discreet and humble use of Ministers gifts even in publick the better to fit excite their own and the peoples affections to the present occasions But that any mens private single Abilities should quite justle out the publick forms of prayer composed by the joynt Abilities and gifts of Godly learned Governours of the Church this is that we cannot allow of Neither do we conceive the spirit of prayer to consist so much in utterance of words which is but a gift of edification as in stirring up the Graces of faith and humility and other gifts of sanctification wherein the very life and soul of prayer consisteth And certianly he that saith that short comprehensive prayer justly called The Lords prayer because he framed it for his Disciples with an understanding devout and faithfull heart prayes very spiritually very acceptably and powerfully Concerning this prayer I censure it as too yieldingly spoken which is said in the first Letter as if the words might be laid aside and omitted the sense being kept When as in my opinion it is an honour to our Saviour and a good mark of his humble and faithful followers to keep not the sense onely but the very form of words which he hath commended Nor can I see any reason why so many in these times do omit the form as if that omission were now become a distinctive character whereby the most godly preachers and most Reformed Christians might be known But enough of this 3. As to the Ordination and power of Ministers that Text Tit. 1. 5. insisted on in the Dispute adde Acts 14. 23. plainly shews the Apostolical practice of Ordaining Elders in every Church and in succeeding Ages a succession of Christs Ministers was preserved by the like Ordination as Ecclesiastical Records do abundantly witness That Churches parochial should be filled with those that set up a new or no form of worship and minister holy things before they have received holy Orders this I think was never heard of in our land before these our times and what the consequence will be we have great cause to fear even the overthrow of all Religion and the introducing of Atheism and prophaness among our people Those words in the late Mournfull Complaint presented to some Parliament men are to the purpose You have placed in many of our Churches and given the Tithes and other profits belonging to the cure of souls to men that refuse to take any such charge upon them and who are so far from having the affections or performing the duties of faithful Pastors to us that they do professedly disown any such relation and consequently all the duties thereunto belonging Thence they neither Baptise nor Catechise our children nor do they administer the Lords Supper in our Congregations our sick and feeble persons they visite not nor own it as a duty incumbent on them to take care for our souls These Ministers I conceive being not Ordained believe their ministerial power to reach onely to those select persons that are in Covenant with them and submit to their Church-way as if the said power were received from the persons that consent thereunto Thus have we Ministers that are Preachers to thousands and Ministers as themselves say to some few gathered out of the multitude the rest of the multitude in the mean time remaining according to their opinion almost in the quality of meer Heathens and Infidels and if they be not such this seemeth a way â—o make them so For being not owned as Brethren by the gathered Church and having good reasons not to come into their communion they are in many places destitute of divine ordinances without publick Prayers Sermons Sacraments and in a ready way to loose Religion altogether But why do they not come into the Preachers placed among them by Authority Because they believe those Preachers however settled by the civil power have not received the sacred Office by lawful Ordination For we may easily distinguish between the Office and the place wherein the Office is exercised Preachers and Ministers are placed and confirmed in their places by the Magistrate or Civil power but they receive their ministerial Office or spiritual function by lawful Ordination and laying on of the hands of the Presbytery This is called the Power of Order derived not from the Magistrate or Prince not from the people they cannâ—t give what they have not but from Bishops and Presbyters who also have received it from their Predecessors The Ministers Servants Officers and Embassadors of Christ must have their Authority and Commission from Christ either immediately as the Apostles had or mediately by the hands of Elder Ministers as the lawful Ministers of our time have nor may any take this honour unto himself but he that is thus called of God The people indeed may be said to Call that is to invite and intreate Ministers to come unto them but their Calling or Function is from God The Lord of the harvest sends in the laborers the great Shepheard setteth Pastors over his flock the Master of the Family appointeth Stewards for his houshould to dispence unto them the Mysteries of God 4. For the administration of the holy Sacrament that such as have not received the power before mentioned by lawful Ordination do not administer the Sacrament to all we will not blame them because we conceive they have not power of ministring to any one but that they condemn the lawful Ministers for ministring unto the people of their Parishes the sacred things which cannot rightly be denied them this we may complain of In the above cited Mournful Complaint among many other sad passages we finde these words You permit us not to celebrate the memory of our dying Saviour in the Sacrament of his lost Supper and so deprive our souls of that heavenly food that our dear Lord hath with so much cost provided for us We would after many sad violations renew our Covenant with Christ and engage our souls more firmly to him but you will not permit us You complain of the loosenesse of our spirits whilest you withhold the bonds that should knit us faster unto Christ you complain of our weaknesse in resisting corruptions whilest you withhold the food whereby we should be strengthened you complain of seism strife and division whilest by you the sacred pledge of Vnion is detained from us Surely I had râ—ther the Church-gatherers should blame the Minister for his indulgence to the people than that the people should have cause in this manner to complain of his severity but the golden mean is to be inquired for And this is discovered in the ensuing Papers where the Author endeavours on the one side to avoid the preciseness of some that admit to the holy Table onely some few persons chosen out of many hundreds and the loosnesse of some on the other side who admit hundreds and exclude not some few namely such as are ignorant and scandalous such he would have noted kept back and
Scripture shew us any such office bring forth your proofe of it B. 'T is my part to answer your proofs Now you put on the Respondent the part of an Opponent Let them that have been bred in the Schools judge whether you do like a fair Disputant H. Our dispute is not an University Dispute but for the clearing of the truth to some Godly People B. Do you think the University Disputations which are the best in the world are not for the clearing of the Truth But what saith Mr. Tr. shall I propose my Argument to prove Diocesan Bishops by the Scripture Tr. You have liberty to propose your Argument and shew in what part of Scripture you can find the Office of any Diocesan Bishop B. I allege principally the Epistles of S. Paul to Timothy and Titus and particularly Tit. 1. 5. For this cause left I thee in Creet that thou shouldst set in order the things that are wanting and ordaine Elders in every City as I have appointed thee Out of which Text I will prove that Titus was a Bishop and Creet his Diocese and therefore here we have found the Diocesian Bishop But before I proceed let me aske you Gentlemen do you not put me upon this to ensnare me Do you mean no harm to me Tr. No I assure you wherefore in Gods Name speak freely B. I humbly thank you but first let me openly declare before all this Assembly that I have no mind to oppose any act of State nor will I meddle at all with the Lands and Lordships of Bishops only I plead for the Order and Function of Bishops I plead for the primitive Apostolicall Bishop and no other And that this Text is for me thus I prove He that hath a power to ordaine Elders and set things in order in the Church is a Bishop But Titus hath a power to ordaine Elders and to set things in order in a Church Therefore Titus is a Bishop H. But you must prove him to be a Diocesan Bishop B. So I do Creet was his Diocese the whole Iland was committed to his Goverment Diocese my friends is a Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order and administer the affaires of Gods House signifying the territory or circuit of a Bishop So Creet may be well called the Diocese of Bishop Titus having under his inspection as t is plaine the Elders of the Cities there W. The Cities were not under Titus his Goverment he was not a Ruler of the Iland B. He was Ruler of all the Christians I mean onely them through all the Cities and Country Tr. But Titus was an Evangelist Therefore no Bishop B. I deny the Consequence He was an Evangelist while he went about Preaching and Planting the Gospell And he was the Bishop of Creet when he was fixed there by Paul to Ordaine Elders and put in order the things that were wanting H. We find Titus in other places beside Creet and Bishops of those times were not non-residents Therefore he was not Bishop of Creet B. Bishops may lawfully be and were antiently non-resident for some time to wit while they attend the business of Religion abroad and procured the greater good of the Church In which time of their absence their places are supplyed at home by their Deputies Tr. But Sir I pray consider Titus was an extraordinary Governor and therefore no Diocesan Bishop And you dispute fallaciously unless you put in the word Ordinary B. I say he was a Diocesan Bishop or if you will rather an Archbishop For I conceive the Elders of every City to have been Bishops and Overseers of severall Ministers and Congregations therefore he was an ordinary