunicated whether upon every just Excommunication they should punish I will not now dispute but they are bound to know that their penalties be deserved before they inflict them and therefore must themselves take Cognisance of the Cause and as rational agents understand before they act and not blindly follow the Judgements of the Bishops as if they were but as Executioners where the Bishops are Judges Prop. 6. The Power of the highest Church-governours is but an Authority of Directing in the way to salvation It is but Directive but then there is no room for the common Objection that then it is no greater then any other man may perform for it is one thing to Direct Occasionally from Charity and another thing to Direct by Authority in a standing office as purposely appointed hereunto The Power of Church-Governors is but of the same nature as is the Power of a Physitian over his Patients or of a School-master over his Schollers supposing he had not the power of the rod or actual force but such a power as the Professors of Philosophy or other sciences had in their several schools upon the adult nor all so great neither because the Laws by which we must rule are made to our hands as to the substantials Hence therefore it is plain that as we can bind or force no man to believe us or to understand the truth and to be Christians but by the power of demonstrated Evidence and by the light which we let in through Gods grace into their Consciences so neither can we cause any to execute our sentences against offenders further than by light we convince them that it is their duty so that if all the Bishops or Presbyteries in the land should judge such or such an opinion to be heresie and should Excommunicate those that own it as hereticks in this case if the Church do believe as the Pastors believe they will consent and avoid the Excommunicate person but if they take it to be Gods truth which the Pastors call heresie they will not take themselves bound by that sentence to avoid him nor will the Offender himself any further be sensible of a penalty in the sentence then he shall be convinced that he hath erred and if the Church avoid him he will justifie himself and judge that they do it wrongfully and will glory in his suffering so that it is on the Conscience that Church-Governors can work and no otherwise on the outward man but mediante Conscientiâ Prop. 7. The ground of this is partly because no Church Governors can bind any man contrary to Gods word Clave errante ita apparente if the people know that he erreth they are not to obey him against God Yet in the bare inconvenient determination of some Circumstantials by which the duty is not destroyed but less conveniently performed the people are bound to obey their Governors because it is not against Gods determination and because he erreth but in an undetermined point of which God appointed him to be the orderly determiner But if God have once determined no mans contrary determination can oblige nor yet if they go beyond the sphere of their own work and determine of an aliene subject which God did never commit to their determination else a Minister or Bishop might oblige every Taylor how to cut his garment and every Shoâ—-maker how to cut his shoe so that they should sin if they did disobey which is ridiculous to imagine and if they go about to introduce new stated Ordinances or Symbols in the Church which they have nothing to do with or in any other work shall assume to themselves a power which God never gave them it doth no more oblige then in the former case Prop. 8. Another reason of the sixth Proposition is because The People have a Iudgement of discerning whether the Governors do go according to Gods word or not else they should be led blindfold and be obliged by God to go against Gods word whensoever their Governors shall go against it It is not bruits or Infants but rational men that we must rule Prop. 9. The three things which Church power doth consist in are in conformity to the three parts of Christs own office 1. About matter of Faith 2. About matter of Worship 3. About matter of Practice in other cases 1. Church-Governors about Doctrine or Matters of Faith are the Peoples Teachers but cannot oblige them to Err or to believe any thing against God nor make that to be truth or error that is not so beâ—ore 2. In matter of Worship Church-guides are as Gods Priests and are to go before the people and stand between God and them and present their prayers and prayses to God and administer his holy mysteries and bless them in his name 3. The Commanding Power of Pastors is in two things 1. In Commanding them in the name of Christ to obey the Laws which he hath made them already And this is the principal 2. To give them new Directions of our own which as is said 1. Must not be against Gods Directions 2. Nor about any matter which is not the object of our own office but is without the verge of it 3. But it is only in the making of under laws for the better execution of the laws of Christ and those
to the end of the world in a way of assistance and owning of our Labours answerable to our engagements for him and service to him Were we deeplier engaged for Christ and did with Peter cast our selves into the Sea or walk on the Waters at his Call we should find Christ acting as if he were answerably engaged for our indemnity or at least for our eminent encouragement and reward If ever we might expect Miracles again it would be upon our engagement in the antient work though I know that even for this they are now no more necessary nor I think promised § 18. And 10. We do hereby seem to accuse Christ unjustly of Mutability supposing that he had setled one sort of Ministry and Government in his Church for one Age only and then changed it for another that is ever after to continue alone I know the extraordinary work of that age to plant Churches by new doctrine and Miracles and reveal the new Articles of Faith and Practice in Scripture to the world did require such enablements thereto which ordinary works do not require and therefore the Apostles as immediatly sent and as inditing Scriptures and working Miracles and Prophetically bringing new Revelations have no Successors But the Apostles as preaching to the Nations and as planting Churches and as setling them and taking care of their prosperity after they had planted them and as exercising their Ministry itinerantly as not fixed to a special charge thus they have Successors the work being ordinary and such as should be done now as well as then and must continue while the necessity of it doth continue § 19. There needeth no other proof of this then by observing that it was not Apostles only but all the Ministry at first that was thus unfixed and itinerant and that the Apostles assumed such to their assistance and employed them all their dayes in this work § 20. The seventy Disciples as well as the Apostles were at first by Christ sent forth in this Itinerant way for the Conversion of the inhabitants of Iudaea And thus Iohn the Baptist had preached before them And after Christs Resurrection and Ascension it was not only the Apostles but it was they that were scattered abroad that went everywhere preaching the Word Act. 8.4 And who were these Act. 8.1 They were all scattered abroad throughout the regions of Judaea and Samaria except the Apostles And the Evangelists of those times are confessed to have exercised this Itinerant Ministry so did Barnabas Silas Mark Epaphroditus Tychicus Trophimus Timothy Titus Luke and others ordinarily It was the first and most ordinary way then of exercising the Ministry § 21. And if we lived our selves in Heathen or Infidel Countreys we should be soon taught by experience that this must be still an ordinary work For what else is to be done till persons be converted and brought into the Church They must be made Disciples before they can be used as Disciples and caught to observe all things that Christ hath commanded § 22. But against this it is objected 1. That the Apostles were extraordinary Officers and therefore have no Successors To which I answer 1. That I have before shewed in what they were extraordinary and in what not in what they have no Successors and in what they have As Apostles sent immediatly by Christ to Reveal a new doctrine and confirm it by Miracles they have no Successors but as general Ministers of Christ to convert souls plant Churches and take a care of many they have Successors call them by what name you please 2. And what if the Apostles have no Successors Had the seventy Disciples none Had Apollo Titus Timothy Silas Barnabas c. none Had all the Itinerant converting Ministers of those times none that were not affixed as Pastors to a particular Church § 23. Obj. 2. But at least in the extent of their charge the Apostles were extraordinary in that they were to preach the Gospel to all Nations I answer in point of exercise being furnished with tongues and Miracles for the work they were obliged to go further or to more Nations then most particular Ministers are now obliged to go but that is not because we want Authority if we had ability and opportunity but because we want ability and opportunity to exercise our Office The Apostles were not bound to go into every Nation of the world inclusively but to avoid none but go to all that is to as many as they could Otherwise they had sinned in not going to Mexico Peru Brasile the Philippine or Molucc◠Islands to Iapon China c. And it is our duty to extend our Ministry for the Conversion of as many as we have Ability and opportunity to do That which was common to the planting and waetering Ministry in the Apostles dayes was not proper to the Apostles but to go up and down the world to Convert and Baptize and plant and water Churches was then common to such as Apollo Silas c. therefore c. § 24. Obj. 3. But say others the Apostles were not at last such unfixed Ministers as you imagine but fixed Diocesan Bishops Peter was Bishop of Antioch first and of Rome after Paul was Bishop of Rome James of Jerusalem c. Ans. That any Apostle was a fixed Bishop taking on him durante vita the special Pastoral charge of one particular Church or Diocess as his peculiar is 1. Barely affirmed and therefore not to be believed 2. And is contrary both to the tenor of their Commission and the History of their Ministrations And 3. Is also contrary to Charity it self and therefore is not worthy of any credit The Apostles were not so lazy or uncharitable as to affix themselves to Parishes or Diocesses and leave the Nations of the world in their unbelief and to cease the work that they were first sent out upon before the necessity of it ceased Peter and Paul were Bishops of Rome as they were of other Churches which they planted and watered and no more even as Paul was Bishop of Ephesus Philippi Corinth c. And Iames was either no Bishop of Ierusalem or no Apostle but as many think another Iames. Indeed pro tempore not only an Apostle but other Itinerant Ministers were Bishops of the places where they came that is were Officers of Christ that might exercise any act of their Office Teaching Governing administring Sacraments c. to any people that gave them a Call or so far as opportunity and need required And so I doubt not but every Minister now may do in any Church on earth If he be invited to stay a day or week or month among them and do the work of a Minister yea or if he be invited but to preach a Sermon to them he may do it not as a private man but as a Minister in general and as their Teacher or Pastor pro tempore ad hoc that give him the invitation For though the first Call to
