may finde perhaps larger then it The Rule notwithstanding all this is the same that Cathedrall Churches be founded in Cities though Cities are diversly reckoned in severall Countries nay though perhaps some Countries where the Gospel comes have scarce any thing worth the name of Cities Where the Rule must be executed according to the discretion of men that have it in hand and the condition of times This we may generally observe that Churches were erected in greater number when they were erected without indowment established by temporall Law So that in one of the Africane Canons it is questionable whether a Bishop have many Presbyters under him Fewer still where they were founded by Princes professing Christianity upon temporall endowments And upon this consideration it will be no prejudice to this Rule that in Aegypt till the time of Demetrius there was no Cathedrall Church but that of Alexandria If it be fit to beleeve the late Antiquities of that Church published out of Eutychius because they seem to agree with that which S. Hierome reporteth of that Church As to this day if we beleeve the Jesuites whose relation you may see in Godignus de Rebus Abassinorum I. 32. there is but one for all Prester Johns Dominion or the County of the Abassines For though men would not or could not execute the Rule so as it took place in more civile Countries yet that such a Rule there was is easie to beleeve when we see Christianity suffer as it does in those Countries professing Christ by the neglect of it Before I leave this point I will touch one argument to the whole question drawn from common sense presupposing Historicall truth For they that place the chief power in Congregations or require at all severall Presbyteries for the government of severall Congregations are bound at least to shew us that Congregations were distinguished in the times of the Apostles if they will entitle their design to them Which I utterly deny that they were I doe beleeve the Presbyterians have convinced those of the Congregations that in S. Pauls time the Churches to whom he writes contained such numbers as could by no means assemble at once But severall Churches they could not make being not distinguished into severall Congregations but meeting together from time to time according to opportunity and order given About S. Cyprians time and not afore I finde mention of Congregations setled in the Country For in his XXVIII Epistle you have mention of one Gaius Presbyter Diddensis which was the name of some place near Carthage the Church whereof was under the cure of this Gaius and in the life of Pope Dionysius about this time it is said that he divided the Dioceses into Churches and in Epiphanius against the Manichees speaking of the beginning of them under Probus about this time there is mention of one Trypho Presbyter of Diodoris a Village as it seems by his relation there under Archelaus then Bishop of Caschara in Mesopotamia Likewise in an Epistle of Dionysius of Alexandria reported by Eusebius Eccles Hist VII 24. there is mention of the Presbyters and Teachers of the brethren in the Villages And those Churches of the Country called Mareotes hard by Alexandria which Socrates Eccles Hist I. 27. saith were Parishes of the Church of Alexandria in the time of Constantine must needs be thought to have been established long before that time whereof he writes there After this in the Canons of Ancyra and Neocaesarea and those writings that follow there is oftentimes difference made between City and country Presbyters In Cities this must needs have been begun long afore as we find mention of it at Rome in the life of Pope Cains where it is said that he divided the Titles and Coemiteries among the Presbyters and the distribution of the Wards of Alexandria and the Churches of them mentioned by Epiphanius Haer. LXVIII LXIX seems to have been made long before the time whereof he speaks But when Justin Martyr says expresly Apol. II. that in his time those out of the Country and those in the City assembled in one farre was it from distinguishing setled Congregations under the Apostles Which if it be true the position which I have hitherto proved must needs be admitted that the Christians remaining in severall Cities and the Territories of them were by the Apostles ordered to be divided into severall distinct Bodies and Societies which the Scripture calls Churches and are now known by the name of Cathedrall Churches and the Dioceses of them constituting one whole Church This being proved I shall not much thank any man to quit me the Position upon which the Congregations are grounded to wit the chiefe Power of the people in the Church Though it seems they are not yet agreed themselves what the Power of the people should be Morellus in the French Churches disputed downright that the State of Government in the Church ought to be democratick the people to be Soveraign Wherein by Bezaes Epistles it appears that he was supported by Ramus For the man whom Beza calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and describes by other circumlocutions who put the French Churches to the trouble of divers Synods to suppresse this Position as there it appears can be no other then Ramus Perhaps Ramus his credit in our Universities was the first means to bring this conceit in Religion among us For about the time that he was most cried up in them Brown and Barow published it Unlesse it be more probable to fetch it from the troubles of Francford For those that would take upon them to exercise the Power of the Keys in that estate because they were a Congregation that assembled together for the Service of God which power could not stand unlesse recourse might be had to Excommunication did by expresse consequence challenge the publick power of the Church to all Congregations which I have shewed to be otherwise And the contest there related between one of the people and one of the Pastors shews that they grounded themselves upon the Right of the people So true it is that I said afore that the Presbyterians have still held the stirrup to those of the Congregations to put themselves out of the saddle As now the Design of the Congregations is refined they will not have it said that they make the People chief in the Church For they give them power which they will have subject to that Authority which they place in the Pastors Elders which serves not the turn We have an instance against it in the State of Rome after they had driven away the Tarquins They placed Authority in the Senate and Power in the People and I suppose the successe of time shewed that which Bodine disputes against Polybius De Repub. II. 2. to be most true that the State was thereby made a Democraty So the Congregations challenging to themselves Right to make themselves Churches and by consequence whom they please Pastors must needs by