Governour Thus I argue He that ordaines Elders and orders the things in the Churches is an Ordinary But Titus ordaines Elders and orders things in the Churches Therefore Titus is an Ordinary Tr. But I mean he was called to that office in an extraordinary manner B. No neither He was called in the same manner as Timothy and others by Imposition of the Presbytery Therefore He was called in an Ordinary manner Col. A. Timothy was called saith Paul in another place by the laying on of his hands B. Noble Sir you say very true and the places are easily reconciled thus Divers Elders laid hands on Timothy among whom S. Paul probably was chief H. And was Paul too a Diocesan Bishop B. The Apostles common Diocese was the whole world which by agreement they divided among them and S. Paul was especially the Apostle of the Gentiles But in the Apostles I grant some things are extraordinary Tr. Pray make it out cleerely that Titus his case is not extraordinary otherwise you dispute fallaciously B. Truth needs no sophistry Thus I make it out The office that is to continue in the Church and to be succeeded in through following ages is no extraordinary office But this office of Titus is such Therefore c. H. What is it to continue to the worlds end B. Yes to the worlds end For it is Christs Promise I am with you alway even to the end of the world Mat. ult ult What say you to my argument Ordination and Jurisdiction are Offices or Powers needfull to the Church in all Ages This Office of Power or Titus was Ordination and Jurisdiction Therefore this Office of Titus is needfull to the Church in all Ages and therefore no extraordinary Office And my Brethren I would have you to know we are able to shew out of the best Records and Monuments of the Antient Church that there was a succession to the Apostolicall Bishops in these parts of their Office And the Catalogues of succeeding Bishops in severall Apostolicall Sees are yet extant And the Fathers and Councills and Ecclesiasticall Histories come in here with undeniable evidence that Diocesan Bishops are successors of the Apostles in the Government of Churches H. See godly Brethren the subtilty of this man He will not contain himself within the Holy Scripture but tells us of Fathers and Ecclesiasticall Stories and human Authorities B. Who succeeded in the government of Churches after the Apostles we must learn out of the writings of the next Ages And I tell you not only Fathers and Church-story but all other good learning is requisite in a compleat Divine Mark this you bold unlearned new-speakers and expounders of Scripture Mark it and remember it well And for the question of Church-government especially it is impossible to find a better way to understand the Scripture than by the practice of the primitive times of the Christian Church H. Expound Scripture by the practice of the primitive Church Do ye heare him brethren as if Scripture needed the help of the Church We thought we should finde him enclining to Popery B. I detest all Popery charge me not so ignorantly Upon my life I will make it good by the judgment of the most learned and sound Protestants that the practice of the primitive Church is a great light to
excommunicated themselves by a defection from the Gospel in life and manners which is you say in effect all one as to fall from the Faith must be explaned by you For Apostacy from the Faith and profession of Christ cuts a member off from the Church and Corruption in manners doth but make a diseased member and such a one must be cured gently I remember a Covenant somewhere in Mr. Rogers his 7. Treatises a Book Dedicated to King James I would gladly know whether such a one as that might not serve your turn Your Servant C. B. Reader I am tempted by the mention of the Covenant in the former Letter here to insert what seems to have been written about this time Queries of a Christian Brother which he desires may be answered before he enter into the Covenant held forth at Winchoomb 1. WHether it be lawful for any number of people thus to combine without direction of Authority which is wont to be jealous of Meetings lest under pretence of piety somewhat else be intended 2. Whether all that is moral in this Covenant be not conteined in the Prayer of all Communicants the old way to live a godly righteous and sober life and in the profession to repent of former sins and lead a new life 3. Whether all that are Catechized the old way do not take on them as good a Covenant when they answer Yes verily and by Gods help so I will c. 4. What is meant by the corrupt and formal way of worship whereof they are ashamed If the worship established in the Church of England is it not a false and scandalous expression 5. What is meant by all other Godly disciplin if the use of the Keys where have these Covenanters any Commission 6. Whether they can be said to keep the Unity of the Spirit in the bond of Peace that innovate in the Church and divide without cause Queries upon the Covenant at Winchcomb 1652. 1. VVHether it were not much better and more needful for the People to repent their departing from the Vow of Baptism and from the Orders and Ministry of that Church wherein they were Baptized than to charge the Worship thereof as corrupt when the corruption is only in themselves 2. Whether any People can have enjoyment of all Gods holy Ordinances that have not any Minister among them Ordained after the Apostolical manner 3. Whether Ecclesiastical Power be grounded in the People and not derived from Christ and his Apostles by a succession of Church-men 4. Whether it be not Schism to cast off obedience to the antient Apostolical Government of the Church And to be of these new Congregations to communicate in Schism 5. Whether Schism be not a great crime when as every Christian is bound upon his Salvation to maintain the Unity of the Church 6. Whether any example or pattern of a Congregation without dependence upon some higher Ecclesiastical power can be found in any Age till this last 7. Whether mutual Admonition and all that is good in this Covenant may not be practised keeping our dependence still on the lawful Guides of the Church 8. Whether they can be said to walk humbly and inoffensively toward All that take upon them to condemn the whole Church as corrupt and renounce Communion with all that joyn not in this Covenant Another Letter to Master H. about the same time SIR ALthough I have promised to write no more Letters such as the former wherein it seems you have found some dislike that you will not tell me of nor will I oppose your new Church-State any further than in modesty and charity I may yet having missed of your Company to day and having understood by Mr. Tr. that you have had a report brought you concerning your Orders and Me I desire you not to believe it before you hear me and the like I desire concerning any Report you hear of my Preaching One thing more Whereas I am informed that the last Lords Day you were much in confuting my Interpretation of 1 Cor. 5. 11. and brought consent of Interpreters that no not to eat is not as I understand it spoken of common eating I have here transcribed Diotat's note No not to eat Namely in common course of life shun all manner of voluntary sweet and friendly conversation with him The same shunning of Infidels was not required and therefore you must acknowledge your proof weak They might eat with Infidels Therefore much more with Christians I will trouble you with his note upon v. 4. When ye are He speaks to the Pastors and Conductors of the Church The meaning is Being gathered together in Ecclesiastical judgement having this my Declaration c. Whereby you plainly see your foundation for an Independent Congregation taken away Pray Sir weigh this and if you please the former Letter with the same quietness of mind wherewith I wrote it and return me two lines of Answer that I may know my friendly Office is not lost and take you the same liberty of correcting me who am your Christian Friend No Answer was returned to the former Letters and so there was a Cessation till the next year But in the mean time this following Paper came to my hands supposed to be written by Mr. B. out of a desire to have somewhat done in the way of Reformation by the neighbouring Ministers to take away somewhat from the grievous Criminations Mr. H. and such others usually cast upon them as hinderers of piety and hardeners of the people in their Sins This Paper I believe the pious Reader will take kindly from me intitled A Reformed Congregation 1. WE do in thankfulness acknowledge the great Mercy of God in not giving us up utterly to confusion and desolation but preserving us under any Government wherein Law and Justice is so administred that we may if we be not wanting to our selves lead a quiet and a godly life And we content our selves with the present State not seditiously seeking after changes 2. We do much honour the Church of England wherein we have been Baptized and bred and notwithstanding any small faults in the Constitution and Disciplin or great faults in the late Officers and Governours thereof we insist upon the same Grounds and adhere to the same Church as it was in Queen Elizabeths time defended against the Roman by Jewels Apology and against the Innovators by Hookers Ecclesiastical Politie 3. Yet do we not think all the forms and rites thereof so necessary but that we may as discretion shall require omit them upon occasion and in their stead without coutempt of the former use some that are different and serve well for order and decency in the service of God 4. To rest in any forms and rites whatsoever and to serve God only externally we hold a very imperfect and unacceptable serving of God who requireth chiefly the heart But as God hath made both our Bodies and Souls and Christ hath redeemed Both so do we desire to