between you and your Brethren for so they are is too much known to friends and foes at home and abroad and too much daily manifested by each side Shall it still continue or would you have it healed If it must continue tell us how long and tell us why Would you have it go with us to Eternity and will you not be reconciled nor dwell with us in Heaven It is not in your Power to shut us out And will you not be there if we be there Or do you think there will be any Discord where Love is Perfected and we are One in God If you can be content to be saved with us and believe that all of both Opinions that truly love and fear the Lord shall live there in dearest Love for ever how can you chuse when you forethink of this but Love them now that you must for ever Love and long to be reconciled to them with whom you must there so harmoniously accord You know that Earth is our preparation for Heaven and such as men would be there they must begin to be here As they must be Holy here that ever will there see the Lord in Holiness so must they here be Loving and Peaceable that ever will live in that perfect heavenly Love and Peace And why is it that the distance must be so great Are we not all the Children of one Father Have we not all the same God the same Redeemer the same Spirit in us if we are Christians indeed Rom. 8.9 Are we not in the same Baptismal Covenant with God Have we not the same holy Scripture for our Rule and are we not in the same universal Church and of the same Religion some of you say No to the grief of your friends and the shame of your own understandings and uncharitableness I beseech you bear it if I touch the sore For my work is Healing and therefore though it Must be touch't it shall be as gently as the case will bear If I may judge by such as I have had any opportunity to know I must say that the distance on your part is continued in some by confused apprehensions of the case and not distinguishing things that differ In some by discontents of mind and too deep a sense of worldly losses and the things that you take as injuries from others In some by the advantage of a co-interest and consociation with those Divines that are of your way and so by a Willingness to think them in the right and those in the wrong that you take for adversaries In some by a stiffness and stoutâ—ess of disposition that cals it Constancy to hold your own and Manliness not to stoop to others and takes it as dishonourable to seek for Peace even in Religion with your supposed adversaries or to yield to it at least without much importunity With too many miserable souls it is meer ungodliness and enmity to that way of Piety that in many that you differ from appears And in the best of you it is a Remissness of Charity and want of Zeal for the Churches Peace and the Love and Vnity of Brethren To confute the reasonings of all these sorts would draw out this Preface to too great a length The first sort my experience hath caused me to observe Oft have I faln into company with men that pour forth bitter odious words against Presbyterie and I ask them what that Presbyterie is that they speak of with so much abomination Is it the Name or the Thing which they so abhor If the Name is it not a term of Scripture used by the Holy Ghost 1 Tim. 4.14 Are not the Pastors of the Church most frequently called the Presbyters or Elders Tit. 1.5 Act. 14.23 15.2 4 6 22 23. 1 Tim. 5.17 Act. 20.17 James 5.14 1 Pet. 5.1 c. It must needs then be the Thing and not the Name which they abominate And what is that Thing most of them cannot tell me Some presently talk of the disuse of the Common Prayer as if that were a part of Presbyterie and Government and the form of worship were all one Some presently run to Scotland and talk of forcing men to Confession of sin and of their secular enforcement of their Excommunications But 1. If this be odious why was it used by the Bishops Is it good in them and bad in others 2. And why plead you for Discipline and against Toleration if you so loath the things you plead for 3. But will you not when it s known so openly distinguish the Ministerial Power from the secular It s known by their Laws and constant Practice that all the Power that was exercised by Violence on Body or Estate by the Assemblies was derived from the Magistrate whose Commissioners also sate among them And the Bishops in England were seconded by the Sword as much as they It s known that the Presbyterians commonly maintain in their Writings that Pastors have no Coercive or Secular Power but only the Keys of the Kingdom of Heaven to exercise on the Conscience committed to them by Christ. 4. And the writings and practice of those in England openly manifest it and its them with whom you have most to do Some tell me that Presbyterie is the Government of the Church without Bishops And is it only the Negation of your Prelacy that is the odious thing Is there nothing Positive odious in Presbyterie Thus our Belief is condemned by the Papists even because we Believe not so much as they when in the Positives of our Faith there is nothing that they can blame Some make it the odious thing that they have Lay-Elders But 1. The Presbyterians account them not Lay but Ecclesiasticks 2. And what is the Odious harm that these men do among them They are present and Consent to the admonishing and censuring of offendors And what great harm doth that to the Church Is it because they do not Preach No sure in that your Readers are much like them What work can you Name that these Elders are appointed to that by your Confession is not to be done It is not the Work then that you blame but that these men do it 3. But what is this to all that are in this point of your mind and think that unordained Elders wanting Power to preach or administer the Sacraments are not Officers in the Church of Gods appointment As far as I can understand the greater part if not three for one of the English Ministers that you stand at a distance from are of this mind and so far against Lay-Elders as well as you of whom I confess my self to be One. and that M r Vines was One I have shewed you in the End Surely then all we are none of the odious Presbyterians in your eyes Why then is there such a distance And are Lay-Elders as bad as Lay-Chancellors So also when some have been hotly condemning us as being against Bishops I ask them what a Bishop is and what
London sure is exempted from his superiority And I yet know not that any Civil Magistrate of Canterbury or York or London or Worcester hath any government in this Countrie except the Soveraign Rulers at Westminster be meant And I hope our Itinerant course of Iudges will prove the right to the Objectors of Itinerant Apostolical Overseers of the Churches for settlement at least Sect. 28. Object But Parishes being not divided till long after the Apostles days there might be then no ordinary Assemblies but in the City and yet the whole Territory adjacent be the Diocess Answ. Were there in the Territories persons enough to make many Assemblies or only so few as might travel to and joyn with the City Assembly If the latter it 's it that I assert as usual in the first age at least If the former then either all those in the Territories met for publick Worship and Communion or not If not they sinned against the Law of God that obliged them thereto as well as Citizens If they did then they must have either Bishop or Presbyter with them for the due performance of that worship Sect. 29. If any think all these stragling objections and advertisements here unseasonable I render him this true account of them This first Disputation was prepared only for our ordinarily Monthly Exercises here and so written long ago before the London Ministers Book or the Answer to it and the rest that have followed and therefore could not take notice of much that hath since passed and withal was not intended for publick view But when I saw sâ— many of the Gentry and Commonalty withdraw from the publick worship and the ignorant and prophane had learnt to refel their Pastors Instructions by calling him a Lay-man and saw how the new separation threatned the perdition of multitudes of the people especially was awakened by the Calls of Ministers in other Countries that were far more troubled with them then we I thought meet to prefix this to the Second Disputation which was it that was desired of me and therefore to take notice of those things so late Sect. 30. And the common experience tells you that it is not a few that go the way that lately was singular even among the Episcopal to which I may add the Testimony in Vindic. against the London Ministers p. 104. And though I might truly say that for those more minute considerations or conjectures wherein this Doctor differs from some others he hath the suffrages of many of the Learnedst men of this Church at this day and as far as he knows of all that embrace the same cause with him c. Sect. 31. And this at least I may expect from the Reader that if he think we argue weakly he will confess that we argue not for worldly greatness but go against our carnal interest We contend against Bishopricks of the English mode as desiring no such Wealth or Honour Some of us have as good opportunities to have a part in that kind of Greatness if it were again introduced as they But I am not able alone for a Parish