no necessiâ—y and the Non-necessity is but preâ—ended First it is preâ—eâ—â—ed that there were so few fit men that there was a Necessity of forbâ—arance But this is not so For 1. The Church had larger gifts of the Spirit then then now and therefore proportionable to the flocks they might have had competent men then as well as now 2. They had men enough to make Deacons of even sâ—ven in a 〈◊〉 And who will believe then that they could find none to make such Elders of Was not Stephen or Philip sufficiently qualified to have been a subject Elder 3. They had many that prophesied and interpreted and spake with tongues in one Assembly as appears 1 Cor. 14. And therefore its manâ—fâ—st that there were enough to have made Ruled Elders At least sure the Church at Ierusalem where there were so many thousands would have afforded them one such if it had been requisite But secondly its pretended not to have been Necessary because of the fewness of the people But I answer 1. The same persons say that in Ignatius his time all Churches had such Presbyters And its manifest that many Churches in the Scripture times were more populous or large then many or most beside them were in Ignatius time 2. Did the numerous Church at Ierusalem ordinarily meet on the Lords dayes for holy communion or not If they did then it was but a Church of one Congregation which is by most denyed If not then the several Assemblies must have several Presbyters for several Bishops they will not hear of Doubtless they did not celebrate the holy communion of the Church and Ordinances of God by meer Lay-men alone 3. What man that knows the burden of Pastoral Oversight can say that such Churches of thousands as Ierusalem Rome Alexandria c. had need of no more than one man to Teach them and do all the Pastoral work and so that assisting Ruled Presbyters were then needless If they were needless to such numerous Churches then let us even take them for needless still and set up no new orders which were not seen in Scripture times Reas. 8. The Apostles left it not to the Beshops whom they established to make new Church-offices and orders quoad speciem but only to ordain men to succeed others in the offices and orders that themselves had by the inspiration of the Holy Ghost appointed or else Christ before them A Bishop might make a Bishop or a Deacon perhaps because these were quoad speciem made before and they were but to put others into the places before appointed But if there were no such creature in Scripture times as a subject Presbyter that had no power of Ordination and Jurisdiction then if the Bishops afterward should make such they must make a new office as well as a new officer So that either this new Presbyter is of the institution of Christ by his Apostles or of Episcopal humane institution If the former and yet not institututed in Scripture times then Scripture is not the sufficient rule and discoverer of Divine Institutions and Church Ordinances and if we once forsake that Rule we know not where to fix but must wander in that Romane uncertainty If the latter then we must expect some better proof then hitherto we have seen of the Episcopall or any humane power to make new Offices in the Church of Christ and that of universal and standing necessity Till then we shall think they ought to have made but such Presbyters as themselves Reason 9. If there be not so much as the name of a Ruled Presbyter without power of Ordination or Iurisdiction in all the Scripture much less then is there any description of his Office or any Directions for his ordination or the qualifications prerequisit in him and the performance of his office when he is in it And if there be no such Directory concerning Presbyters then was it not the Apostles intent that ever any such should be ordained The reason of the consequence is 1. Because the Scripture was written not only for that age then in being but for the Church of all ages to the end of the world And therefore it must be a sufficient directory for all The second Epistle to Timothy was written but a little before Pauls death Surely if the Churches in Ignatius daies were all in need of Presbyters under Bishops Paul might well have seen some need in his time or have foreseen the need that was so neer and so have given directions for that office 2. And the rather is this consequence firm because Paul in his Epistles to Timothy and Titus doth give such full and punctual Directions concerning the other Church-officers not only the Bishops but also the Deacons describing their prerequisite qualifications their office and directing for their Ordination and conversation Yea he condescendeth to give such large Directions concerning Widows themselves that were serviceable to the Church Now is it probable that a perfect Directory written for the Church to the worlds End largely describing the qualifications and office of Deacons which is the inferiour would not give one word of direction concerning subject Presbyters without power of Ordination or Rule if any such had been then intended for the â—hurch No nor once so much as name them I dare not accuse Pauls Epistles written to that very purpose and the whole Scripture so much of insufficiency as to think they wholly omit a necessary office and so exactly mention the inferiour and commonly less necessary as they do Reason 10. The new Episcopal Divines do yield that all the texts in Timothy Titus and the rest of the New Testament that mentitn Gospel Bishops or Presbyters do mean only such as have power of Ordination and Iurisdiction without the concurrence of any superiour Bishop The common Inerpretation of the Fathers and the old Episcopal Divines of all ages of most or many of those texts is that they speak of the office of such as now are called Presbyters Lay both together and if one of them be not mistaken they afford us this conclusion that the Presbyters that now are have by these texts of Scripture the power of Ordination and Iurisdiction without the concurrence of others And if so then was it never the Apostles intent to leave it to the Bishops to ordain a sort of Presbyters of another order that should have no such power of Ordination or Jurisdiction without the Bishops Negative Reason 11. We find in Church History that it was first in some few great Cities especially Rome and Alexandria that a Bishop ruled many settled worshipping Congregations with their Presbyters when no such thing at that time can be proved by other Churches therefore we may well conceive that it was no Ordinance of the Apostles but was occasioned afterwards by the multiplying of Christians in the same compass of ground where the old Church did inhabite and the adjacent parts together with the humane frailty of the