man of a different way and to make good his cause to appoint a time place and some discreet persons to be witnesses and I would wait on him Let him shew you my Note I never heard of any good order at any late-publick popular disputes and it is against my peaceable disposition and Studies to engage my self to the noise factions of such meetings 'T will be better sure first to corfer in private I will meet Mr. Helme at Mr. Freemans house if he will The sooner the better Let him chuse some seâ—ect friends of judgment and I shall be glad to have both of you present to keep us within the Laws of Academicall Disputation Upon which meeting if we can agree upon any publick orderly way of Tryall that may tend to a good effect with leave of Superiours I shall God willing be ready and either answer or oppose so far as it concerns me I most desire to confer by letters with any sober Divine Nec quenquam fugio Your very humble Servant C. B. That same week was sent to Mr. H. a paper conteining three false Doctrins to be confuted at Gods house in Winchcomb by some neighbouring Ministers Novemb. 9. with an Epigram to the erring Brethren Papists look one away c. See it immediately before the Dispute Mr. H. to Mr. B. October 31. 53. SIR There was a nameless paper sent to me with three questions and a Libell at the end of it directed to the erring brethren the Messenger said it came from you I desire to know who those erring Brethren are The question I propos'd takes in the substance of what is in difference between you and me And I shall be ready the day and hour appointed viz. 10. of the clock on the 9. day of November next at the Meeting-house at Winchcomb which you Idolatrically call God's House to justify through Grace that assertion I sent to you and I do desire your positive Answer whether you will be there or not to answer as you first proposed my opposition Your friend so far as you are for truth C. H. Mr. B. to Mr. H. November 1. 53. SIR I am very prone of my self to wait on you either privately or publickly but you know I think or may know that my Intention was for a private meeting I am assured by some judicious friends that no scholastic Order is to be hoped for at your publick Meeting Wherefore I may without any injury to my Cause decline it being ready to answer either by word before some discreet witnesses or by writing as you shall please to propose your Arguments But pray let them be Arguments not ill words as Libell Idolatry Murdering and other the like elegancies of yours In all wayes that become an ingenuous man and a Christian I am your servant All-Saints-Day Mr. B's Reply to Mr. A. P. Octob. 31. 53. DEar Sir Si judicas cognosce My self am best able to inform you both what my Thoughts are and what my Actions are Ever since I was initiated into Holy Orders which was above twenty years since it hath been my Design in preaching with sincerity and simplicity of heart I thank God though with much weakness to commend unto my Hearers both the Form and the Power of Godliness not one without the other but Both Quae Deus conjunxit I could never approve of those that pretending to set up the Power cry down the Form that is all decent and comely Rites and Ceremonies ordained by the Church nor of those that while they were zealous for Rites and Forms neglected the Power The Church of England I have always reverenced I mean in respect of the excellent constitutions and Laws of it as for corrupt practices of Officers or Ministers therein I can be sorry for them I cannot defend them And now since the late obstinate Disorders of our people I am more in love with the Beauty of the Church appearing still in the said constitutions Till I find a better Church I must have leave to continue in the communion of this A causeless separation from it I cannot excuse from the crime of Schism In the Ministration of the Sacrament I indeavor to follow the Rule so far as I can and after the best preparation I can use admit only those that joyn with me in holy professions and serious and solemn engagements to lead a Christian life If I be enformed of any particular that scandalously breaks his Vow I will take heed how I admit him again without satisfaction But where things are doubtful I encline to the more favourable part Private Conference either by word or Letter I much desire with any of your Temper Publick I refuse not if it may be quiet and orderly Your Letter I much thank you for I will study it and give you Account This general Answer I scribled and sent you this next morn after the receit of yours that you may know I have kindly taken it and that I heartily am SIR Yours C. B. His fuller Answer to Mr. A. P. Dear Sir THe Zeal that sparkles all over your Letter of the 26. of Octo. which I have now had leasure to read so often that I can read it perfectly calls for a more particular Answer than I gave you on Monday last Expect only a few brief notes upon it till I have the opportunity of a friendly meeting You say you do not find but Mr. H. proceeded according to what I proposed to him My note shews that I offered a meeting at the place he would appoint in the presence of some discreet Auditors What place can be understood but a private place or house as I also explaned my self to the Baylif that received of me the Paper mentioning his house or Mr. F's so that it is no receding from my offer but a refusal of an unreasonable demand if I come not among the confused multitude Peruse a passage in Hookers Preface concerning publick Conferences or Disputes and consider whether Mr. H. his publike meeting will admit of any such Rules You say You are grieved to hear of me as an Opposer of Reformation c. If you would make it appear to me that the work at Winchcomb is a work of true Reformation Oh how glad should I be to contribute my best aid to it But I administer the holy things you say to Prophane Wretches the haters of Godliness who the next hour c. We confess our selves to God miserable and wretched sinners but we trust in his mercy that he will accept us in Christ not weiging our merits but pardoning our offences I shall use the best means I can to find out those you characterize and deal with them accordingly but after all care there may be false Professors and Revolters in the truest Church I countenance none in their corrupt and loose waies but on the contrary shew the danger of such looseness and exhort unto all Gospel-Order nor do I know any of my Company that do
THE WINCHCOMB PAPERS REVIVED Wherein are contained some particulars concerning The Government of the Church Liturgy and Forms of Prayer Ordination and power of Ministers Administration of the Sacrament c. For the use of dissenting Brethren Veritati paci LONDON For John Barksdale Newstreet Five Bells 1675. S. Augustinus de fide oper c. 5. tom 4. p. 13. Cum sive per negligentiam praepositorum sive per aliquam excusabilem necessitatem sive per occultas obreptiones invenimus in ecclesia malos quos ecclesiasticâ disciplinâ corrigere aut coërcere non possumus tunc non ascendat in cor nostrum impia ac perniciosa praesumptio quâ existimemus nos ab his esse separandos ut peccatis eorum non inquinemur atque ita post nos trahere conemur veluti mundos sanctosque discipulos ab unitatis compage quasi à malorum consortio segregatos Veniant in mentem illae descripturis similitudines divina oracula vel certissima exempla quibus demonstratum pronuntiatum est malos in ecclesia permixtos bonis usque in finem seculi tempusque judicii futuros nihil bonis in unitate ac participatione Sacramentorum qui eorum factis non consenserint obfuturos The Review THat which at first gave life to the following Papers is the cause also why they are now revived namely the consideration of many evils done to the Church of England by the over-busie actings of some men that stile them selves Pastors of Gathered Churches who while they gather a few scatter many There is a short but sad complaint which I have lately seen written in the name of many thousands of this Country to this effect 1 That in severall great Parishes Market Towns and other Ministers are placed who own but a very few as Members of their Church and preach judgement to the rest and deprive them and their children of the Sacraments and other Ministerial Offices yet receive the profits and account them but as Heathens except they will enter into their private Covenant 2 That the said Preachers wander abroad with their Disciples after them invade other mens parishes distract the people and alienate their mindes from their lawful Pastors 3 That they spread under pretence of preaching Christ very dangerous opinions against parish-Churches and parish-Ministers and against that order and Goverment that ought to be restored to the Church of God 4 That the said preachers pretend to be the men by whose favour or disfavour other Ministers must stand or fall Whose Ordination they call Antichristian and have a designe to plant their illiterate followers whom they exercise to that end in their places These and the like grievances we hope Authority will in time redresse In the mean time it is the duty of Ministers that are left of the old stock to teach the truth and warn the people of these errors To which purpose the following Papers are not of no use In the Review whereof we see the substance of them may be referred chiefly to these Heads Of Church Government Publick Prayers The Ministry Communion And of these we shall note something in relation to the printed Papers 1. For Church-Government I cannot blame the Respondent who had lived under the form of Episcopacy to own that ancient way He denies it not to have been subject unto faults and errors by the miscarriage of persons employed whose faults if they shoud be charged likewise upon other Governments no form neither Civil nor Ecclesiastical would be of any long continuance I suppose it were a good Reformation to make some amendment in the Ecclesiastical Lawes as about the abilities required in persons to be Ordained c. and to bring up the practice of the Church to the Laws That Episcopacy is not to be cast off we the Ancients Ignatius and little reading in are verily perswaded by our other and by what we find in our own best Reformed Divines No more need here be named but Zanchy from beyond sea and Bishop Davenant at home whose words you have in the Testimonies Bishop Davenant a man worthily much esteemed by all parties saith that among many Presbyters that administer the Word and Sacraments in some one City there was one by the Apostles themselves set over the rest and indowed with a certain singular dignity and power And it is manifest these Bishops