charge and am loth to have more on my hands and my accounts which is I suppose the mind of my Brethren also Sect. 32. One more Advertisement I owe the Reader that this being written so long since I was made confident by Bishop Usher de Primordiis Eccl. Brit. that Ireland was the Ancient Scotia where Palladius c. planted the Gospel which pag. 97. I have signified But I should wrong Scotland if I should not tell thee that I have received such Arguments to the contrary since then from the Right Honourable and my highly valued friend the Earl of Lawderdail that I am forced to suspend my judgement in that point till I have leisure better to study the point being yet unable to answer the said arguments Whether it be Necessary or Profitable to the right order or the Peace of the Churches of England that we restore the extruded Episcopacy IN this Question here are these three things supposed 1. That there are yet particular Churches of Christ in England and therefore those that conclude that there hath been no Church among us since the Diocesan Bishops were laid by are none oâ— them that we are now disputing with and indeed we think so gross a conceit unworthy of a Confutation 2. It is supposed that both the right Order and the Peace of these Churches are matters highly to be valued 3. And also that its our duty for the obtaining of it to do that which is necessary or profitable thereto But the doubt is Whether the Episcopacy in question be necessary or profitable thereto For the decision whereof I shall briefly tell you my Judgement in these propositions whereof the two first are but preparatory Proposition 1. A Peace with the Divines of the Episcopal judgement is much to be desired and earnestly to be endeavoured Prop. 2. A certain Episcopacy may be yielded to for the Peace if not for the right order of the Church Prop. 3. The Diocesan Episcopacy which was lately in England and is now laid by may not lawfully be re-assumed or re-admitted as a means for the right Order or Peace of the Church 1. For the first of these I think it easie to prove that we ought to seek an Agreement in the Episcopal controversie with those that differ from us in that point For 1. They are brethren of the same faith with us whom we are bound to love and honour and therefore to use all just means for peace with them If we must as much as in us lyeth if possible live peaceably with all men Rom. 12.18 much more with Brethren of the same family and profession 2. They are very many and the far greatest though not the purest part of the Church is of their mind All the Greek Church and the Ethiopian Church and the Jacobites Armenians and all other parties without the verge of the Reformation from Popery here in the West that ever I read or heard of are all of that way besides all the Romane Church And though I know that much ignorance and imperfection if not superstition and fouler errors may be justly charged on the Greek Ethiopian c. Churches as well as on Rome though not Popery it self yet I think there is scarce a good Christian that is not unwilling to cast off so great a part of the Church of Christ as these are Indeed he that dares so far despise all the Churches of Christ on earth except these few that are happily reformed as to think that it is no duty of ours to seek unity and peace with them by all just means I think is no meet person for us to dispute with It is the hainous sin of Rome to despise and unchurch Greeks Ethiopians and all save themselves which I hope Protestants will never imitate who have justly condemned them so deeply for it Let the Donatists shut up the Church of Christ
to one that is only the Overseer or Ruler of the People of one particular Church and not of any Church-rulers themselves That ruleth the flock but not any Shepherds 2. Those also may be called Bishops who only are Ioint-Rulers with others of a particular Church and Presidents among the Elders of that one Church for Vnity and order sake without assuming any Government over those Elders 3. A third sort there are that are Presidents in such an Eldership and withal do take a Negative voice in the Government so that nothing shall be done without them in such affairs 4 A fourth sort are the sole Pastors of such a particular Church that have many Ministers under them as their Curates who are properly to be Ruled by them alone so that the Pastor is the sole Ruler of that Church and the Curates do only teach and otherwise officiate in obedience to him Which is the case of divers Ministers of great Parishes that keep one Curate at their Parish Church and others at their Chappels Yet it s one thing to be the sole Ruler of the Parish and another to Rule the rest of the Elders 5. A fifth sort of Bishops are those that are the fixed Presidents of a Classis of the Pastors of many particular Churches who hold the title durante vitâ or quà m diu bene se gesserint though they are in use only while the Classis sitteth and have only a power of Moderating and ordering things as the foreman of a Jury or a double or casting voice as the Bayliff in Elections in most Corporations or as the President in some Colledges but no Negative voice which maketh a Power equal with all the rest 6. A sixth sort are the heads of such Classes having a Negative voice so that the rest can do nothing without them 7. A seventh sort are the Presidents of Provinces or Diocesses containing many Classes which have only a Moderating Power but no Negative voice 8. An eighth sort are the Bishops of particular Cities with all the Rural parts that are near it containing many Churches who assume the Power of Governing that Diocess to themselves alone without the Presbyters of the particular Churches either not using them at all in matter of Government or only consulting with them in Assemblies but giving them no determining votes 9. A ninth sort is a Diocesan Bishop of such a City who doth not take upon him the Rule of the people of the Diocess beyond his own Congregation but only of the Pastors supposing that the several Pastors or Presbyters have power to Rule the several Congregations but withall that they themselves are to be ruled by him 10. A tenth sort are such Bishops as assume the Government of these Diocesan Bishops which are commonâ—y called Archbishops to which also we adjoyn Metropolitans Primates and Patriarchs who assume the Power of Governing all below them as under the seventh rank I do also for brevity comprehend Metropolitans Primates and Patriarchs who assume no Governing Power over other Bishops but only the primam sedem and the moderating Power in Councils 11. The eleventh sort are unfixed general Pastors called Ambulatory or Itinerant that have a care of all the Churches and are no further tyed to any particulars then aâ— the necessary defect of their natural capacity seeing they cannot be in all places at once or else the dispatch of that work which they there meet with before they go further and some such occasion doth require and being excluded out of no part of the Church further then by consent for the common good they shall exclude themselves such I mean as the Apostles were 12. The twelfth and last sort is the Judas that goes under the name of St. Peters Successor and Christs Vicar General or the Vice-Christ who claimeth a power of Governing the whole universal Church as its Head having Infallible power of determiâ—ing Controversies and matters of Faith and whose Office must enter the definition of the Catholick Church and those that separate from him are no Catholikes or true Christians This is he that beareth the bag and maketh the twelfth sort 3. I Come now in the third place to tell you how many and which of these sorts of Episcopacy I think may be admitted for the Peace of the Church And 1. Of the first sort â—here is no Controversie among us few will deny the Ius Divinum of Presbyters as having the Rule of the people of a particular Church and the sole Rule supposing that there is no other Pastor over that Church but himself 2. Of the second sort of Parish Bishops who are meer Presidents over the whole Eldership of that particular Church and that continually or fixedly I think there is little question will be made by any but they also will easily be admitted 3. The third sort A Parochial Bishop having a Negative voice in a Parish Eldership I should be content to admit for the Peace of the Church but whether of it self it be desirable I do not dispute for if one Pastor even in a Parish may have a Negative voice among two or three Curates it will follow that the thing it self is not unlawful viz. for one Minister to have a Negative vote among many and so among an hundred if there be nothing else to forbid 4. The fourth sort for brevity Comprehendeth two sorts 1. Such Pastors of a single Congregation which having diverse Curates under them who are Presbyters do yet themselves take upon them the sole Government of the people and of their Curates I think this is intolerable and indeed a Contradiction or a Nulling of the Presbyters office for it is essential to the Presbyter of any Church to be a Guide or Ruler of that Church to put them out of all Rule therefore is to Null or suspend the exercise of their office which cannot statedly be done without destroying it But then 2. if we speak of the second sort that is such Pastors of particular Churches as have Curats who are Presbâ—ters and they govern their Curates but take the Curates as true Governors of the flock these as I dare not simply defend for if it be lawful for one Pastor to Rule two or three in a Parish then why not twenty or an hundred if nothing else forbid so I confess I should be ready to admit of them if it might attain the Churches peace for I see many godly Divines that are against Episcopacy yet practice this and will have no Curates in their Parish that will not be Ruled by them And there is a certain Obedience which Juniors and men of weaker parts do owe to their Seniors and men of far greater knowledge though the Office be the same And the Nature of the Government being not Compulsive and Coercive but only upon the voluntary whose judgements approve and their wills consent its considerable how far even a Ruler of others may voluntarily consent and so oblige himself to be Ruled