generally distinguishable in the Church the one of Presbyters sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. V. 17. 1 Thess V. 14. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. XIII 14 17. somtimes Episcopi 1 Tim. II. 2. Tit. I. 5 7. comprehending Bishop and Presbyters for the reasons alleged for to these the Deacons as their Ministers are to be referred the other of the People The same that in Tertullian are called Ordo Plebs in all ages of the Church since the Apostles the Clergy and People Secondly seeing it is manifest that the Power of the Keys is above the Office of Preaching to a Christian Church indeed equall to that of celebrating the Eucharist it followeth that it is against the Order declared by the Scripture that the Power of the Keys should be in any man that is not allowed to Preach and celebrate the Eucharist and therefore that by having the Power of the Keys a man is by Right qualified to doe it And truly I doe much marvell how this consequence can be refused as to the Office of Preaching when as S. Paul requires both of Timothy and Titus that the Presbyters which they ordain be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fit to teach For no common sense can allow that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the signification not from Preaching but from Governing is not to comprehend Governing Elders as well as Preachers Therefore the Scriptures make those Preachers whom the Presbyteries make Governing Elders Here follows a third argument drawn from that onely Text of the Apostle upon which their Lay Elders are grounded with any appearance 1 Tim. V. 17. Let the Elders that Rule well be counted worthy of double honour especially those that labour in the Word and Doctrine For by the Apostles Discourse it is manifest and so far as I perceive agreed on all hands that the word Honour here spoken of is maintenance S. Pauls instruction supposing the Order setled by the Apostles to be this that there should be in all Churches setled in Cities as aforesaid a common stock at the disposing of Bishop and Presbyters rising from the Oblations of the faithfull out of which first those that attended upon the Government of the Church and the Offices of Divine Service then those that could not attend the Service of God without maintenance from the Publique might finde subsistence For hereupon it is that S. Paul chargeth Timothy to honour widows indeed that were destitute of maintenance from their friends that they might abide in prayers and supplications as Anna the Prophetesse Luc. II. 36. and Iudith VIII 5. and the good women that waited at the Tabernacle Ex. XXXVIII 8. 1 Sam. II. 24. And when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shews that there was then a List of them called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Church Writers afterwards Canon which whosoever was entred into received appointment from the Church 1 Tim. V. 5 9 16. Let it therefore be said no more that the distinction between Clergy and people is not found in the Scriptures For how can the Office be more expresly distinguished then by the appointment that is allowed for the execution of it And therefore when S. Peter charges the Presbyters 1 Pet. V. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means not the people but he means the same which Clemens in Eusebius when he says that S. Iohn was wont to go abroad from Ephesus to forein Churches on purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to Ordain some Clergy man that should be signified by the Spirit For in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so S. Peters precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of two members not to domineer over the Clergy that were under them that is the Deacons Widows and Deaconesses and to be a Pattern to the Flock In this Discourse of S. Paul we have a further reason of difference between the Clergy and people from that Rule of life and conversation to which the Clergy was subject by the Primitive Discipline of the Church For if the Church allowed Widows an appointment in consideration of their daily attendance upon the Service of God much more are we bound to conceive that Presbyters whom the Apostle allows a double appointment are tied to double attendance on the same Service A thing which cannot be expected of those who are tied to the World and therefore Tertullian De Praescript cap. XLI condemneth the Hereticks because their fashion was to make secular men Presbyters Seeing then that the Apostle alloweth the same double appointment to the whole Order of Presbyters let them that set up Lay Elders ask their own Consciences whether they can be content to allow them the same maintenance from the Church as themselves receive otherwise let them not imagine that they can set them up by this Scripture For that some Presbyters should labour in Preaching though all are required to be apt to Preach is no inconvenience in that State when Congregations were not distinguished but the whole Office rested in the whole Order of the Clergy in relation to the whole Body of the People of a Church You see by S. Paul 1 Cor. XIV that one Assembly whereof he speaks there furnished with a great number of Prophets whether Presbyters or over and above them In the Records of the Church we find divers times a whole Bench of Presbyters presiding at one Assembly Is any man so unsatiable of Preaching as to think the Church unprovided of it unlesse all those Preached at all times Is it not enough that Timothy is required to count them especially worthy double honour that labour in it for by this means those that laboured not in it when and how Timothy finds it requisite must know that their maintenance must come harder from his hands For the last argument I must not forget the perpetuall practice of the Church though I name for the present but the words of Clemens Disciple to the Apostles who in his Epistle to the Corinthians to compose a difference among the Presbyters of that Church partly about the celebration of the Eucharist advises them to agree and take their turns in it If all the Presbyters might take their turns in it then all might celebrate the Eucharist if in that Church then in all Churches I know many Church Writers are quoted to prove Lay Elders For that also is grown a point of Learning to load the Margin with Texts of Scripture and allegations of Authors in hope no man will take the pains to compare them because if he do he shall easily finde them nothing to the purpose For instance My self have the honour to be alleged for one that approve Lay Elders even in that place of that very Discourse where I answer the best arguments that ever I heard made for them onely because I said then as now that we are not bound to think that all Presbyters
rather then by the neighbour Bishops of the Romane Empire from whence they received Christianity The Head of a Monastery in Aegypt being a Presbyter is said by Cassiane Collat. IV. 2. to have promoted a Monk whom he loved to the Priesthood Is not this done by recommending him to his Bishop for that purpose though he Ordained him not himself The Bishops of Durham and Lichfield are said by Bede Eccles Hist Angl. III. 3 5. to come from the Monastery of Hy governed by a Priest And it is true that the Monks of that Monastery having great reputation of holinesse swaied the Church there But withall Bede mentions expresly the Synod of the Province and therefore we need ask no further who Ordained them Bishops knowing that by the Primitive Rules of the Church it is the Act of a Synod Some seem to conceive this to be the meaning of the supposed S. Ambrose upon Eph. IV. 11. where he saith that at first the eldest of the Presbyters succeeded the Bishop but that afterwards the course was changed ut non Ordo sed meritum crearet Episcopum which they understand thus That his merit and not the Bench of Presbyters should make the Bishop thenceforth and therefore that formerly the Presbyters did it But this is nothing For it is plain that Ordo here signifies not the Bench of Presbyters but a mans Rank in it according to the time of his promotion to it These others of his slight Objections are easily wiped away But there are two which seem to most men to create some difficulty The