thus establisht by the Apostles authority had their successions in the same Cities by a continual order And Zanchy saith That in the Protestant Churches are not wanting Bishops and Archbishops indeed and in effect But the good Greek names being changed into bad Latin they call them Superintendents and general Superintendents And where these names are not yet there are wont to be some prime men who have almost all the Authority And why should we contend about names when we agree about the thing I will onely adde upon this first Head what I hear is not displeasing to the Presbyterians I wish it may not be to the Independents whose chief Argument from Mat. 18. for the power of the Congregation is answered by considering that matters seem to be referred to the people because they passed at their assemblies though under censure of Bishops and Presbyters See page 112. Namely the judgment of that most Reverend and learned Primate Dr. Vsher now with God who in four Articles lately printed hath reduced Episcopacy to the form of Synodical Government The summe is this 1 That in every parish the Rector with the Church-wardens note the scandalous and admonish them 2. That they present the obstinate to the monthly rural Synod consisting of the Rectors of that part assembled under the Suffragan there to be censured 3. That the Acts of the monthly Synods be revised once or twice a year by the Diocesan Synod consisting of all the suffragans and some choice Rectors assembled under the Bishop 4. That further Appeal may be made in case of grievances to the Provincial Synods c. This is a way of conjoyning Episcopal government and Presbyterial into one which might happily content all sober Christians so as Church-affairs should be managed to borrow words from the royal pen neither with tyranny impurity nor popularity neither Bishops ejected nor Presbyters despised nor people oppressed Whom God hath joyned together let no man put asunder So much of the first Head 2. For Publick prayers I see no cause to dislike that which is among the following testimonies cited out of Mr. Calvin's Epistle to the Lord Protector wherein he saith I very much approve a certain form of prayers from which it may not be lawful for the Pastors in their function to depart for these reasons that help may be given to the unskilfulnesse of some that the consent of all the Churches may appear that the levity and uncertainty of some men alwaies â—ffecting novelties may be regulated and restrained Yet neither doth Calvin here nor do any of us deny a grave modest
Winchcomb Sessions last that you had malignant Neighbours Sir you are not to endanger any man's name or estate by such a character that is a professor of that Religion which Christ hath taught that submits to the Higher powers that desires to live peaceably with all men Such a one particularly doth he profess himself to be in truth who also is Your friend to serve you C. B. May 23. 53. A Reply presently upon receipt of Answer to the letter of May 23. Jun. 8. 53. SIR To shew my respect unto you and the desire I have you should have any fair satisfaction concerning my doings I shall give some touches upon the severall parts of your letter passing by the ill language in it proceeding not from your reason but passion and being very well assured that many pious and learned men equall to the best of your Approvers doe concurre against you in the charge of uncharitableness and do not think fit to conform themselves to your example Ad. 1. The wicked men cannot be said to be hardened in their wicked wayes by us that promise them life onely upon Gods terms if they repent and believe the Gospell Nor have they that are convinced of sin by you at Winchcomb any other salve from me at Sudely to cure them but the promises of the Gospell upon their Conversion Yet do not I confess that every thing you call sin is so How many good things have you called evill That of Ursin is not pertinent unto me for none are acquitted Verbo visibili that are not also Verbo audibili Both wayes are they acquitted that are truly that which they profess 2. This Ordinance is no otherwise prophaned than others are by unworthy partakers Prayers of wicked men are abomination why do you let them prophane your prayers at Winchcomb As to Ezec. 44. And other places elsewhere I must confess you have an unhappy skill in making the Scriptures look kindly upon your selves and with an ill aspect on such as are not of you Before that Text will serve your turn you must prove our people are the uncircumcised in heart and gone astray after Idols 3. T is no guilt at all to see men making a solemn memorial of Christs death and praising him promising to obey him better than they have done Hag. 2. 3. Is sure mistaken by you 1 Cor 5. 6. justly condemns the countenancers of the Incestuous person and is not pertinent to them that make an open detestation of all sin 1 Cor. 5. 11. requires that Christians which are fornicators drunkards c. be avoided and not eaten with which is clearly spoken and interpreted by all the learned interpreters I believe of abstaining from familiar converse Yet no man denyes but such are to be excluded also from the Holy Table But this must be done judicially There is not wanting diligentia debita in the Minister when he gives instruction and admonition and admitts none whom he knows or is informed of to be in that black rowl The Discipline Authoritative in the places cited Matth. 18. and 1 Cor. 5. is conceived to belong to other Overseers †than you or I. Your comparisons prove nothing Nor is the case alike We give that which is good to those whom we in charity suppose to be well affected †See the Author of binding and loosing 4. If there had been only Prayers and not wars for Reformation many think it had been the more Christian way But Sir was not the Reformation fought for a long time Presbyterian That 's not yours Nor is yours established I perswade all to light and purity 5. I assist the true Reformation in preaching piety and charity and admitting such to Communion who vow holy vowes And I think they are of the best sort My cure at Hawl and Sudely is not comparable to your large Diocese And for gathering a Church truly I am ready to serve all my Christian friends that upon the liberty granted under this Government will make use of my Ministry 6. For Matter and Form our congregation I trust in Gods mercy shall not be ashamed to look upon yours and we endeavour to be above you in our humility at least and charity And if you will inform against any member and prove the accusation he shall feel our Discipline But I perceive by what you add you are misinformed and so may I be God send us more of the Gospell-Spirit C. B. June 8. An Addition TO your Rule where no excommunion no communion I answer that the power of Excommunion is in the Governours of the Church and I conceive belongs not unto particular Congregations For before judgement given there must be a tryall by examination of witnesses c. Do you keep such a court in your Church pray shew me the Commission for it Now if the Government of the Church be hindred or excluded the blame must light upon the Enemyes thereof and particular Congregations must enjoy the ordinances as well as they can Besides by your Rule all the Congregations of England in former times had no right to Communion because they owned no power of Excommunion only they could present faults and so must leave them to the cognizance of their superiors As for 1 Cor. 5. You must not look upon Corinth as a single Congregation but as an Episcopall See according to some according to others as governed by a Consistory of Presbyters See the Expositors Calvin in 1 Cor. 5. 4. COngregatis vobis Erat in veteri Ecclesia ordinatum presbyterium hoc est Collegium Seniorum cujus omnium consensu prima erat cognitio inde res ad populum sed jam praejudicata deferebatur 11. Cum tali nec cibum quidem sumat is Per cibi communicationem intelligitur vel contubernium vel interior convictus nihil enim prohibet quo minus si in diversorium ingressus videam excommunicatum quempiam assidere simul cum eo prandeam neque enim ejus excludendi mihi est potestas C. 11. 28. Probet autem seipsum homo Neque vero perfecta aut fides aut poenitentia requiritur sicuti quidam perfectionem quae nusquam inveniri potest nimium urgendo universos mortales in perpetuum à coena arcent Fide setiam inchoata ex indignis facit dignos 29. Qui ederit indignè offerri illis corpus licet ejus participatione sua eos indignitas privet 34. Caetera quâ—m venero disponam De externo decore loquitur quod ut in libertate Ecclesiae positum est ita pro temporum locorum hominum conditione constitui debet C. 13. 7. Charitas omnia fert omnia credit Simplicitatem humanitatem in judicando hic requirit asserit esse perpetuas Charitatis comites Ita fiet ut homo Christianus falli sua benignitate ac facilitate satius esse ducat quam sinistra suspicione fratrem gravare Idem in Ep. ad Philip C. 2. v. 3. Nihil per contentionem Excitatur contentio dum