seek to reclaim the wandring strengthen the weak comfort the distressed openly rebuke the open obstinate offendors and if they repent not to require the Church to avoid their Communion and to take cogniscance of their cause before they are cut off as also to Absolve the penitent yea to visit the sick who are to send for the Elders of the Church and to pray with and for them c. yea and to go before them in the worship of God These are the acts of Church Government that Christ hath appointed and which each faithful Shepherd must use and not Excommunication and other Censures and Absolution alone 2. But if they could prove that Church Government containeth only Censures and Absolution yet we shall easily prove it Impossible for the late English Episcopacy to do that For 3. It is known to our sorrow that in most Parishes there are many persons and in some greater Parishes very many that have lived common open swearers or drunkards and some whoremongers common scorners of a godly life and in many more of those offences for which Scripture and the ancient Canons of the Church do excommunicate men and we are commanded with such no not to eat And it s too well known what numbers of Hereticks and Seducers there are that would draw men from the faith whom the Church-Governours must after the first and second admonition reject 4. And then it s known what a deal of work is Necessary with any one of these in hearing accusations examining Witnesses hearing the defendants searching into the whole cause admonishing waiting re-admonishing c. 5. And then it s known of how great Necessity and moment all these are to the honour of the Gospel the souls of the offendors to the Church to the weak to them without c. So that if it be neglected or unfaithfully mannaged much mischief will ensue Thus in part we see what the Government is Next let us see what the English Episcopacy is And 1. For the extent of it a Diocess contained many score or hundred Parishes and so many thousands of such souls to be thus Governed Perhaps some Diocesses may have five hundred thousand souls and it may be London Diocess nearer a million And how many thousand of these may fall under some of the forementioned acts of Government by our sad experience we may conjecture 2. Moreover the Bishop resideth if not at London as many of them did yet in his own dwelling many miles perhaps twenty or thirty from a great part of his Diocess so that most certainly he doth not so much as know by face name or report the hundreth perhaps the thousandth or perhaps the second or third thousandth person in his Diocess Is it Possible then for him to watch over them or to understand the quality of the person and fact In Church Cases the quality of the person is of so much moment that without some knowledge of it the bare knowledge of the fact sometimes will not serve 3. And then it is known that the English Episcopacy denyeth to the Presbyters all power of Excommunication and Absolution uâ—less to pronounce it as from the Bishop when he hath past it And they deny him also all power so much as of calling a sinner to open Repentance which they called Imposing penance and also they denied all power of denying the Lords Supper to any without the Bishops censure except in a sâ—dden case and then they must prosecute it after at the Bishops Court and there render the Reason of that suspension So that the trouble danger labour time would be so great that would be spent in it that scarce one Minister of a hundred did venture on it once in seven and seven years except only to deny the Sacrament to a man that would not kneel and that they might do easily and safely 4. And then Consider further that if the Minister should be one of an hundred and so diligent as to accuse and prosecute all the open scandalous offendors of his Parish before the Bishops Court that so he might procure that act of Government from them which he may not perform himself it would take up all his time and perhaps all would not serve for half the work considering how far he must ride how frequently he must attend c. And then all the rest or most of the Pastoral work must be neglected to the danger of the whole Congregation 5. It is a great penalty to an innocent man to travail so far to the trial of his â—ause But the special thing that I note is this that it is Naturally Impossible for the Bishop to hear try and judge all these causes yea or the fifth or hundredth of them or in some places one of five hundred Can one man hear so many hundred as in a day must be before him if this discipline be faithfully executed By that time that he hath heard two or three Causes and examined Witnesses and fully debated all the rest can have no hearing and thus unavoidably the work must be undone It is as if you set a Schoolmaster to teach ten or twenty thousand Schollars Must they not be needs untaught Or as if you set one Shepherd to look to two or three hundred several flocks of Sheep that are every one of them three or four miles asunder and some of them fourty miles from some of the rest Is it any wonder thâ—n if many of them be lost 6. But what need we further witness then the sad experience of the Church of late Are we not sure that discipline lay unexercised and our Congregations defiled and Gods Laws and the old Canons were dead letters while the Bishops keep up the lame and empty name of Governours How many drunkards swearers whoremongers raylers Extortioners scorners at a godly life did swarm in almost every Town and Parish and they never heard of discipline except it were one Adulterer or fornicator once in seven years within twenty miles compass where I was acquainted that stood in a white sheet in the Church We know that there was no such Matter as Church Government exercised to any purpose but all left undone unless it were to undoe a poor Disciplinarian as they therefore scornfully called them that blamed them for neglect of Discipline For my part the Lord my Judge knows that I desire to make the matter rather better then it was then worse then it was and I solemnly profess that for the Peace of the Church I should submit to almost any body that would but do the work that is to be done Here is striving between the Episcopal Presbyterian and Independent who it is that shall Govern I would make no great stirr against any of them all that would but do it effectually Let it be done and it s not so much matter by whom it is done as it is to have it lie undone But I can never be for that party that neither did the work when
of any other Church Congregation or Elders De facto this is plainly yielded Well this much being yielded and we having come so far to an agreement about the actual Church Constitution and Government of the Scripture times we desire to know some sufficient reason why we in these times may not take up with thaâ— Government and Church order which was practised in the Scripture times And the Reason that is brought against it is this Because it was the Apostles intention that this single Bishop who in Scripture times had but one Congregation and Governed no Presbyters should after Scripture times have many settled Congregations and their Presbyters under them and should have the power of ordaining them c. To this I answer 1. The Intentions of mens hearts are secret till they are some way revealed No man of this age doth know the Apostles hearts but by some sign what then is the revelation that Proveth this Intention Either it must be some Word or Deed. For the first I cannot yet find any colour of proof which they bring from any word of the Apostles where either they give power to this Presbyter or Bishop to Rule over many Presbyters and Congregations for the future Nor yet where they do so much as foretell that so it shall be As for those of Paul to Timothy and Titus that theâ— rebuke not an Elder and receive not accusation against them but under two or three Witnesses the Reverend Author affirmeth that those Eâ—ders were not Presbyters under such Bishops as we now speak of but those Bishops themselves whom Timothy and Titus might rebuke And for meer facts without Scripture words theâ—e is none that can prove this pretended Intention of the Apostles First there is no fact of the Apostles themselves or the Churches or Pastors in Scripture time to prove it For Subordinate Presbyters are confessed not to be then â—nstituted and so not existent and other fact of theirs there can be none And no fact after them can prove it Yet this is the great Argument that most insist on that the practice of the Church after Scripture times doth prove that Intention of the â—pâ—stles which Scripture doth not for ought is yet proved by them that I can find at all express But we deny that and require pâ—ooâ— of it It is not bare saying so that will serve Is it not possible for the succeeding Bishops to err and mistake the Apostles Intentions If not then are they Infallible as well as the Apostles which is not true They might sin in going from the Institution And their sin will not prove that the Apostles intended it should be so de jure because their followers did so de facto If they say that it is not likely that all the Churches should so suddenly be ignorant of the Apostles Intention I answer 1. We must not build our faith and practice on Conjectures Such a saying as this is no proof of Apostolical intentions to warrant us to swerve from the sole practised Government in Scripture times 2. There is no great likelihood that I can discern that this first practised Government was altered by those that knew the Apostles and upon supposition that these which are pretended were their intents 3. If it were so yet is it not impossible nor very improbable that through humane frailty they might be drawn to conjecture that that was the Apostles intents which seemed right in thier eyes and suited their present judgements and interests 4. Sure we are that the Scripture is the perfect Law and Rule to the Church for the Establishing of all necessary Offices and Ordinances and therefore if there be no such intentions or Institutions of the Apostles mentioned in the Scripture we may not set up universally such Offices and Ordinances on any such supposed intents De facto we seem agreed that the Apostles settled One Pastor over one Congregation having no Presbyters under his Rule and that there were no other in Scripture time but shortly after when Christians were multiplied and the most of the Cities where the Churches were planted were converted to the faith together with the Country round about then there were many Congregations and many Pastors and the Pastor of the first Church in the City did take all the other Churches and Pastors