one is the ninth Canon of the Councell of Ancyra which if the reading be true which he produces and Walo Messalinus presses intimates plain enough that City Presbyters might Ordain Presbyters at that time when it was made The other is the Antiquities of the Church of Alexandria published not long since out of Eutychius his History who was Patriarch there in his time and affirms that from S. Mark to Demetrius the Bishop there was not only chosen but Ordained by Imposition of the Hands of twelve Presbyters of that Church To the Canon of Ancyra I acknowledge that the reading which they follow is beside the Copies which they allege found in a very ancient written one of the Library at Oxford as well as in the old Latine Translation of Dionysius Exiguus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it be not lawfull for Country Bishops to Ordain Presbyters or Deacons Nor for the City Presbyters without leave granted from the Bishop by Letters in every Parish But I cannot grant this reading to be true which so many circumstances render questionable First in an Arabick Paraphrase now extant in the same Library there is nothing to be found of that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Isidore Mercators Translation which seems to be that which was anciently received in the Spanish Churches before Dionysius Exiguus wherewith that Copy agreed which Hervetus translated as also Fulgentius his Breviate Can. XCII and the Copy of Dionysius Exiguus which Pope Adriane the I. followed hath onely this Vicariis Episcoporum quos Graeci Chorepiscopos vocant non licere Presbyteros vel Diaconas Ordinare Sed nec Presbyteris civitatis sine Episcopi praecepto amplius aliquid imperare vel sine authoritate literarum ejus in unaquaque Parochiâ aliquid agere Thirdly can the reading of the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem probable to reasonable persons what consequence of sense is there in saying unlesse license be granted by letters in every Parish Which is plain in this reading when it is said That the City Presbyters do nothing in the Parish that is in the Country or Diocese without authority by the Bishops letters Fourthly seeing this is that which is afterwards provided for by the Councel of Laodicea Ca. LVI in the same subject it seems very probable that this should be the provision which the Councell of Ancyra intended as all Ignatius his Epistles and other Canons Apost XL. Arelat XIX expresse it Though for my part I do not beleeve that we have the true reading of this Canon in any Copy that I have heard of or seen Because the Arabick Paraphrase aforesaid deduces the clause of the Country Bishops at large that it is not granted them Vt faciant Presbyteros neque Diaconos omnino neque in Villa neque in Vrbe absque mandato Episcopi Nisi rogatus fuerit Episcopus hac de re permiserit eis ut faciant eos necnon scripserit eis scriptum quod authoritatem dabit eis eadem de re Whereupon I do beleeve that the Canon is abridged and curtailed in all Copies and that the true intent of it consists in two clauses The first that Country Bishops Ordain neither Presbyters nor Deacons without leave under the Bishops hand The second that the City Presbyters do nothing in the Diocese without the like leave Though I undertake not to give you the words of mine own head As for Eutychius I cannot admit his relation to be Historicall truth having forfeited his credit in that part of it where he says that there were no Bishops in Aegypt beside him of Alexandria before Demetrius The contrary whereof appears by Eusebius Eccles Hist VI. 1. where he says of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That then lately Demetrius after Julian had undertook the Bishoprick of the Dioceses there For where there were Dioceses there were Bishops And if Demetrius after Julian governed the Dioceses of Aegypt because Bishop of Alexandria then were there other Episcopall Churches in that Province besides Alexandria before Demetrius Indeed if there had been no Bishops under Alexandria it could not reasonably be avoided that the Bishop should be Ordained by the Presbyters Otherwise forein Bishops that should be called to Ordain them a Bishop must by so doing purchase a Power over that Church which never any can be said to have had over those Capitall Churches of Antiochia Rome Alexandria or Constantinople But supposing that there were Bishops under him of Alexandria it is a greater inconvenience to grant that their Chief should be made without their consent which Ordination implies by the often quoted rule of S. Paul 1 Tim. V. 22. by the Presbyters of Alexandria And therefore when S. Hierome says Epist LXXXV that Bishops were set over the Presbyters by custome of the Church to avoid Schism because that Alexandriae à Marco Evangelista usque ad Heraclam Dionysium Episcopos Presbyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant At Alexandria from Mark the Evangelist till Heraclas and Dionysius were Bishops the Presbyters were wont to choose one of their number and placing him in a higher degree named him their Bishop I am not to grant that he intends by these words that he was Ordained also by the Presbyters For instance Eusebius Eccles Hist VI. 29. relating that at the Ordination of Fabianus
at Rome a Dove lighting upon his head the people crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tooke him presently and set him in the Bishops Throne And yet it cannot be said that therefore the people Ordained him Bishop So likewise the Presbyters of Alexandria seated one of their number in the Bishops Chair saith S. Hierome This installing must needs have the force of a nomination by the Presbyters and so sway and prejudice the consent of the Bishops assembled to the Ordination which regularly was to be done by a Synod of Bishops that their choice was never known to have been void before the time of Dionysius and Heraclas which was enough to ground S. Hierome an argument though ineffectuall But seeing Eusebius shews us that there were other Bishops in Aegypt seeing the life of S. Mark in Photius saith that he planted Churches in Pentapolis which seem to be those over which the authority of the Bishop of Alexandria is established by the Councell of Nice Can. IX I must not grant that they received their chief from the Presbyters of Alexandria without their own consent expressed by Imposition of Hands This is my opinion of the credit which we are to give to these two passages in point of Historicall truth But supposing not granting them both I cannot see what can be inferred from either of them prejudiciall to the Order of Bishops and the necessity thereof above Presbyters For seeing it is acknowledged that S. Mark Ordained a Bishop always to be Head of that Church and that by virtue of this Ordinance the Presbyters finde themselves obliged to proceed to create one which they did sooner at Alexandria then in other Churches after the vacancy saith Epiphanius Haer. LXIX 11. it is manifest that the authority of a Bishop is necessary to the validity of all Acts of the Church by S. Marks Ordinance when they acknowledge themselves necessitated to make one in the first place that the Acts thereof may be valid Again as to the Canon of Ancyra suppose Presbyters were Ordained by Presbyters upon Commission from the Bishop is this any prejudice to the Rule that nothing be done without the Bishop Or is it any advantage to them that would have no Bishops and so do all against the Bishop To my reason it seems necessary to distinguish between the solemnity which an Act is