scornfully refuse it I am not guilty of the bloud of Christ which I highly honour and Minister to those only that seem to me to thirst after it and receive it with fear and reverence after profession of Faith and Obedience If by Praelatical formal superstitious usages you mean those decent Orders and Rites which have been established and used in the Church of England I have much to say for the Lawfulness of them yet am ready to submit to the commands of my Superiors when they shall establish another way agreeable to Gods word I will neither shut my eyes against the light nor resist the Spirit of Christ for which I daily pray The way of holiness I conceive doth not exclude laudable Forms and Customs which serve for edification in holiness Me thinks it is very fit the body should act a part in the service of God with the Soul for both are Gods I had almost forgot that you say I have no Call to do what I do If Mr. H. hath as lawful a Call as I I will seek Communion with him the next day I know it The out-comers that will make use of my Ministry I cannot deny so long as they have no Pastor that will own them upon lawful conditions for the conditions of that same new Covenant are not right in the eyes of very knowing orderly and well-disposed People It had been methinks a good way to have proposed that Covenant to debate among Neighbouring Ministers before it had been obtruded on the People under penalty of loss of Communion The excellent Scriptures you commend unto me I have considered and will give you my sense of them when I see what deductions you can make thence against me I do think there are as good Preachers and as holy men of that way which you call Prelatical as are under Heaven quos longè sequar vestigia semper adoro I speak of Jewels Hookers Ushers Halls Lakes Andrews I could weary you with names worthy of eternal memory It is easy to call yours the Lord's they that are truly so I honour not despise and others a loose dead-hearted carnal party For my part I judge no man but pray that we may all labour to make our calling sure and work out our own salvation with fear and Trembling By the Grace of God we are what we are if there be any good in any of us That Spirit of Grace whose name you say hath been among some a derided thing who have given the occasion to that derision I will not say is by all sober persons ever to be magnified and adored Without which you say well I cannot approve my self a member of his body much less a Minister of Christ And therefore I pray for that Spirit and not expecting new Revelations study what is the mind of the Spirit in the Holy Scripture For the explication whereof because a late Doctor of ours hath done more than any in this Age I commend his paraphrase to you on the New Testament specially on the Texts you cite to me and desire you to peruse Sine Studio partium his Treatise prefixed concerning the New Lights and if you look upon his Exposition of the Apocalyps you will have no cause to repent of your pains Having mentioned this Author of no less piety and modesty than Learning and judgement I would gladly know your opinion of his Latin Book against Blondell If either Blondell be right for Presbytery or He for Episcopacy vide si vacat Thorndik of Prim. Gâ—ver cap. ult of the Right of the Church both waies your New-Church-way will prove plainly Schismatical I do verily believe the power of Godliness may be upheld without the overthrow of antient forms Nor can I be so irreverent to our Fore-fathers ever since the Reformation much less to all Antiquity as to slight and condemn what they either appointed or retained My rule is this Rites of Religion not opposite to Scripture may lawfully be used What say you against it Have they not also if they make for order and Edification a reall tendency in your phrase to advance Jesus Christ What tendency to this end is in the countenancing of Un-ordained Ministers and in usurping a Power of Government in the Church which Christ hath deposited in other hands and in setting up ignorant Persons to be publike Orators I confess Dear Sir I do not understand And my opposition against such waies proceeds meerly of duty In which opposition I shall carry my self with all Moderation approving and imitating what is commendable in the Adversary while I oppose what I can prove to be blameable Him will I willingly confer with either by my tongue or pen in such manner as I may safely do it but much rather with your self because I conceive you are of a sweeter temper that I mention not parts Learning and the like things which although without Grace they are not much to be valued yet are very useful and subservient to the work of God Wherein I heartily desire to joyn with you so far as I can and I hope in whatsoever we be differently minded God will in time reveal even that to us To his gracious direction and blessing I commend you and your labours praying that as you are endowed with precious gifts of Zeal Elocution Learning Judgement Meekness so you may employ them happily to the Glory of the Donor in procuring the Unity and Tranquillity of his Church Your servant in Christ C. B. Nov. 2. 1653. Mr. B. to Mr. H. Novem. 7. 1653. SIR I Am assured you are resolved to hold your publick meeting on Wednesday next and I am desired by some of your Neighbours as well as your self to be present I intend God willing to wait on you at your hour on this condition that you permit me being Respondent to stand in your Pue that I may be seen and heard the better and be free from the croud You and if they be present Master Palmer and Master Tray I will embrace and only you in order as my Opponents placing your selves a part as you shall see most convenient That the people abstain from all rudeness and disturbance of our work your Officers must take care Qu. Whether it be lawful to administer and receive the Holy Sacrament in Congregations called mixt Aff. My meaning is clearly to affirm what you deny though my Terms are not just the same Yours in the Truth C. B. All was granted but the Pue An Answer to a Question proposed by the separating Minister to one of the Parish of W. 1653. Qu. Of what Church are You 1. I Am a member of the Parish Church wherein I live which although it be much distracted by a Minister of separation yet it is not destroyed Although we cannot come to the usual place for the present safely and without danger of being engaged in Prayers against our Conscience and of being seduced by erroneous doctrin and much offended and grieved by uncharitable
an ingenuous answer I do not know every one Tr. O! how can you justify your self in this W. Why here 's a confession of the fault we lay to your charge you give the Sacrament you know not to whom We have done now H. We thank the Lord Brethren that the good work is so happily brought to a conclusion this day You hear what he confesseth he doth not know some of them who they are and yet he should know them to be visible Saints A good Shepheard knows his flock B. Hold a little my Masters and take me with you Have patience while I give in my Answer I do not know them and yet I do know them I know them not some of them by name I have no familiar acquaintance with them I do not know them in civil relations but I do know them and own them in a religious relation I know no hurt by them Tr. You Know no hurt by them Alas Alas poor creatures B. Hear me out I do not only know no hurt by them but I know much good by them their visible and cheerful profession of the true Christian Faith their reverent behaviour at their Prayers their humble Confession of Sins earnest desires of pardon hearty promises of new obedience An appearance of Faith and Repentance joyned with Charity and thankfulness satisfies me very well for the time till I find they do deceive me H. You are deceived with too good an opinion of them If I durst I could say somewhat against some particulars B. God forbid you should have hurt for telling any one a necessary truth For my part I think and hope the best of all that promise fair I Judge according to charity I know one may act the Saint to day and the Devil to morrow Let me tell you 't is the judgement of our Church after the Fathers that Christ delivered the Sacrament to Judas also who went out immediatly after to betray him and before that was discovered by his Master to be a Devill You will not grant this however you know Peter himself that was so zealous upon triall the very next day denied his Master yea denied him with cursing and swearing All the rest forsook him and fled Their strength was little and their knowledge was less witness the Disciples going to Emaus fools and slow of heart and the question proposed about the Kingdom Acts 1. What is the lowest measure of grace I will not determine Where I see any hopes or weak beginnings of Christianity I embrace and cherish them In the School of Christ there be many little ones that must be gently used and there be some great ones that must not be offended but upon great reasons Why should I not think better of others than my self when the B. Apostle calls himself the chiefest of sinners and less than the least of Saints He that hath beams to cast out of his own eve must not be picking motes out of his Brothers eye 'T is true the Brother must be admonished especially by the Minister but this must be done discreetly and orderly and with meekness of spirit He that obeys one or a few scapes the censure of the Many and may not be reckoned as an alien None is so but he that proves obstinate after the methods of Counsel and Reproof And verily Mr. H. it had been a good method for you to have admonisht me and the rest of the Congregation whom you are offended with and to have received our Answer before you condemn'd us in your Pulpit And that Answer will serve now In what we have offended God we ask his pardon In what we have offended you we will give you satisfaction Thus doing we shall not be excluded from Communion by any just sentence H. You have some that might be named that both before and after the Communion have shewed themselves no sober men B. That may be and I shall desire to be informed of them that I may labour to reform them or exclude them if they be proved open and notorious evill livers And I do often commend and endeavour to bring into better practice the Duty of fraternall Admonition and Correption which is now the more necessary because we want publick Discipline see D. Hammond of Fraternall Admonition Having declared my self thus I must conclude your Argument against my Communicants till you prove your Accusation better to be only an Argument of your own uncharitableness H. I cannot yet allow of your Call to Minister For Ministers truly called are appointed and ordained by the Godly people But you are not so appointed Therefore B. You will I hope hereafter allow me equall liberty to oppose your Orders I have mine from a Bishop assisted by his Presbyters according to Apostolicall Institution and the constant practice of the Church The People cannot confer on us our power They may approve and assent to our Calling and give testimony of our good conversation and receive us when we are sent unto them I am owned as a Rector of the People to whom I Minister W. We are servants of Gods people Paul I am sure saith so of himself B. He saith so and so doe I their servant for Jesus sake Let them acknowledge us their spirituall Rulers and Fathers in Christ and we will in all humble condescension be their Servants for Jesus sake Jesus himself our Lord and Master stiles himself a Minister or Servant of his Servants and he hath said He that will be greatest among you let him be Servant of all 'T is easy to distinguish between a servant by voluntary condescension and a servant by necessary subjection Tr. You said before that in case of prophaning the holy things you would confess a Minister deserves suspension Who shall suspend him but the Congregation What other power is there B. I confessed the prophaner of Holy things to deserve great punishment but after due Admonition and upon his obstinacy not else Yet I cannot see how the people have any Authority to sentence him Tr. Who would you have to do it Who B. To speak freely I would submit my self to my Ordinary the Apostolicall Bishop or if you like the Latin word better the President or Superintendent for whom I have spoken before And I am ready to joyn with you in a Petition that we may have an Apostolicall Bishop set over us as it was in practice of the antient Church H. You stand too much upon the practice of the Antient Church come to the Scripture B. I am sorry you value the practice of the antient Church so little Pray where is your maine strength in Scripture for your Independent or Congregationall Churches H. Let us read the famous Text Mat 18 15 16 17 18 19. 