to be under his Government calling them Presbyters only and himself eminently or only the Bishop Now the Question between us is Whether this was well done or not Whether these Pastors should not rather have gathered Churches as free as their own Whether the â—hristians that were afterward converted should not have combined for holy Communion themselves in particular distinct â—hurches and have had their own Pastors set over them as the first Churches by the Apostles had They that deny it and Justifie their fact have nothing that we can see for it but an ungrounded surmise that it was the Apostles meaning that the first Bishops should so do But we have the Apostles express Institution and the Churches practise during Scripture times for the other way We doubt not but Christians in the beginning were thin and that the Apostles therefore preached most and planted Churches in Cities because they were the most populous places where was most matter to work upon and most disciples were there and that the Country round about did afford them here and there a family which joyned to the City Church Much like as it is now among us with the Anabaptists and Separatists who are famed to be so Numerous and potent through the Land and yet I do not think that in all this County there is so many in Number of either of these sects as the tenth part of the people of this one Parish nor perhaps as the twentieth part Now if all the Anabaptists in Worcestershire or at least that lived so neer as to be capable of Church communion should be of Mr. T 's Congregation at Bewdley or of a Church that met in the chief City Worcester yet doth not this intimate that all the space of ground in this County is appointed or intended for the future as Mr. T 's Diocess but if the successive Pastor should claim the whole County as his charge if the whole were turned to that opinion no doubt but they would much cross their founders mind And if the comparison may be tolerated we see great reason to conceive that the Ancient Bishops did thus cross the Apostles minds When there were no more Christians in a City and the adjoyning parts then half some of our Parishes the Apostles planted fixed Governours called Bishops or Elders over these particlar Churches which had constant communion in the worship of God And when the Cities and Countreyes were converted to the faith the frailty of ambition co-working thereto these Bishops did claim all that space of ground for their Diocess where the members of their Church had lived before as if Churches were to be measured by the
to the being of the Ministry some but to the well being It s the first that I now speak of Sect. 5. Before I name them lest you misapply what is said I shall first desire you to observe this very necessary distinction It s one thing to ask Who is to take himself for a called and true Minister and to do the work as expecting Acceptance and Reward from God and it s another thing to ask Whom are the people or Churches to take for a true Minister and to submit to as expecting the Acceptance and blâ—ssing of God in that submission from hiâ— adminâ—stratioâ—s Or its one thing to have a Call which wil before God justifie his Ministration and another thing to have a Call which will before 〈◊〉 justifie the Peoples submission and will justifie in foro Ecclesia both him and them And so it s one thing to be a Minister whom God and Conscience will justifie and own as to Himself and another thing to be a Minister to the Church whom they must own and God will own and bless only as to their good In the first sence none but truely sanctified men can be Ministers but in the latter an unsanctified man may be a Minister As there is a difference among Members between the Visible and Mystical of which I have spoken elsewhere So is there between Pastors Some have a Title that in foro Ecclesiae or Ecclesia judice will hold good that have none that is good in foro Dei In one word the Church is bound to take many a man as a true Minister to them and receive the Ordinances from him in faith and expectation of a Blessing upon promise who yet before God is a sinful invader an usurper of the Ministry and shall be condemned for it As in worldly Possessions many a man hath a good Title before men and at the bar of man so that no man may disturb his Possession nor take it from him without the guilt of theft when yet he may have no good Right at the bar of God to justifie him in his retention So it is here Sect. 6. It is too common a case in Civil Governments the ignorance of which occasioneth many to be disobedient A man that invadeth the Soveraignty without a Title may be no King as to himself before God aod yet may be truly a King as to the People That is He stands guilty before God of Usurpation and till he Repent and get a better Title shall be answerable for all his administrations as unwarrantable And yet when he hath settled himself in Possession of the Place and exercise of the Soveraignty he may be under an obligation to do justice to the people and defend them and the people may be under an obligation to obey him and honour him and to receive the fruits of his Government as a blessing Mens Title in Conscience and before God for Magistracy and Ministry themselves are most to look after and to justifie and it s often crakt and naught when their Title in foro humano may be good or when the people are bound to obey them And those miscarriages or usurpations of Magistrates or Ministers which forfeit Gods Acceptance and Blessing to themselves do not forfeit the blessing of Christs Ordinances and their administrations to the Church For it is the guilty and not the Innocent that must bear the loss A Sacrament may be as effectual and owned by God for my benefit when it is from the hand of a man that shall be condemned for administring it as when it is from the hand of a Saint that hath a better call supposing still that I be innocent of his usurpation or error This necessary distinction premised I say that special Grace is necessary to that Call of a Minister that must be warrantable and justifyable to himself before God but it iâ— not necessary to that call that 's justifyable before the Church and is necessary to our submission and to the blessing of the Ordinances and their Validity to our good Sect. 7. But yet here are some Qualifications essentially necessary to Dispose the man to be Receptive of the Ministry coram Ecclesia though saving grace be not As 1. It is of Necessity that he be a Christian by Profession and so that he Profess that faith repentance love obedience which is saving For the Minister in question is only A Christian Minister and therefore he must be a Christian aliquid amplius by profession 2. It is therefore Necessary that he Profess and seem to Understand and Believe all the Articles of the faith that are essential to Christianity and do not heretically deny any one of these what ever he do by inferiour Articles 3. He must be one that is able to preach the Gospel that is in some competent manner to make known the Essentials of Christianity or else he cannot be a Minister at all 4. He must be one that understandeth the Essentials of Baptism and is able to administer it Though the actual administration be not alway necessary 5. He must understand the Essentials of a particular Church and profess to allow of such Churches as Gods Ordinance or else he cannot be the Pastor of them 6. He must Profess to Value and Love the Saints and their communion Or else he cannot be a Minister for the communion of Saints 7. He must Profess and seem to understand believe and approve of all the Ordinances of Christ which are of Necessity to Church-communion 8. And he must be tolerably able to dispense and administer those Ordinances Or else he is not capable of the office 9. He must Profess and seem to make the Law of God his Rule in these administrations 10. And also to desire the saving of mens souls and the wellfare of the Church and Glory and Pleasing of God If he have not beforehand all these Qualifications he is not capable of the Ministry nor can any Ordination make him a true Minister Sect. 8. If you demand my proof it is from the common principles that 1. The form cannot be received but into a disposed capable matter but such are no disposed capable matter therefore c. 2. The office is for the work and therefore presupposeth a Capacity and ability for the work The office containeth 1. An Obligation to the Duty But no man can be obliged to do that which is Naturally Impossible to him though a Moral Impossibility may stand with an obligation to duty and a Natural only as founded in the Moral 2. It containeth an Authority or Power to do the work But such Power which is but a Right of excercising Naturall Abilities doth presuppose the Abilities to be exercised Natural Power is presupposed to Civil Authority 3. It is Essential to such Relations that they be for their Ends And therefore where there is an apparent incapacity for the end there is as apparent an incapacicy of the Relation But enough of this