executed with and the Power and Authority by which it is done And that it cannot be prejudiciall to any Power to doe that by another which seemeth not fit to be immediately and personally executed by it The dependence of the Church being safe by the Commission acknowledged and the Unity of the Church by that dependence Some acts of the Primitive Church seem to require this distinction As the making of Presbyters by the Chorepiscopi or Country Bishops mentioned in the ancient Greek Canons Which by all likelihood were not properly Bishops because not Heads of a City Church which is the Apostolicall Rule for Episcopall Churches For the aforesaid Arabick Paraphrase of the Canon of Ancyra describes them thus Interpretatio ejus est Episcopi Villarum hoc est Vicarii Episcopi per Villas habitatas qua fuerint in universa operatione id est Diocesi The meaning of Country Bishops is that they are Bishops of Villages that is the Bishops Vicars in the best inhabited Villages of all the Diocese So it seems that they were set over the greater Villages or Bodies of Villages which in regard of some secular Right resort to some one Village lying within the Territory of some Episcopall City Therefore the Councell of Antiochia saith expresly Can. X. that they and the Countries which they govern are both subject to the Bishop of the City Whereupon it seems they were Ordained by that one Bishop and so not properly Bishops which are Ordained by a Synod or the Representatives of it and that this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Canon there mentions And this is the reason why they are called Vicarii Episcoporum Bishops Deputies in the ancient Translation of the Canons as you have seen So if the Canon of Ancyra enable them to Ordain Presbyters within their own precinct for that must be the meaning of it when it says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying part of the Territory of the City assigned to their peculiar care it seems to delegate this Power of the Bishop not to be exercised without Letters under his hand and seal as the Canon expresseth Again I suppose no man will deny that all Ordinations in Schism are meer nullities though made by persons rightly Ordained because against the Unity of the Church And yet we finde such Ordinations made valid by the meer Decree of the Church without Ordaining anew As the Meletians in Aegypt by the Councell of Nice in Epiphanius and the Ecclesiasticall Histories and as Pope Melchiades much commended for it by S. Augustine offered to receive all the Donatists in their own ranks besides divers others that might be produced Among which that expressed in the Canons Antioch XIII Apost XXXVI deserves to be remembred whereby Ordinations made in another Bishops Diocese are made void For the only reason why some things though they be ill done yet are to stand good is because the Power that doth them extendeth to them but is ill used So when the Power is usurped as in all Schism or when that is done which the Law makes void it can be to no effect Therefore when the act of Schism is made valid it is manifest that the Order of Bishop Presbyter is conferred in point of Right by the meer consent of the Church which by the precedent Ordination was conferred only in point of Fact being a meer nullity in point of Right Adde hereunto that of the Apostolicall Constitutions VIII 27. that a Bishop may be Ordained by one Bishop being inabled by an Order of the rest of the Province when they cannot assemble in case of persecution or the like For here the Power is derived from all though the solemnity be executed by one By the same reason it is that Confirmation in Aegypt was done by the Presbyters As the supposed S. Ambrose upon Eph. IV. agreeing with the Author of the Quaestions in Vet. Novum Testam Quaest CI. among S. Augustines Works witnesseth For that is it which the one of them means by consignant the other by consecrat because both limit their assertion that it was onely done in the absence of the Bishop Which cannot be supposed at Ordinations because they were regularly to be made at a Synod of Bishops For seeing it was done onely in the absence of the Bishop by consequence it was done by Order and Commission from the Bishop by which the custome was established And therefore cannot be prejudiciall to that Power by virtue whereof it was done as by authority derived from it And to my understanding this is the reason of that which we finde done Acts XIII 1 where
Apostles shall it be without the compasse of any Secular Power to dissolve it And therefore the consequence hereof in the present state of Christianity among us is further to be deduced because many men may be perswaded of their obligation to the Church upon supposition of the Divine Right of Bishops who perhaps perceive not the former reason of their obligation to them here asserted as to the Ordinary Pastors of the Church To proceed then out of the premises to frame a judgement of the state and condition of Christianity in England at the present and from that judgement to conclude what they that will preserve the conscience of good Christians are to doe or to avoid in maintaining the Society and Communion of the Church Put the case that an Ecclesiasticall Power be claimed and used upon some perswasions contrary to the substance of true Christianity and pretending thereby to govern those that adhere to the same perswasion in the Communion of those Ordinances which God requireth to be served with by his Church according to the same perswasion I suppose no man will deny this to be the crime of Heresie containing not onely a perswasion contrary to the foundation of Faith but also an Ecclesiasticall Power founded upon it and thereby a separation from the Communion of the Church which acknowledgeth not the same Put the case again that an Ecclesiasticall Power is claimed and used not upon a perswasion contrary to any thing immediately necessary to the salvation of all Christians as the foundation of Faith and all that belongeth to it is but upon a perswasion contrary to something necessary to the Society of the whole Church as commanded by our Lord Christ or his Apostles to be regulated thereby and this with a pretense to govern those that adhere to the same perswasion in the Communion of all Ecclesiasticall Ordinances according to it this I cannot see how it can be denied to be the crime of Schism And this God be blessed that I cannot say it is done in England but in consequence to the premises I must say that this is it which hath been and is endevoured to be done in it and therefore to be avoided by all that will not communicate in an act of Schism I doe not deny that Presbyters have an interesse in the Power of the Keys and by consequence in all parts of Ecclesiasticall Power being all the productions thereof But I have shewed that their Interesse is in dependence upon their respective Bishops without whom by the Ordinance of the Apostles and the practice of all Churches that are not parties in this cause nothing is to be done When as therefore Presbyters dividing among themselves the eminent Power of their Bishops presume to manage it without acknowledgement of them out of an opinion that the eminence of their Power is contrary to the Ordinance of our Lord and his Apostles or that not being contrary to the same it is lawfull for Presbyters to take it out of the hands either of Bishops or of simple Presbyters had they been so possessed of it When as they joyn with themselves some of the People in the quality of Lay Elders or what ever they will have them