20. Out of which Text I frame this Argument If here be meant by the Church a Congregation from which lyes no Appeale then is the Independent Church founded upon this Text But here is meant a Congregation c. What else will
you conceive by the Church B. I am very inclinable to Saint Chrysostome's interpretation who by the Church understandands the Elders and Rulers of the Church H. The word Church is no where so taken in all the Scripture and therefore it cannot be so taken here shew us any place B. It doth not follow for some word may possibly signify that in one place which it signifies no where else and again there may be other places though I cannot readily shew them I will consider of it H. No I doe assure you t is never so used and therefore I hope you will yeeld to the Word that we may go on with one consent in the work of God B. God grant it if it be the Work of God but you have not cleered it yet I cannot yield to your sense for this Reason That sense of Scripture concerning Church-government which was never received by the Doctors of the Antient Church is not the true sense of Scripture But your sense of the place was never received c. H. Still still he declines Scripture and would lead us to human Ordinances B. As for human Ordinances I can embrace them so far as they are not opposite to Scripture but now we are upon the Interpretation of Scripture I must profess I have been ever bred in the Church that requires all her Ministers to receive the Scripture as interpreted by the Antient Fathers and to propose nothing to the people contrary to what was derived out of the Scripture by them I am not ashamed of my Mother the Church of England nor by Gods grace ever shall I. And I doe heartily warn all that hear me to take heed as they tender their Soules of departing rashly from the Communion of of the said Church W. I thought where we should have you B. You have me where I have ever been and where I mean to abide till I am convinced I am not unwilling to learn of any one And pray Mr. W. tell me whether you hold not a Synod of chosen men gathered out of your Churches to have authority over them all W. No authority at all such a Synod may be of use for advice and counsell not for goverment or for the exercise of any jurisdiction B. Then as I conceive your modell is very imperfect and me thinks your Ministers in their severall Congregations look like so many little Popes For the Pope is the Great Independent and will allow of no Appeal from him no more will you H. Pray Mr. B. quiet the People B. I beseech you good people I beseech you attend with silence and patience Tr. Where presently followes Execution there can be no appeal But after the sentence of the Congregation presently followes execution If he hear not the Church let him c. Therefore from the sentence of the Congregation can be no appeal B. Well argued I repeat Where presently c. I answer first to the major or first proposition There may be an appeal after execution of the sentence of the Congregation In your own way may not the wronged person appeal from you to your selves In the Presbyterian you know there lyes an appeal to the Classis but that I take not on me to maintain I know no power to excommunicate but Episcopall Tr. Then it seems by you the Bishop is the Church and the sole judge of the Congregations B. Not so neither Hear my Answer I pray and do not you ignorant fellowes laugh at that you do not understand The Bishop is considered either Sole or alone or as he sits in Cathedra crowned with Presbyters In this later sense I humbly conceive the Bishop is or ought to be Governour of the Congregations within his Diocese And such Bishops we can shew innumerable in the ancient Records of the Catholique Church I am very sorry these Gentlemen are so ill read in good Books of our own English Divines as to deny a truth shining so bright upon them Mr. Tr. have you not seen the learned Thorndike of the primitive Government c Tr. We cleave to the Scripture and call you to the foresaid text Can you shew one place where Church is taken for the Bishop and his Presbyters B. What if I cannot The Authority of the antient Fathers is sufficient for the present to commend my interpretation to such as reverence Antiquity But because I would gladly please you I will offer another sense of the words in question which will come neer to you but is not fully yours That is after the first admonition by one and the second before two or three it is the mind of Christ that a greater number should be made acquainted with the business tell it to the Many for the shaming of the offendor as the Apostle somewhere speaks the words may the more probably be taken in this sense because as yet the Disciples were not setled under a Church-government and so there remaining no more to be done after this shaming of the offendor before a good number of Fellow-Christians i. e. the Church he was to be henceforth till his amendment accounted as a heathen and might be prosecuted for any offence before the heathen Tribunalls Which prosecution was not lawfull against those that would hear the Church See 1 Cor. 6. But this will do you no pleasure unless that which followes in the next verse belong unto the Congregation too but that cannot be if Christ spake the words to his Apostles and gave the Keys and Power of Binding and Loosing to them and their successors as I believe he did Consider of it See the learned Dr. Hammond of binding and loosing To. Give me leave to add somewhat here in confirmation of what was last said Scripture you know gives light to Scripture Christ elswhere saith to Peter that he would give the Keys to him Matth. 16. 19. And John 20. 21 21 23. he speaketh to his Disciples and thus enstateth them in that power Then said Jesus to them again Peace be unto you as my Father hath sent me even so send I you And when he had said this he breathed on them and said unto them Receive yee the holy Ghost whosoever sins yee remit they are remitted unto them and whosoever sins ye retain they are retained these are the solemn words of Ordination W. The words are spoken to Peter and to the Disciples as they were Christian professors and so they do belong to our people not as they were appointed by Christ to be Governours of his Church To. The words signify a power committed to them which they used as Governours 't is plain and which they left to the Bishops their Successours Tr. The Apostles had no successors being gifted with a miraculous power B. The Apostles are to be considered in two respects either as planters of the Churches and to that purpose endued with a miraculous power to make way for and to give confirmation to the Gospel or else as Governours of the Churches
invested with the ordinary lasting power of ordaining Elders of binding and loosing and of setting things in order herein who were their Successors you may see if you will inform your selves in the book of binding and loosing and in the Latin dissertations against Blondellus Pray take it not ill that we often assert this it is of such concernence that with this truth the Ministers of England must either stand or fall We speak not for Bishops to be Lords of Lands but Fathers of the Church You must all mark that Tr. The differonce 'twixt us appears plainly you are for Bishops which you call the Primitive Apostolical Bishops and in them you place the power which Christ hath left to his Church We are for the Bodies of Congregations which we say are under no superiors neither Bishops nor Presbyters but absolute and independent in respect of man and immediatly under Jesus Christ Col. A. Bishops and Presbyters are all one in the New Testament namely Acts 20. 