none such as is granted therefore c. And what proof is there of Archbishops then Sect. 23. Their first proof is from the Apostles But they will never prove that they were fixed Bishops or Archbishops I have proved the contrary before But such an itinerant Episcopacy as the Apostles had laying by their extraordinaries for my part I think should be continued to the world and to the Church of which after Another of their proofs is from Timothy and Titus â— who thy say were Archbishops But there is full evidence that Timothy and Titus were not fixed Bishops or Archbishops but Itinerant Evangelists that did as the Apostles did even plant and settle Churches and then go further and do the like See and consider but the proofs of this in Prins unbishoping of Timothy and Titus Such Planters and Itinerants were pro tempore the Bishops of every Church where they came yet so as another might the next week be Bishop of the same Church and another the next week after him yea three or four or more at once as they should come into the place And therefore many Churches as well as Ephesus and Creet its like might have begun their Catalogue with Timothy and Titus and many a one besides Rome might have begun their Catalogue with Peter and Paul Sect. 24. Another of their proofs is of the Angels of the seven Churches which they say were Archbishops But how do they prove it Because those Churches or some of them were planted in chief Cities and therefore the Bishops were Metropolitans But how prove they the consequence By their strong imagination and affirmation The Orders of the Empire had not then such connection and proportion and correspondency with the Orders of the Church Let them give us any Valid proof that the Bishop of a Metropolis had then in Scripture times the Bishops of other Cities under him as the Governor of them and we shall thank them for such unexpected light But presumption must not go for proofs They were much later times that afforded occasion for such contentions as that of Basil and Anthymius Whether the bounds of their Episcopal Jurisdiction should change as the Emperours changed the State of the Provinces Let them prove that these Asian Angels had the Bishops of other Churches and the Churches themselves under their jurisdiction and then they have done something Sect. 25. But if there were any preheminence of Metropolilitans neer these times it cannot be proved to be any more then an honorary Primacy to be Episcopus primae sedis but not a Governour of the rest How else could Cyprian truly say even so long after as is before alledged that none of them was a Bishop of Bishops nor imposed on others but all were left free to their own consciences as being accountable only to God Sect. 26. Yea the Reverend Author above mentioned shews Dâ—ssertat de Episcop 4. cap. 10. Sect. 9 10 alibi that there were in those times more Bishops then one in a City though not in una Ecclesia aut Coeâ—u And the like hath Grotius oft So that a City had oft then more Churches then one and those Churches had their several Bishops and neither of these Bishops was the Governour of the other or his Congregation much less of the remoter Churches and Bishops of other Cities And this they think to have been the case of Peter and Paul at Rome yea and of their immediate successors there And so in other places Lege Dissert 5 c 1. Sect. 27. When the great Gregory Thaumaturgus was made Bishop of Neocaesarea he had but seventeen Christians in his City and when he had increased them by extraordinary successes yet we find not that he had so much as a Presbyter under him And if he had it s not likely that Musonius his first and chief entertainer would have been made but his Deacon and be the only man to accompany him and comfort him in his retirement in the persecution and that no Presbyter should be mentioned which shews that Bishops then were such as they were in Scripture-times at least in most places and had not many Churches with their Presbyters subject to them as Dâ—ocâ—san Bishops have And when Comana a small place not far off him received the faith Gregory Ordained Alexander the Colliar their Bishop over another single Congregâ—tion and did not keep them under his own Pastoral charge and Government Vid. Greg. Nysâ—n in vita Thaumat Sect. 28. But because that our Dâ—ocesan Bishops are such as the Archbishops that first assumed the Government of many Churches and because we shall hardly drive many from their presumption that Timothy and Titus were Archbishops besides the Apostles I shall now let that supposition stand and make it my next Argument that Argument 3. Ordination by Archbishops is not necessary to the Being of Ministers or Churches Our English Bishops were indeed Archbishops therefore Ordination by them is not Necessary It is not the Name but the office that is pleaded Necessary Sect. 29. And for the Major I think it will not be denyed All that I have to do with Protestants and Papists do grant the Validity of Ordination by Bishops And for the Minor it is easily proved The Bishops that are the Governours of many Churches and their Bishops are Archbishops The Bishops of England were the Governours of many Churches with their Bishops therefore they were Archbishops The Major will be granted And for the Minor I prove it by parts 1. That they were by undertaking the Governours of many Churches 2. And of many Bâ—shops Sect. 30. He that is the Governour over many Congregations of Christians associated for the publick Worship of God and holy communion and Edification under their Proper Pastors is the Governour of many Churches But such were our English Bishops therefore c. That such Societies as are here defined are true Churches is a truth so clear that no enemy of the Churches is is able to gainsay with any shew of Scripture or reason they being such Churches as are described in the Scriptures And 2. That our Ministers were true Pastors if any will deny as the Papists and Separatists do I shall have occasion to say more to them anon Sect. 31. Argument 4. If Ordination by such as the English Bishops be of Necessity to the Ministry and Churches then was there no true Ministry and Churches in the Scripture times nor in many years after But the consequent is false therefore so is the Antecedent The reason of the Consequence is because there were no such Bishops in those times and this is already proved they being neither the Itinerant Apostolical sort of Bishops nor the fixed Pastors of particular Churches besides which there were no other Sect. 32. Argument 5. If Ordination by such as the English Prelates be Necessary to the Being of the Ministry and Churches then none of the Protestants that have not such Prelates which is almost all are
the Pastors prayer which they must pray over with him and not only hear it is a stinted form to them even as much as if he had learnt it out of a Book They are to follow him in his method and words as if it were a Book prayer Argum. 7. It is lawful to use a form in Preaching therefore a stinted Liturgy is lawful 1. Because preaching is a part of that Liturgy 2. Because the reason is the same for prayer as for that in the main Now that studyed formed Sermons are lawful is so commonly granted that it shall save me the labour of proving it which were easie Argum. 8. That which hath been the practice of the Church in Scripture times and down to this day and is yet the practice of almost all the Churches of Christ on earth is not like to be unlawful buâ— such is the use of some stinted forms of publick service therefore c. That it was so in the Jews Church and approved by Christ I have shewed That it hath been of antient use in the Church since Christ and is at this day in use in Africk Asia Europe even among the Reformed Churches in France Holland Geneva c. is so well known that I think I need not stand to prove it yea those few that seem to disuse it do yet use it in Psalms and other parts of worship of which more anon Prop. 2. A Stinted Liturgy in some parts of publick holy service is ordinarily necessary This Proposition is to be proved by instances and the proof of the parts The parts where a set form is usually necessary I shall enumerate desiring you by the way to understand 1. That I speak not of an Absolute Necessity ad finem as if no other could be accepted but a Necessity of Duty it ought to be done as the best way 2. That I say but ordinarily as excepting some unusual cases 1. The Communication or revealation of the will of God to the Church by Reading of the Holy Scriptures is part of the publick service of God As Moses and the Prophets were read every Sabbath day so by parity of reason should the Gospel and Paul required the publick reading of his Epistles Act. 13.27 15.21 2 Cor. 3.15 Luk. 16.29 Col. 4.16 1 Thes. 5.27 Rev. 1.3 But this Reading of the Scriptures is the using of a set form in publike service For they are the same words that we read from day to day and usually Must read 2. The Publick Praysing of God by singing of Palms is a part of publick worship and a most excellent part not usually to be omitted But this part of worship is ordinarily to be used in a stinted form because the gift of composing Psalms ex tempore without a prepared form is not usual in the Church and if it were so to one it is not to the rest that must use this worship Had we not stinted forms of Psalms we should have ill-favoured work in the Church 3. Baptisme is usually to be administred in a form of words for Christ hath prescribed us a form Matth. 28.19 Baptizing them in the Name of the Father and of the Son and of the Holy Ghost I think few sober men will think it ordinarily meet to disuse this form 4. The use of a form in the Consecration and Administration of the Lords Supper though not through the whole action is ordinarily most fit for Christ hath left us a form of words Take ye Eat ye c. which are most exact and safe and none can mend And Paul reciteth his form 1 Cor. 11. And small alterations in the very words of Baptisme or Delivering the Lords Supper may easily corrupt the Ordinance in time 5. The very Sacramental Elements and Actions are stinted forms of Administration which none may alter As the washing with water the breaking of bread and powring out of wine and giving them and taking them and eating and drinking c. These are real forms not to be changed at least without Necessity if at all 6. The Blessing of the people in the Name of the Lord was done by a prescribed form of old Num. 6.23 and is usually to be done in a form still For in all these forementioned parts of worship should we still use new expressions when so few and pertinent must be used we should be put to disuse the fittest and use such as are less fit 7. In our ordinary Preaching a form not imposed unless in cases of great Necessity and unfitness but of our own premeditating is usually fittest I think few men are so weak as to prefer with most preachers unprepared Sermons before those that have more of their care and study And then at least the Text Method and somewhat of the words must be premeditated if not all 8. Ordinarily there should be somewhat of a form in Publick Confessions of the Churches faith For how else shall all concur And it is a tender point to admit of great or frequent mutations in so that in Baptisme and at other seasons when the Christian faith is to be openly professed by one or more or all a form that is exact is usually meet to be retained though in many personal Cases explicatory enlargements may do well 9. If there be not a frequent use of many of the same words and so somewhat of a form in Marriage Confirmation Absolution Excommunication the danger will be more then the benefit by mutation will be 10. And with some Ministers of whom anon even in Prayer especially about the Sacraments where there must be great exactness and the matter ordinarily if not alwayes the same the ordinary use of a form may be the best and fittest way In the most of these Cases 1. The Nature of the thing sufficiently proves the ordinary fitness of a form 2. The constant Practice of almost all Churches if not all is for it even they that scruple forms of Prayer use constantly forms of Praise of Reading of Sacraments c. 3. The rest are proved fittest as aforesaid by the Apostles generall Rules 1 Cor. 14.26 40. Let all things be done to Edifying and Let all things be done decently and in order Now in the cases before mentioned the Edification of the Church to say nothing of Order requireth the ordinary use of forms Prop. 3. IN those parts of publick worship where a form is not of ordinary necessity but only Lawfull yet may it not only be submitted to but desired when the Peace of the Church doth accidentally require it This Proposition needs no proof but only explication For he is far from the temper of a Christian that sets so light by the Peace of the Church that he would not use a Lawfull means for the procurement of it when Paul would become all things to all men to save some and would eat no flesh while he lived rather then offend his weak brother But here you must take these cautions lest