called and of these constitute Consistories for all severall Congregations endowed with the Power of the Keys over the same though in dependence upon greater Assemblies out of the opinion that this is the Ordinance of our Lord his Apostles and this not to manage the Interesse of the People that nothing passe contrary to the Laws given the Church by God which are their inheritance as well as the Clergies but in a number double to that of the Presbyters in all Consistories and in a right equall to them man for man so that it may truly be said that the whole Power of Clergy and People is vested in these Lay Elders that one quality consenting being able to conclude the whole When as the determination who shall or shall not be admitted to Communion returneth at last to a number of Secular persons making them thereby Judges of the Laws of Christianity and enabling them thereby to give and take away the Ecclesiasticall being of any member of the Church in those cases to which that power extendeth and investing a Civile Court with the Power of the Keys in the same All these points being members of the Ordinance for the establishment of the Presbyteries I say then that by that Ordinance an Ecclesiasticall Power is erected upon so many perswasions of things concerning the publick Order of the Society of the Church contrary to the Laws given the Church by our Lord and his Apostles by a Secular Power interessed onely in point of Fact in Church matters without any ground of Right to do it and that therefore the endevouring to establish these Presbyteries is an act of Schism which particular Christians though they never by any expresse act of their own tied themselves to be subject to Bishops are neverthelesse bound not to communicate in because they are bound upon their salvation to maintain the Unity of the Church and the Unity of the Church established upon these Laws whereof the Succession of Bishops is one As for the design of the Congregations it is easily perceived to come to this effect That to the intent that Christian people may be tied to no Laws but such as the Spirit of God which is in them convinces them to be established upon the Church by the Scripture and that thereupon the ordering of all matters concerning the Society of the Church may proceed upon conviction of every mans judgement Therefore every Congregation of Christians assembling to the Service of God to be absolute and independent on any other part or the whole Church the Power being vested in the members of the said Congregation under the Authority of the Pastor and Elders as aforesaid And that therefore every Congregation constituting it self a Church constitutes by consequence and destitutes Pastors Elders and Members So that by this design an Ecclesiasticall Power being erected upon so many perswasions contrary to the Laws given the Church by our Lord and his Apostles the act of Schism is more visible Though for the claim and Title by which this Ecclesiasticall Power is erected in both ways that of the Congregations is more sutable to Christianity because that of the Presbyteries more forcible both equally destructive to the right of the Church For that a Parliament by which Power the Assembly of Divines was called not disputing now the Power of a Parliament in England but supposing it to be as great for the purpose as any Christian State can exercise should erect an Ecclesiasticall Power by taking it from those that have it and giving it to those that have it not is without the Sphere of any Power which stands not by the Constitution of the Church For if the Church subsisted before any Secular Power was Christian by a Power vested by our Lord in
So Acts XV. 35. Paul and Barnabas continued at Antiochia Teaching that is the Church and preaching the Gospell to wit to Unbeleevers And with the same difference it is said of our Lord in the Gospels Mat. IV. 23. IX 35. XI 1. that he Taught to wit as a Prophet who had always the Privilege of Teaching in the Synagogues as his Disciples also by the same Title and preached the Gospel as sent by God for that extraordinary purpose But though the Apostles being sent to preach the Gospel were by consequence to Teach the Church yet is it never said that Presbyters being appointed to Teach the Church were also called to Preach the Gospel For their Relation being to Churches as much perswaded of the truth of Christianity as themselves they needed no such qualities as might make evidence that they were sent immediately from God to convince the world of the truth of it But onely such understanding in it above the people of their respective Churches as might inable them to conduct the People thereof in it And therefore what hindreth their Inferiours also to be imploied in Teaching the Church which now we call Preaching For if our Lord and his Apostles imploied their respective Ministers in Teaching those whom they could not attend upon themselves and in all Churches after the example of the first at Jerusalem Deacons or Ministers were Ordained to wait upon the Bishops and Presbyters of the same in the execution of their Office is it not the same thing for Bishops and Presbyters to imploy their Deacons in Preaching to those of their own Church as it is for the Apostles at Jerusalem to imploy S. Steven and S. Philip S. Paul Timothy or Erastus or Tychieus or Epaphroditus in Preaching to Unbeleevers for there remains as much difference in their Charges as in their Chiefs from whom they are imploied Besides who is able to prove by the Scriptures that those who are called Doctors 1 Cor. XII 28. Eph. IV. 12. were all of them men Ordained by Imposition of Hands as Presbyters Between whom and Evangelists there seems to be the same difference as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other this relating to Assemblies of Christians and importing the instructing of them in the right understanding of that Christianity which they already beleeve and professe that to those who are not Christians as undertaking to reduce them to Christianity which supposeth Commission and abilities answerable Further the supposed S. Ambrose upon Eph. IV. 12. comparing Evangelists with Deacons says that Deacons also taught without a Chair The custome of the Church then admitting them to Preach upon occasions but not sitting as the Bishop and Presbyters did Because they did not sit but stand in the Church as the Angels in the Revelation about the Presbyters Chairs as attending upon their commands And what is this but the same which you finde in use in the Synagogue Acts XIII 14. where Paul stands up to Preach whereas our Lord sits down like a Doctor when he goes to Preach in the Synagogue Luc. IV. 20 by which it appears that it was of custome drawn from the Synagogue for Deacons to Preach in the Church And indeed in the last place the practice of the Synagogue together with the reason of it and the Primitive practice of the Church agreeable to the same seems to make as full proof as a reasonable man can desire in a matter of this nature For in the Synagogue it is so manifest that Jurisdiction is above Doctrine and the Power of Governing above the Office of Teaching that the Prophets themselves who were Doctors of the Law immediately sent by God were subject to the Power and Jurisdiction of the Consistory setled by the Law Deut. XVII 8 12. So that though by the Law of Deut. XVIII 18. the whole Synagogue are subject to Gods curse if they obey not the Prophet by whom God speaks yet because it was possible that false Prophets might pretend to be sent from God therefore