17. Paul sent to Ephesus and called the Elders of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 28. the holy Ghost hath made you overseers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Presbyters and Bishops are all one P. Noble Sir I answer Bishops in the new Testament are also called Presbyters but they are more than those we now call Presbyters who are to be ordained and governed by the Bishops Any Presbyter may be called Bishop or Overseer of his own Parish but those we eminently stile Bishops now who are Bishops or Overseers and Rulers of those Parish Bishops or Presbyters The Presbyters St. Paul sent for from Ephesus were properly Bishops Tr. No Hear my Argument The Church of Ephesus was but one Congregation I prove it out of Eph. 2. the two last verses In whom Jesus Christ all the building fitly framed together c. A building fitly framed together is but one Congregation But the Church of Ephesus was a building fitly framed together Therefore c. B. To the Major Not only one single Congregation but many united under one Bishop may be so called And that Ephesus was not a single Independent Congregation but a Metropolitical Church you may learn of the most Reverend Primate Dr. Usher a man I think of great Authority among you also as among all Scholars most justly I refer you to his Geographical Tract of the Asian Diocese Tr. Return to the Text Mat. 18. v. 19. I shall prove it undeniably that a single Church hath an independent power But first will you grant me that two or three may be taken for a small Congregation B. Yes I desire to grant you all I can without injury to the Truth Tr. Then thus I argue Where is the Duty and the Blessing there is the Power But in a small Congregation where two or three c. is both the duty and the Blessing Therefore there is also the Power namely of Excommunication B. Where is the duty c. You leave out a very necessary word Independent For supposing that a power of Excommunication were in a particular Congregation I cannot grant it is there independently but there may be an Appeal But did you ever hear of an Indepent Church of two or three Tr. Yes there may be a Church of so few and that independent B. A private Church I grant not a publick enabled with power of Excommunication a power supreme Lo you here is Popery in a little volume an independent absolute supreme Church made up of two or three H. Did you not grant to Mr. Tr. that two or three may be taken for any small number now you recall your words You know if there be twenty in a company we sometimes say there be two or three B. No indeed that 's too far wide Let the people judge of this whether any will say there be two or three if there be twenty persons met in a room Two or three that is twenty silence I pray But Sir the words of Christ are verified if there be but barely two And therefore I may justly think it too small a number to make the Church mentioned v 17. It cannot be for this reason The Church in the 17. v. is of more authority and more in number than the two or three mentioned in the second admonition v. 16. But two or three v. 19 20. are not of more authority nor more in number than the two or three mentioned v. 16. Therefore the two or three v. 19 20. are not the Church mentioned v. 17. Answer this and you shall hold your Supremacy to the worlds end for me H. You hold an Appeal from the Church to the Civil Power which is plain Erastianism B. Erastianisme I shall make it appear to be Christianisme But what was Erastus pray H. I came not here to be Catechized by you B. Erastus was one that denied the power of Excommunication in the Church which I do not but desire it may come into practice upon true Rules If you would know Erastus see the Book of Binding and loosing at large And noble Sir you that are a Civil Magistrate let me call you to witness that I stand here an Advocate truly to plead for the Supreme authority of this Land and I undertake to shew that the Highest powers in the Commonwealth have also the Highest Rule of the Church and may receive Appeals from any Christians that complain of wrong in any Congregation whatsoever Col. A. The Highest Powers haply doubt of that Authority and forbear to execute any such till they be more fully satisfied B. Were I worthy I would request them to know their power and use it for the restitution of Primitive Episcopacy They doubt you say but Sir these men flatly deny that authority of the Civil Magistrate in matters of Religion H. And how I pray do you prove it B. Let every soul be subject to the Higher Powers Every man saith St. Chrysostome whether Lay or Clergy Col. A. There is no such distinction of Lay and Clergy in the Scripture All the Lords people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Portion B. Sir you say most true that All the Lords people are his Portion that is as selected and called out of the World but his Ministers are more peculiarly his as called from among his People and admitted nearer to him being separated for the Ministration of Holy things But however all sorts of men I say whether Ministers or others must be subject to the Highest powers Tr. Yea in Civil things they must be subject not in Ecclesiastical The Powers are distinct B. They are distinct in their Objects or Matters about which they are exercised they are united in the same Subjects or Persons that are supreme in all causes both Eccleclesiasticall and Civill W. You were wont to pray for the King in that stile B. Yes when the King was and now they that have the Kingly power may withall assume the same title if they please W. By no means
Stepmother seeing that the greatest worldly hopes which are proposed unto the chiefest kind of learning yee seek utterly to extirpate as weeds and have grounded your platform on such Propositions as do after a sort undermine those most renowned habitations where through the goodness of Almighty God all commendable Arts and Sciences are with exceeding great industry hitherto and so may they for ever continue studied proceeded in and profest To charge you as purposely bent to the overthrow of that wherein many of you have attained no small perfection were injurious Only therefore I wish that your selves did well consider how opposite certain your positions are c. Master Edward Leigh a dilligent Collector in his Body of Divinity P. 454 c. THe Socinians say Cum adhuc nova c. The Apostles had a call when the Gospel was newly published there needs not a Ministry now that the Gospel is generally taught and it is promised we shall be all taught of God If we should look for a Ministry where shall we find it Our Ministets were ordained by Bishops they by the Pope Therefore their Calling is Anti-Christian But That there is such an Institution of Christ and this to continue till the worlds end may be thus proved First there are some to whom the word of reconciliation is committed and not to others 1 Cor. 5. 18. Rom. 10. 15. there is a peculiar mission Men cannot Preach as the Embassadors of Christ unless sent Jo. 20. 21. Gal. 1. 1. Secondly because a special authority is committed to such by vertue of their office they have the Keys of the Kingdom of Heaven Is 22. 22. Mat. 16. 19. The Brownists say our Ministers are not rightly called into their offices because we received it from Rome Ans Not every thing ordained by Anti-Christ is forthwith to me rejected but only that which he doth qua Antichristus as he is Antichrist But Bishops were before ever Antichrist appeared in the world Brown the father of the Brownists was the first of note that did separate himself from the Church of England and said that we had no Church he meant a true Church But after he went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament instead of bread whereupon he began to think better of the Church of England and returning home he became Pastor of a Church in Northhampton-shire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its Corruptions should be a true Church There is a double Calling necessary to a dispensor of the Mysteries of salvation Inward and Outward The Inward enableth men the Outward authorizeth them to discharge their sacred function Where there are Gifts if God encline the heart of the party to enter into the Ministry there is an inward Calling Yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary We are not now to expect extraordinary callings since Miracles are ceased The Ordinary calling is by the Imposition of the hands of the Presbytery Jer. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at lest approved of Dr. Featly's distinction of Clergy and Laity In the Reformed Churches of France and Geneva the people give no voice in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the pastors guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantasticall companion sought to bring the Elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist 83. In Scripture we find Election and Ordination frequently distinguished not only as distinct acts but oft-times in distinct hands Deut. 1. 13. The people chuse them who shall be Rulers but Moses makes them Rulers Act. 6. 3. The people chuse the Apostâ—es appoint the Deacons The chusing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized See Mr. Gillesp Miscell e. 4. The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge thus much Some think that the Ceremony of laying on of hands may be omitted sometimes we must be tyed to example in the lest gesture though not prescribed and yet men presume to dispense in a circumstance prescribed Tit. 1. 5. Timothy was ordained by laying on of hands and enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22. Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling Act. 13. 3. Augustin and Chrysostom preached every day in the week and year at least once or twice without fail Ye heard yesterday yee shall hear to morrow is common in their Tractates and Homilies Mr. Bull 's trial of Separat p. 81. The Papists by way of scoff called the Evangelical Ministers praedicantici Wheras Paul judged preaching his chief Office and would not baptize lest it should be an impediment Bellarmine and the Councill of Trent style preaching praecipuum Episcopi officium The Question saith Mr. Mode on Act. 5. 3 4 5. should not be Whether Tithes are due to the Ministers of the Gospel meaning as a duty of the people unto them but rather Whether they be not due to God for so is the style of the Scripture All the Tithes are mine These I give to Levi and not you There are many other uses for the employment of Bona sacra if they be more than is competent for them and theirs That men though gifted without being called to the Ministry and by Ordination set apart for it should take upon them the office or ordinary exercise of preaching seems repugnant to those Scriptures Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22. Christ therefore frequently urgeth this That he was sent from his Father Punishments have been inflicted on those that have medled beyond their call as Uzziah Apage vaesanam illam prophetandi libertatem imo licentiam blasphemandi ut liceat maleferiato cuique tyroni prodigiosissima cerebri sui phantasmata in apricum producere populo commendare praelo Concio D Halli ad Syn. nat Dord Such as want Authority from the Church 1. are none of Christs Officers Ephes 4. 11. 2. They are expresly forbidden it Jer. 23. 21. 3. The blessing on the Word is promised only to sent Teachers Rom. 10. 15.