exercises He hath indeed given us the Lords Prayer which is our Rule for matter and Method and a lawfull form for words but he hath not tyed us to this only nor told us what words we shall use besides this whether we shall use words long before premeditated call'd a form or only such as are immediately or neer before our speaking premeditated or in speaking adapted to the matter in hand whether our premeditated prayers shall be expressed in our own words or such as are prescribed us by others whether such forms shall be expressed in Scripture words or not whether we shall sing the Psalms of David or compose any Evangelical Hymns our selves whether many Churches shall use one and the same form of words or various whether our Sermons and Catechisms and Confessions of faith shall be a studied or prescribed form of words or the matter and method only studied c These with many other such like are left by God as things undetermined that men may determine of them prudentially as occasions require according to his directions § 17. 11. He that hath commanded us to express our minds in severall cases about his worship as in Confession of our sins in Profession of our faith in choosing of our Pastors in Consenting to the casting out or taking in or restoring of members in renewing promises of obedience and the like hath hereby made a Profession necessary in general and so hath made it our duty to signifie our Consent in all these cases by some convenient sign For mans mind is not known to others but by signs But he hath not tied us absolutely to any particular sign If a Confession of faith be read and we are called to signifie our Consent or if we are called to signifie our Consent to be Church members or to be guided by our Pastors or submit to Discipline God hath not tyed us in such Cases whether we shall signifie this Consent by speaking or by subscribing our names Isa. 44.3 4 5. or by lifting up the hand or by laying it on a Book as in swearing or by standing up or such like A sufficient signification or Profession of our minds is necessary but the special sign is left to our own or our Governors determination Of which I shall speak more anon § 18. To this end and on these terms was the sign of the Cross used heretofore by Christians and to this end they used standing in publick worship every Lords day forbidding kneeling and afterward standing up at the Creed as also adoring with their faces towards the east c. They used these only as significations of their own minds instead of words As the Prophets of old were wont by other signs as well as words to prophesie to the people And as Eusebius tells us how Constantine measured the length and bredth of a man on the earth with his spear to tell the Covetous how little must serve them only a grave place after death And I dare not condemn the Cautelous use of such Professing signs as these Though the tongue be the chief instrument yet not the only instrument to express the mind and though words be the ordinary sign yet not the only sign Dumb men must speak by other signs And usually more silent signs are fitter for Assemblies to avoid disturbance And sometimes more Permanent signs as subscription or a stone or pillar of Remembrance as Iosh. 24 c. are more desirable And this is left to humane prudence § 19. And therefore I durst not have reproved any of the ancient Christians that used the sign of the Cross meerly as a Professing signal action to shew to the Heathen and Jews about them that they believed in a Crucified Christ and were not ashamed of his Cross. The occasionall indifferent use of this when it is meerly to this end I durst not have condemned Nor will I now condemn a man that living among the enemies of a Crucified Christ shall wear a Cross in his hat or on his breast or set it on his doors or other convenient place meerly as a professing sign of his mind to be but instead of so many words q. d. I thus profess my self the servant of a Crucified Christ of whom I am not ashamed Whether these things be fit or unfit the time place occasion and other circumstances must shew but the Lawfulness I dare not deny § 20. 12. He that hath commanded us to celebrate the publick worship and to preach pray praise God c. doth imply in this command that we must do it in some Gesture or other For it is impossible otherwise to do it But he hath not tied us to any one In prayer we may kneel or stand In singing Praises and Petitions to God we may kneel stand or sit At the Lords Table though we have an exmaple of sitting at the celebrating and receiving that Sacrament yet no express command nor a certain obligation It is therefore left to humane prudence to order our gestures by the general Rules of Order Decency Edification c. in Preaching Praying Hearing Singing Receiving c. For God hath not tied us himself to any one particular gesture § 21. 13. God that hath required us to celebrate his worship doth imply that we must do it in a decent Habit Nakedness is a shame Cloathing we must wear but he hath not told us what it must be Whether Linnen or Woollen whether black or white or of what shape and fashion This therefore is left to humane Prudence § 22. 14. God that hath commanded us to celebrate his Praise and other publick worship hath left it to our Liberty and Prudence to make use of such Helps of Nature or of Art as may most conduce to further our obedience and stand in a due subserviency to his institutions As for instance he that hath commanded us to study his word and works hath not prescribed me a certain Method for my studies nor told me what Languages or Sciences I shall learn or first learn nor what Authors I shall read in Logick Physicks Metaphysicks c. It is implyed that in all I use the best helps and in the best order that I can So he that bids me read the Scripture hath not tyed me to read only a Printed or only a Written Bible nor to read with spectacles or without He that hath commanded me to Preach hath not told me whether I must write my Sermon before or not or use Notes for the help of my memory or not but hath left these to be determined as general Rules and emergent accasions and circumstances shall direct us And he that hath commanded us to preach and pray hath not told us whether we shall use the help of a Book or not nor whether we shall use an hour-glass or a clock to measure our time by He that hath commanded us cheerfully and joyfully to sing his Praises hath not told us whether we shall use the meeter or
of his Government and Justice And the laying the hand upon the Book or Kissing it is but a Professing sign of my own Intentions such as my words themselves are and therefore is left to humane choice and a lawfull thing And I have met but with very few among all our Ceremonies that questioned this § 45. 5. And for Organs or other instruments of Musick in Gods worship they being a Help partly natural and partly artificial to the exhilarating of the spirits for the praise of God I know no argument to prove 〈◊〉 simply unlawfull but what would prove a cup of wine unlawful or the tune and meeter and melodie of singing unlawful But yet if any would abuse it by turning Gods worship into carnal Pomp and levity especially by such non-intelligible singing or bleating as some of our Choristers used the Common people would have very great reason to be weary of it aâ— accidentally evil § 46. 6. And as for Holy daies there is great difference between them Those are lyable to most question that are obtruded on the Church with the greatest confidence As for such daies as are appointed upon some emergent occasions that arose since Scripture was indited and are not common to all times and places of the Church there is no more question whether the Magistrate may command them or the Pastors agree upon them then whether a Lecture-day or fast-day or thansgiving-day may be commanded or agreed on some time for Gods worship besides the Lords Day must be appointed And God having not told us which the Magistrate may on fit occasions And this is no derogation from the sufficiency of Scripture For the occasion of the day was not exâ—stent when the Scripture was written such occasions are various according to the various state of the Church in several ages and Countries And therefore to keep an Anniversary day of Thanksgiving such as we keep on the fifth of November for our deliverance from the Papists powder plot is no more questionable then to keep a â—ecture Nor for my part do I make any scruple to Keep a Day in Remembrance of any eminent servant of Christ or Martyr to praise God for their doctrine or example and honour their Memorial But the hardest part of the Question is whether it be lawfull to keep daies as holy in celebrating the memorial of Christs Nativity Circumcision Fasting Transfiguration Ascention and such like And the great reasons of the doubt are 1. Because the occasions of these holy daies was existent in the Apostles daies and therefore if God would have had such daies observed he could as easily and fitly have done it by his Apostles in the Scripture as he did other the like thingâ— 2. And this is a business that if it were Necessary would be Equally necâ—ssary to all Ages and Parts of the Catholick Church And therefore it cannot be necessary but it must