in the next words of the Law a mark is given to discern who was sent by God and who was not and he that pretended to be sent by God and was not being tried by this mark became liable to capitall punishment by the Law of Deut. XVII 8 12. for teaching contrary to that which the Consistory taught So that by this Law the Consistory hath Power of life and death even over Prophets whom they judged to teach things destructive to the Law And by this Power not usurped but abused our Lord also suffered under Pilate according to that which he had said in respect of this Power It is unpossible that a Prophet perish out of Jerusalem Luc. XIII 33. that is not condemned by the Consistory The Successors of the Prophets after the Spirit of Prophesie ceased that is their Scribes and Wise men and Doctors received the Privilege of Teaching the Law from their Masters For whosoever had learned in the School of a Doctor till forty years of age was thenceforth counted a Doctor as the Talmud Doctors determine and thereby privileged to decide matters of Conscience in the Law provided that he did it not while his Master lived and where he was R. Solomon upon the Title Sanedrin X. 2. Maimoni in the Title of Learning the Law cap. V. But if I mistake not in our Lords time they were counted so at thirty years of age For Irenaeus II. 39. says that our Lord began to Preach at the same age at which men were counted Doctors manifestly referring to this Rule of the Synagogue And this is the Reason which the Church afterwards followed in all those Canons by which it is forbidden that any man be made Presbyter being lesse then thirty years of age because at those years our Lord and S. John Baptist began to Preach though by an extraordinary Commission yet according to the custome of the Synagogue in their time saith Irenaeus But by Imposition of Hands they were further qualified to sit and Judge in their Consistories Whereby we see how Jurisdiction includes Doctrine but is not included in it So that the Metaphoricall Jurisdiction of the Church by the power of the Keys belonging as all sides agree to Presbyters it is agreeable to the perpetuall custome of Gods people that the Office of Teaching be communicable to their inferiours But with such dependence upon the Bishop and Presbyters as may be correspondent to the Rule of the Synagogue In which he that taught any thing as of Gods Law contrary to the Consistory and persisted in it was liable to capitall punishment by the Law so often quoted of Deut. XVII 8 Sanedrin X. 2. Maimoni in the Title of Rebels cap. III. And therefore he that Teaches contrary to the Church it behoveth that he be liable to Excommunication from it And upon these terms I suppose those of the Congregations will give
we have an Altar that is a Sacrifice of which they that serve the Tabernacle have no right to eat that is no Jews For seeing the Priests only eat the remains of burnt Sacrifices whereas the remains of peace Offerings are eaten also by the Sacrificers that which the Priests touch not it is manifest that no Jew can have right to touch And that the Sacrifice of the Crosse is such he proceedeth to prove because as he had declared in the premises it is of that kinde that was carried within the Vail and again because in correspondence to the burning of the rest of those Sacrifices without the Camp which the Law enjoyned Levit. IV. 12 20. VI. 30. XVI 21. our Lord suffered without Jerusalem Now because it concerned the discourse propounded by the Apostle to shew how Christians participate of that Sacrifice whereof he hath proved that Jews do not he addeth Let us therefore goe forth to him out of the Camp bearing his reproach for we have here no abiding City but seek one to come Let us therefore by him offer the Sacrifice of Praise continually to God even the fruit of our lips giving thanks to his Name Which if we will have to be pertinent to the premises must all be meant of the Eucharist in which the Sacrifice of the Crosse is communicated to Christians Not as if thereby the Apostle did establish that strange prodigious conceit of repeating the Sacrifice of the Crosse and sacrificing Christ anew in every Masse In as much as the Apostle clearly declareth that the same one individuall Sacrifice which Christ carried into the Holy of Holies through the Vail to present to God is that which all Christians participate of in the Eucharist always And therefore the Eucharist is a Sacrifice no otherwise then as all Eucharists that have been or shall be to the worlds end can be understood to be the same one individuall Sacrifice of Christ upon the Crosse Which how it is to be understood this is not the place to dispute Here is further to be remembred that which I have proved in the Apostolicall Form of Divine Service p. 343 373. that it is Ordained by the Apostles which hath been practised by the Church after them in all ages that at the celebration of the Eucharist supplications and prayers be made for all estates and ranks in the Church for all things concerning the common necessities of it The reason and intent whereof is still more manifest by the premises For if the prayers of the Church be accepted of God in consideration of the Sacrifice of the Crosse appearing always before the Throne of God within the Vail to intercede for us Is it not all reason that the Church when it celebrateth the remembrance thereof upon earth should offer and present it to God as the only powerfull means to commend the Prayers of the Church unto God and to obtain our necessities at his hands If these things then be so let us call to minde the Propheticall Vision represented to S. John in the Apocalypse of the Throne of God and of the Church Triumphant divided into XXIV Presbyters sitting about the Throne of God and the people of the Church standing and beholding the Throne and the Elders in the very same manner as they did at the Assemblies of the Church Militant at Divine Service Whereby it is manifest that God granteth the Decrees which are foretold in that Prophecy at the Prayers of the Church Triumphant presented to his Throne in the same manner as the Prayers of the Church Militant here upon earth And upon these premises I suppose it will be no hard thing to make the consequence from that which is said Apoc. IV. 8. The XXIV Elders fell down before the Lamb having every one Harps and golden Vials full of incense which are the Prayers of the Saints The consequence being no more but this that seeing all things else in this Vision are correspondent to the order of the Militant Church therefore it is plain that the Presbyters in the Church Triumphant are said to hold in their hands the Prayers of the Saints because in the Church Militant the Presbyters were to present the Prayers of the Church to God and by consequence to celebrate the Eucharist which the Prayers of the Church were always presented to God with Which is further confirmed in that the Church or the place in Heaven where this Assembly of the Church Triumphant is represented to S. John is called divers times in the Apocalypse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the notion of an Altar which notwithstanding it signifies more then once in this very Prophecy when the Altar of Incense before the Throne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. VI. 9. VIII 3 5. but of a Sanctuary or Place of Sacrificing So Apoc XI 2. Rise measure the Temple of God and the Sanctuary which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it follows and those that worship in it For in an Altar no man worships