Mr. Owen's duty of Pastors and people distinguished p. 46 47. Inprimis displicet mihi illa quam tuentur libertas prophetandi certissima pernicies religionis nisi cert is finibus acriter coerceatur Casaub epist 320. The same Collector pag. 683 684. WE are commanded not to eat with Obj. a Brother if he be so and so Ans It signifieth to have familiar civill society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much less may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves Mr. Downame on 1 Cor. 11. 28. saith None ought to refrain coming to the Lords Table because they see scandalous sinners unworthy guests admitted For 1. The Apostle here doth not enjoyn us to examin others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrin and manners viz. This Church of Corinth it self 3. Because one mans sin cannot defile another nor make the seals of the Covenant uneffectuall to him who cometh in faith and repentance and even hateth that sin which he seeth committed especially when he hath no power committed unto him by God and the Church of repelling the wicked from this holy Communion 4. Because the punishment denounced against unworthy Receivers is appropriated to them who thus offend and reacheth not to the innocent because they are in their company Zanchy saith Non aut ob talem abusum Ecolesia de sinit esse Ecclesia Christi aut pii impiorum in sacris Communione possunt contaminari Beza de Presbyt p. 28. Etiamsi suis oculis Minister quenpiam viderit aliquid agentem quod coenae exclusionem mereatur jure tamen nec debeat nec possit nisi vocatum convictum legitimè denique secundum constitutum in Ecclesia ordinem damnatum à mensa Domini cum auctoritate prohibere Object We are commanded to separate our selves from the wicked and to come out from amongst thom 2 Cor. 6. 17. Ans We must indeed come out from amongst those that do serve false Gods and separate our selves from the familiar society of wicked persons but other separation was never practised by any Prophet or Apostle or ever meant Immediatly there it follows Touch not the-unclean thing that is Do not joyn with others in their pollutions Ephes 5. 6 7 11. p. 682. This Sacrament saith Mr. Burroughs on Hos 5. 3. is not defiled to the right receivers of it meerly because wicked men are present there but because the Congregation neglects their duty of casting out the wicked from thence whence they discover themselves Particular persons and Communicants come to be defiled in this if they neglect the duty that belongs to them as Christians Matth. 18. 15 16. If thou hast done thy duty to all scandalous persons in the Congregation then the sin be upon the Church thou maist receive the Sacrament with comfort though wicked men be admitted there p. 481. Dr. Ames saith Falsum est iniernas virtutes à nobis requiri ut aliquis sit in Ecclesia quoad visibilem ejus statum Bellarm enerv Tom. 2. l. 2. c. 1. s 5. The Apostles at the first gathering of the Church of the new Testament never required any more than the profession of the faith of Christ in fundamentals and that they were willing for the time to come to walk in Gospell rules John Baptist received Publicans and sinners Soldiers Scribes Pharisees when they confessed their sins and desired to be admitted into the faith of him whom John preached See Act. 2. 41 47. Vide Calvin ad Matt. 3. Many a one that may have real grace yet out of bashfulness and because he hath but weak parts may not be able to evidence it to others and others who have greater gifts may carry it away when they are not inwardly wrought upon I suppose therefore those are to be received into Church-Communion which profess the faith of Christ and subject to the rules of the Gospell if they be free from damnable errors and scandalous conversation Mr. Martial on Rom. 12. 4 5. I am verily perswaded that were the union and Communion of the people of God rightly known there is no Saint in any part of the world but where ever he comes might demand upon the profession of his faith and his voluntary subjection to the Gospell his right in the Ordinances hear the Word with them pray with them receive the Sacraments with them Mr. Baxter in the Dedicatory of his Rest YOu know I never conformed to the use of mystical Symbolical Rites my self but only to the determination of Circumstantials necessary in genere and yet I ever loved a godly peaceable Conformist better than a turbulent Non-conformist I yet differ from many in severall Doctrins of greater moment than Baptism c. And yet if I should zealously press my judgment on others and seek to make a party for it and disturb the peace of the Church and separate from my Brethren I should fear lest I should prove a firebrand in hell for being a firebrand in the Church Paulo post Make conscience of the great duty of reproving and exhorting those about you Make not your souls guilty of the oaths ignorance and unworthiness of others by your silence Admonish them lovingly and modestly but be sure you do it and that seriously This is the first step in Discipline Expect not that your Minister should put any from the Sacrament whom you have not thus admonished once and again Punish not before due process Dr. Ham. Pract. Catech. l. 6. s 3. Of preparation for the Sacrament THat every man is infinitely concernd to have his soul always possest with every part of that preparation That he careless oscitancy fatal stupidity of the world in never so much as considering whether they have any of them or no is a most prodigious thing That the time of preparing our selves for the Sacrament which ought to be frequent but how frequent is not defined in Scripture but left to the judgment of the Church is a very fit time for that self examination That till that be done and all and each of those graces Repentance faith c. found sincere in our hearts we ought not to come to that holy Sacrament which yet will not excuse any for not coming because he is not prepar'd but rather aggravate the sin upon him that rather than thus fit himself he will part with so great a treasure The same Authour Of Idolatry s 70. FOr the sign of the Cross used by our Church in Baptism which hath been by some cryed down under the title of Idolatry two things it will not be amiss
from all corruptions in doctrine Add the great benefit that accrews to the Congregation in having discreet well-formed prayers and so not subject to the temerity and impertinences of the sudden effusions and the same still in constant use and so not strange or new to them but such as they may with understanding go along with the Minister and by the help of their Memory the most ignorant may carry them away for his private use Pract. Catech. lib. 3. sect 2. Melancthon Calvino 1543. Maii. 11. SCio Deum inter fatales Imperiorum tumultus Ecclesiam suam servare mirabiliter Non igitur frangamur animis sed dum possumus sonemus ut conversus Latro in cruce doctrinam de Filio Dei deque arcana sapientia quae est Ecclesiae propria de magnitudine humanae infirmitatis de poenitentia fiducia promissae misericordiae propter filium de vera invocatione veris Ecclesiae virtutibus de mysteriis non polluendis de Ecclesiae politia non illa quam fingunt Pontifices sed qualis fuit Prophetarum Apostolorum denique de vita aeterna Ad harum maximarum rerum doctrinam ornandam transfer as velim eloquentiom tuam quae confirmare nostros terrere adversarios sanabiles juvare poterit Fortassis nostra Germania paulo post à Turcis vastabitur quod si fiet eo magis vobis alibi in locis tutioribus studia literarum excitanda erunt pugnandum vehementius ut in reliqua Europa Evangelii lucem accendatis retineatis Quod ad quaestionem de praedestinatione habebam amicum Tubingae doctum hominem Franciscum Stadianum qui dicere solebat se utrumque probare evenire omnia ut divina providentia decrevit tamen esse contingentia sed se haec conciliare non posse Ego cum hypothesin hanc teneam Deum non esse causam peccati nec velle peccatum postea contingentiam in hac nostra infirmitate judicii admitto ut sciant rudes Davidem sua voluntate ultro ruere eundem sentio cum haberet Spiritum Sanctum potuisse eum retinere in ea lucta aliquem esse voluntatis actionem Haec etiamsi subtilius disputari possunt tamen ad regendas mentes hoc modo proposit◠accommodata videntur Accusemus ipsi nostram voluntatem cum labimur non quaeramus in Dei consilio causam contra eam nos erigamus sciamus Deum velle opitulari adesse luctantibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Basilius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excitetur ergo cura in nobis laudetur Dei immensa bonit as quum promisit auxilium praestat Haec non scribo ut tibi tradam quasi dictata homini eruditissimo ac peritissimo exercitiorum pietatis Et quidem scio haec cum tuis congruere sed sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad usum accommodata Haec Bonnae scripsi apud D. Bucerum cum eo accersitus est ut Ecclesias in Diocesi Coloniensi emendaret Haec consilia Deo piis votis commendes Philippus Melancthon Of the power of the Congregation LEt not any man think now that the Apostle communicateth this power with the Congregation of the Church of Corinth when he writeth to them 1 Cor. 5. 4 5. being assembled with his spirit to deliver the incestuous person to Satan For it is plain that the sentence is given by the Apostle vers 3. where he writeth For I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath so done this deed And to cause this proceeding to be the better digested he hath vouched his power in the end of the chapter afore verse 18. Now some are puffed up as though I would not come unto you but I will come unto you shortly if the Lord will and will know not the speech of them that are puffed up but the power What will you shall I come unto you with a rod or with the spirit of meekness Which power otherwhiles he setteth before them in case of their disobedience And therefore it must be acknowledged that he writeth to them to see his sentence published ratified and executed which the Presbyters there had either neglected to do or perhaps were not able to bring the people under the Discipline of Christ's Kingdom which must needs oblige the Apostle to interpose And this without doubt is the reason why the Apostle writeth in these terms 1 Cor. 5. 12. For what have I to do to judge those that are without do not ye judge those that are within speaking to the Church in general though the sentence passed by Bishop and Presbyters because matters were censured in the Congregation and executed by the people And thus the practice of that time giveth a reason without straining why our Lord seemeth to refer these matters to the Congregation when he saith Tell it to the Church because they passed at their Assemblies though under Censure of Bishop and Presbyters And great reason there is why this regard should be had by the Apostle and by the Church afterwards to the People because the Church being a meer spiritual Commonwealth and not indued with temporal strength so much as to execute those sentences which the power of the Keys given by Christ obligeth it to inflict always setting wide that power of working miracles which was in the Apostle upon which some think he reflecteth in some passages of those Epistles requisite it was then the Congregation should be satisfied of the course of those proceedings which must come into execution and effect by their voluntary submission to the will of God and the office of his Ministers And as the matter is now that things of this nature proceed not upon mens private Consciences and Judgments in particulars but upon general rules of Common right requisite it is that the Common-wealth have satisfaction of those Laws according to which the Church now must proceed in their censures it being acknowledged that they cannot proceed with effect but by vertue of those Laws that are put in force by the secular Arm. Mr. Thorndike of Prim. Government p. 144. Reader Take for a Conclusion of all at this time that too pertinent Relation which you may read more at large in Mr. Hookers preface collected out of Guy de bres Of the Errour of the Anabaptists THey so much affected to cross the ordinary custome in every thing that when other mens use was to put on better attire they would be sure to shew themselves openly abroad in worse the ordinary names of the days in the week they thought it a kind of prophaness to use and therefore accustomed themselves to make no other distinction than by numbers The first second third day-They boldly avouched that themselves only had the truth and that since the Apostles lived the same was never before in all points sincerely taught Other disputation against their opinions