be the Matter of an universal Law And God hath made no such Law in Scripture And â—o Scripture sufficiency as the Catholick Rule of faith and universal Divine obediâ—nce is utterly overthrown which if we grant and turn Papists to day we shall have as strong temptations to make us turn Infidels to morrow so poor is their evidence for the supplemental Traditional Law of God 3. And God himself hath already appointed a day for the same purposes as these are pretended for For the Lords Day is to commemorate the Resurrection as the great Triumphant act of the Redeemer implying all the rest of his works so that though it be principally for the Resurrectiâ—n above any single work of Christ yet also for all the work of Redemption And the whole is on that day to be commemoraâ—ed with holy Joy and Praise Now when God himself hath set apart one day in every week to commemorate the whole work of Redemption it seems an accusing of his Institutions of insufficiency to come after him to mend them and say we must have an anniversary day for this or that part of the work 4. The fourth Commandment being one of the Decalogue seems to be of so high a nature that man is not to presume to make the like Else why may we not turn the ten commandments into twenty or a hundred But it seems a doing the same or of like nature to what God hath done in the fourth commandment if any will make a necessary staâ—ed holy day to the universal Church 5. And it seems also that these Holy daies excepting Easter and Whitsontide and other Lords daies are but of later iâ—troduction Many passages of Antiquity seem to intimate that Christmas Day it self was not of many hundred years after Christ. I remember not any before Gregory Nâ—zianzene that seem to speak of it The allegations out of spurious authors and that of later date such as the counterfeit Clement Dionysius Cyprian c. are brought to deceive and not to convince 6. Yea more the time was a matter of controversie among the Churches of the East and West for many â—undred years after Christ Epiphanius and the Churches of Iudaea and all those Eastern parts took the sixth of Ianuary to be the day see Casaubones Exercitat on this and Cloppenburgius more fully in Thâ—s Chrysostome saith it was but ten years before he wrote that Homilie that the Church at Constantinople was perswaded by them at Rome to change their account of the day And is it possible that when for about four hundred years or more the Churches were utterly disagreed of the day that it was then Commonly kept as an Holy day The keeping oâ— it would sure have kepâ— a common knowledge of the day Or at least the difference of observation would have raised conâ—ention as the difference about Easter did can any believe that the famous Council of Nice and the vigilant Emperour that were so exceeding impatient of a diversity of observations of Easter would have let a diverse observation of Christmas alone without once thinking or speaking of it when they were gathered about the like work if the Church had commonly observed it then as a Holy day Or was the Church of Iudaea where Christ arose in any likelyhood to have lost the true account of the day if it had been observed by Apostolical Tradition from the beginning 7. And it seems that God did purposely deny us the observation of this Day in that he hath certainly kept the time unknown to the world The confidence of some bewrayes but their ignorance Chronologers are never like to be agreed of the year much less of the moneth or day some think we are four years too late some two years c. Many think that Christ was born about October as Scaliger Broughton Beroaldus c. and many still hold to the old Eastern opinion for the Epiphany being the Nativity on Ian. 6. and others are for other times but none are certain of the time 8. Sure we are where there is no Law there is
Thanksgiving Scripture is a Directory and out of it we shall be glad of any direction that you will gather for us Would you have forms of Words for Prayer and Praise Scripture hath given you many the Lords Prayer the Psalms and many more And if you think you can do better you have liberty to do it your selves And is not that enough God hath left it indifferent to us whether we use a stinted form or not If you be not wiser then God do you leave it indifferent also Would you have a stated day for Gospel-worship in Commemoration of the work of our Redemption Christ and his Apostles have taught you to observe one even the Lords day to these Ends. Would you have exciting mystical instituted signs Christ hath appointed you Baptism and the Lords Supper which signifie the very substance of the Gospel Can your signs do more Or is a greater number more desirable Why may not a few of Christs institution full and clear that have a promise of his blessing serve turn without the additions of mens froathy wits Use the Lords Supper ofter and with more preparation and you will need no Sacramental Riâ—es of your own If Christs signs will not do it in vain do you hope for it from the devises of men Gods Ordinances have no blemishes and wants that need your patches Do that which Scripture hath cut out for you and I warrant you you 'l find no want of such additions The making of the Law and Rule of Worship is Gods work the obeying it is yours It s a course most perverse when you fail and deal falsly in your own work to fall upon Gods work and take on you to mend that Do your own well in obeying and judge not the Law and trouble not the Church with your additions § 35. Yet still remember that we allow both Magistrates and Pastors to see to the execution of Gods laws and to determine of Circumstances in order thereto that are necessary in genere But it is only 1. Such Mystical signs as in genere are not commanded us and left to mans determination that I speak of 2. And also the needless determination of circumstances and making Laws for such things as should be left to the prudence of every Pastor to be varyed as occasion requireth CHAP. XV. Reasons for Obedience in Lawfull things § 1. LEST men that are apt to run from one extream into another should make an ill use of that which I have before written I shall here annex some Reasons to perswade men to just obedience and preserve them from any sinfull nonconformity to the commands of their Governours and the evill effects that are like to follow thereupon § 2. But first I will lay together some Propositions for decision of the Controversie How far we are bound to obey mens precepts about Religion Especially in case we doubt of the lawfulness of obeying them and so cannot obey them in faith § 3. Briefly 1. We must obey both Magistrates and Pastors in all things lawfull which belong to their offices to command 2. It belongs not to their office to make God a new worship But to command the Mode and Circumstances of worship belongeth to their office for guiding them wherein God hath given them generall rules 3. We must not take the Lawfull commands of our Governours to be unlawfull 4. If we do through weakness or perversness take Lawfull things to be unlawfull that will not excuse us in our disobedience Our error is our sin and one sin will not excuse another sin Even as on the other side if we judge things unlawfull to be lawfull that will not excuse us for our disobedience to God in obeying men 5. As I have before shewed many things that are miscommanded must be obeyed 6. As an erroneous judgement will not excuse us from Obedience to our Governours so much less will a doubtfulness excuse us 7. As such a doubting erring judgement cannot obey in plenary faith so much less can he disobey in faith For it is a known Command of God that we obey them that have the Rule over us but they have no word of God against the act of obedience now in question It is their own erring judgement that intangleth them in a necessity of sinning till it be changed 7. In doubtfull cases it is our duty to use Gods means for our information and one means is to consult with our Teachers and hear their words with teachableness and meekness 8. If upon advising with them we reâ—ain in doubt about the lawfulness of some Circumstance of order if it be such as may be dispensed with they should dispense with us if it may not be dispensed with without a greater injury to the Church or cause of God then our dispensation will countervail then is it our duty to obey our Teachers notwithstanding such doubts For it being their office to Teach us it must be our duty to believe them with a humane faith in cases where we have no Evidences to the contrary And the Duty of Obeying them being certain and the sinfulness of the thing commanded being uncertain and unknown and only suspected we must go on the surer side 9. Yet must we in great and doubtfull cases not take up with the suspected judgement of a single Pastor but apply our selves to the unanimous Pastors of other Churches 10. Christians should not be over-busie in prying into the work of their Governours not too forward to suspect their determinations But when they know that it is their Rulers work to guide them by determining of due Circumstances of worship they should without causeless scruples readily obey till they see just reason to stop them in their obedience They must not go out of their own places to search into the Actions of another mans office to trouble themselves without any cause § 4. And now I intreat all humble Christians readâ—â—y to obey both Magistrates and Pastors in all Lawfull things and to consider to that end of these Reasons following Reas. 1. If you will not obey in Lawfull things you deny authority or overthow Government it self which is a great ordinance of God established in the fifth commandment with promise And as that commandment respecting societies and common good is greater then the following commands as they respect the private good of our neighbours or are but particular Means to that Publick good whose foundation is laid in the fifth commandment so accordingly the sin against this fifth commandment must be greater then that against the rest § 5. Reas. 2. In disobeying the lawfull commands of our superiors we disobey Christ who ruleth by them as his officers Even as the disobeying a Justice of Peace or Judge is a disobeying of the soveraign Power yea in some cases when their sentence is unjust Some of the ancient Doctors thought that the fifth commandment was the last of the first Table of the Decalogue and that the Honouring of Governors is