Again Apoc. XIV 18. Another Angel came forth out of the Sanctuary For out of the Altar he could not come and yet it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Apoc XVI 7. And I heard one speak out of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This signification is expounded in H. Stevens Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altarium Sacrarium and in those of Philoxenus Sacrarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so it is Translated in the Latine of Polycarpus his Epistle to the Philippians where he cals the Widows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As also in that noted passage of Ignatius to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is manifest that the Church is called a Sanctuary or Place of Sacrificing seeing no man can be said to be without the Altar because not within it Neither is it any marvell that in the representation of the Triumphant Church in this Propheticall Vision by correspondence with the Assembly of the Church upon earth regard is had chiefly to the celebration of the Eucharist Because as it is that part of the Service of God which is altogether peculiar to the Church as the Sacrifice of the Crosse is peculiar to Christianity whereas other Offices of Divine Service Prayer the Praises of God and Teaching of the People are common not only to Judaism but in some sort to other Religions never Ordained by God So is it the Chief and principall part of it though in this Age where so much hath been said of Reforming the Church we hear not a word of restoring the frequent celebration and communion of it It is to be wished indeed that continuall Preaching be maintained in all Churches as it is to be wished that all Gods people were Prophets And it is to be commended that the abuse of private Masses is taken away But if order be not taken that those which are set up to Preach may Preach no more then they have learned
the advancement of godlinesse otherwise such had not been Ordained by the Apostles and Governors of Gods ancient People For of this nature is the vailing of women at Divine Service of which S. Paul writes to the Corinthians the Kisse of Charity so often mentioned in the writings of the Apostles which the Constitutions of the Apostles II. 57. and Origen upon the last to the Romanes shew to have been practised before the Consecration and the receiving of the Eucharist to signifie the Charity in which they came to communicate the many Ceremonies of Baptism to which S. Paul alludes in divers places Col. II. 11 12. III. 9 10. Rom. VI. 4 5. to wit putting off old clothes drenching in water so as to seem to be buried in it putting on new clothes at their comming out Which being used in the Primitive Church by these passages of S. Paul we are sure were Instituted by the Apostles Of this nature are the gestures of Prayer which we reade in the Scripture that it was always the custome of Gods people to make sitting kneeling or groveling as the inward dejection of the minde required a greater or lesse degree of outward humiliation of the body to produce and maintain as well as to signifie it Thus our Lord stands up to reade the Law but sits down to Preach Luc. IV. 16 20. the one to shew reverence to the Giver of the Law the other authority over the Congregation which he taught as a Prophet And therefore I make no doubt but that in receiving the Book of the Law he used that reverence which was and is used in the Synagogue the like whereof by the Acts of the Primitive Martyrs we understand to have been used to the Book of the Gospels for in the examination of one of them you have Qui sunt libri quos adoratis legentes as we now stand up at the reading of the Gospel Of this nature are the ceremonies of the Jews publick Fasts quoted afore out of the Prophet Joel which it seems the Prophet Jonas taught the Ninevites at their Fast Jon. III. 5 6. which sure have no force to move God to compassion but as they move men to that humiliation which procures it of this nature is Imposition of hands used in the Scripture in Blessing that is in solemne Prayers for other Persons as in the Gospel over children and sick persons as in the Law Jacob lays hands on Josephs children Moses on Joshua and the LXX Presbyters the Prophets on such as they cured 2 Kings VI. 11. whereupon it was received by the Ordinance of the Apostles in Confirmation Penance and Ordinations as also it is said to be still used in some Eastern Churches at the Blessing of Mariages In fine the Frontlets and the Scrols which God appoints the Jews to set upon their Fore-heads and the Posts of their doores Exod. XIII 9. Deut. VI. 8. XI 17. for my part I make a great question whether he obligeth them thereby to use according to the letter as they do But that commanding the effect the remembrance of the Law he should be thought to forbid the means that is the sensible wearing of such marks that I count utterly incredible Seeing it was easie for them to use such marks and yet to think themselves never a whit the holier for them without the thing signified though in our Lords time they did so as we see by his reproofs in the Gospel and though by their writings Maimoni by name in the Title of Finages cap. III. and in the Title of Phylacteries ca. XI XII we see that still they do And thus upon the reasons advanced that is of determining that which the Law of God determines not follows the whole Power of the Church in deciding matters of Doctrine in determining the circumstances and ceremonies of Gods publick worship and of all the Ordinances of God for the maintenance and exercise of the same For in instituting Ceremonies significative not of Christ to come that indeed and that onely is Judaism but of the Faith and devotion which we desire to serve God with it is enough that this power may be exercised to the advancement of godlinesse if it be exercised otherwise then it ought it is still to be obeyed because the Unity of the Church is of great consequence to maintain though we attain not that advancement of godlinesse which the use of this Power ought to procure but does not And if any Power should be void because it is not used for the best or absolutely not well used then could no humane society subsist either Sacred or Civile Which must subsist in all things wherein it commands not the contrary of a more ancient Law which is Gods Law in our case From the premises it will not be difficult to resolve whether Councels be of Divine Right or not distinguishing between substance and circumstance between the purpose and effect of them and the manner of procuring it For if we speak of giving Law to the Society of the Church it is proved that whether you take it for a Power or a Duty a Right or a Charge or rather both seeing the one cannot be parted from the other the Church may and ought to proceed to determine what is not determined but determinable by consent of particular Churches that is by the consent of such persons which have Power to conclude the consent of their respective Churches Whereof we have shewed that none can ever be concluded without the consent of their respective Bishops But if we speak of the circumstance and manner of assembling in one place certain persons in behalf of their severall Churches with authority to prejudice and foresway and preingage the consent of the same We have a precedent or rather precedents without a precept in the Acts of the Apostles where the Apostles are assembled to Ordain a twelfth Apostle Acts I. 13. where they are assembled to institute the Order of Deacons Acts VI. 2 where Paul and Barnabas come from Antiochia and the Churches depending thereupon to the Apostles and Church of Jerusalem to take resolution in their differences Acts XV. 1 where Paul goes in to James to advise how to behave himself without offence to the Christian Jews at Jerusalem Acts XXI 18 for the premises being admitted all these meetings are justly and necessarily counted Synods or Councels both in regard of the Persons whereof they consisted the consent of divers Apostles being of as much authority to the Church as the resolution of a Synod and in regard of the matter determined at them concerning the whole Church in a high degree especially at that time And we have a Canon among those of the Apostles which appears very ancient by the Canons of Nice containing the same and turning Custome into Statute Law commanding that Synods be held in every Province twice a year But when Tertullian tels us that in the parts of Greece they held Councels ordinarily he constrains us
Paul and Barnabas being Ordained by the immediate act of the Holy Ghost to Preach to the Gentiles the solemnity thereof is performed by those in whom we cannot imagine the Power of sending them to rest In which opinion I am much confirmed by the practice of the Synagogue For though it is manifest that the custome of promoting Judges by Imposition of Hands came from the example of Moses and the Ordaining of the LXX Elders and Joshua yet we must beleeve their Records compiled by Maimoni â—â— de Synedrio cap. IV. when they tell us that in processe of time it was done without that solemnity by an Instrument or so and yet still called neverthelesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Imposition of Hands And now let them that demand what is that speciall Act which Bishops are able to do and Presbyters not take their choice If they be content that the Bishops acting with this Interesse that without him nothing be done be counted a speciall Act they have the speciall Act which they demand in all things that are done in the Church If they be not though it is easie enough to dispute it everlastingly yet I will not contend with them about it seeing it is enough that nothing is done without him to make him a fair step above his Presbyters And yet I conceive there is an Act to be named peculiar to Bishops which is to sit in a Councell Which consisting of the representatives of all Churches and not capable of all Presbyters and the Bishops right being that without him nothing be done in his Church it follows that by the right by which he is a Bishop he is a member of his Synod which no Priest can be but by Privilege seeing the whole Order cannot And this according to the Scriptures For by the premises the Apostles had place in the Councell at Jerusalem as Ordinary Governours of the Churches concerned in it which Churches had there no other representatives but Paul and Barnabas as Heads of the Churches which they had founded so lately Acts XIII XIV as it appeares when by them the Decree is delivered to execution in the Churches Acts XVI 4. As for the Presbyters mentioned in it the same evidence which assures us that they were Presbyters assures us also that they were Presbyters of the Church at Jerusalem and none else This I conceive the fittest to be thought the speciall Act of a Bishop For the unity of the whole Church arises from the Power deposited in each Church By virtue whereof he that communicates with any one Church in any rank of it communicates with all Churches in the same Which was in the Primitive Church the effect of the literae formatae or letters of mark by which this Unity of the Ancient Church was maintained in as much as he that travelled with such a testimony of his rank in any one Church by virtue of the same was received in all Churches where he came And therefore Synesius in the sentence of excommunication against Andronicus which by his fifty seventh Epistle he publisheth to the Churches addeth that if any Church contemning the sentence of his Church as a small and a poor one should receive Andronieus to communion without satisfaction given to him and his Church thereby it shall become guilty of Schism This holds as such Acts are not questioned by any greater part of the Church as not concerning the State of other Churches Which if they be then as no Church can be concluded but by the Act to which themselves concur whereby all Excommunications Ordinations as wel as making of Canons are the subject of Synods so the chief Power must needs be most seen in that Act which concludes all Churches concerned which is the Act of a Synod As concerning the objection that there is no precept in the Scripture that Bishops govern all Churches and that many things Ordained by the Apostles are abolished in the Church It is a question whether it come from lesse skill or proceed to worse consequence For unlesse we will betray the advantages of the Church to very many and perhaps to all Heresies and Schisms that ever were we must confesse that as there are precepts in the Scripture that oblige not so there are many things not set down in the Scripture in the form of precepts that oblige What can be delivered in a more expresse form of precept then that of Saint Paul That women pray with their heads covered men with theirs uncovered and yet where is it in force The same is to be said of the Decree of Jerusalem against eating things strangled and blood On the other side we finde by the Scriptures that the Apostles kept the Lords Day but do not find there that they commanded it to be kept As for the fourth Commandement I suppose it is one thing to rest on the day that God ceased his work and another on the day that he began it And if there be precepts in the Scripture that now oblige not why may not Secinus dispute that the precept of Baptism was temporary for them that had been enemies to the Faith afore And though I say not that he shall have the better hand for the truth cannot be contrary to the truth yet it shall not be possible for every Christian to discern whether he hath it or no unlesse there be some more sensible ballast then nice consequences from the Text of the Scripture If it be thus of Baptism much more of the Eucharist which as you saw is not used any more in the Church as it was instituted As for the Power of the Keys it is absolutely by this answer betraied to the Socinians who would have it peculiar to the Apostles For it is no where delivered as a Precept but onely as a Privilege What means is there then to end everlasting difficulties Surely the same that there is to understand all positive Laws that ever were For if the ancient interruption of the practice of any Law secure the Church that it was not given to all times and places sure that which is not mentioned as a Precept and yet has been always in practice without interruption as it was in force afore it was mentioned so was intended to oblige not by the mention but by the act that first established it evidenced by practice Which if it be so then is there no Power on earth able to abolish the Order of Bishops having been in force in all Churches ever since the Apostles I must not passe this place of limiting all Interests without a word or two of the Office of Deacons in the Church In regard of two extreme opinions one of Geneva that makes them meer Lay men collectors of Alms by necessary consequence because under their Lay Elders the other of some that would have them understood to be Presbyters as oft as S. Paul mentions but two Orders of Bishops and Deacons Phil. I. 1. 1 Tim. II. 9. But as