Bishops who gathered as many as they could under their own Government when they should have erected new Churches as free as their own Reason 12. If the Description of the Bishops settled in the New Testament and the work affixed to them be such as cannot agree to our Diocesan Bishops but to the Pastors of a single Church then was it never the mind of the Holy Ghost that those Bishops should degenerate afterwards into Diocesan Bishops But the Antecedent is certain therefore so is the Consequent I here still suppose with Learned Dr. H Annot. in Act. 11. passim that the name Presbyter in Scripture signifieth a Bishop there being no Evidence that in Scripture time any of that Second Order viz. subject Presbyters were then instituted Though I am far from thinking that there was but one of these Bishops in a Church at least as to many Churches Now as we are agreed de facto that it was but a single Church that then was under a Bishop and not many such Churches for that follows undenyably upon the denying of the existence of subject Presbyters seeing no such Churches can be nor the worshipping Assemblies held without a Bishop or Presbyter so that it was the mind of the Apostles that it should so continue is proveed by the Desciption and work of those Scripture Bishops Argument 1. From Acts 20.28 29 31. The Bishops instituted and fixed by the Holy Ghost were and are to take heed to all the Flock over which the Holy Ghost hath made them overseeers to feed the Church of God and to watch against Wolves and to warn every one night and day But this cannot be done by Diocesan Bishops nor any that have more then one Church Therefore Diocesan Bishops are not the Bishops that the Holy Ghost hath so fixed and instituted such as Paul describeth were to continue and that 's such as can do that work Argument 2. The Bishops that the Holy-Ghost settled and would have continue and had the Power of Ordination given them were such as were to be Ordained in every City and every Church Acts 14.23 Tit. 1.3 4 5. See Dr. Hammonds Annotat. But it is not Diocesan Bishops that are such for they are over many Churches and Cities therefore it is not Diocesan Bishops that were settled by the Holy Ghost nor meant in those texts Ar. 3. The Bishops which were instituted by the Holy Ghost and are meant in Scripture were to watch for their peoples souls as those that must give account Ruling over them and to be obeyed by all and speaking to them the word of God Heb. 13.7 17 24. But this cannot be done by a Bishop to a whole Diocess nor will they be willing of such an account if they be wise therefore it is not Diocesan Bishops that are meant in Scripture Argument 4. The Bishops settled for continuance in Scripture were such as all the people were to know as labouring among them and over them in the Lord and admonishing them and to esteem them very highly in love for their work sake 1 Thes. 5.12 13. But this cannot be meant of our Diocesan Bishop whom the hundreth part of the flock shall never see hear nor be admonished by therefore it is not such that were settled for continuance in the Church Argument 5. The Bishops settled by the Holy Ghost must by any that are sick be sent for to pray over them But this a Diocesan Bishop cannot do to the hundreth or thousandth person in some places therefore it is not Diocesan Bishops but the Bishops of a single Church that are capable of these works that are meant by the Holy Ghost to continue in the Church and consequently to whom the power of Ordaining was committed If any question whether the Texts alleadged do speak of subject-Presbyters or Bishops I refer them to the foresaid Reverend Doctor with whom I am agreed that there were no subject-Presbyters instituted in Scripture times Reason 13. It was not one or two or all Churches for a year or two or more in their meer fieri or infancy before they were well formed that consisted only of one settled worshipping Assembly and its guides but it was the formed and stablished state of the particular Churches To prove this I shall briefly do these three things 1. I shall shew it in respect to the Jewish Synagogues 2. As to the Churches in the Apostles dayes after many years growth even of every Church that 's mentioned in the New Testament as a particular Political Church 3. As to some of the Churches after the Apostles dayes mentioned by the ancients 1. It is apparent that the Jews Synagogues were particular Congregational Churches having each one their several Rulers and as many Learned men suppose they had an Ecclesiastical Judicature of Elders belonging to each of them where fit men could be found and this distinct from the Civil Judicature Or as others think they had a Sanhedrim which had power to judge in both Causes and one of these was in every City that is in Places of Cohabitation For in every City of Israel which had one hundred and twenty families or free persons say others they placed the Sanhedrim of twenty three And in every City which had not one hundred and twenty men in it they set the smallest Judicature of three Judges so be it there were but two wise men among them fit to teach the Law and resolve doubts See Aâ—nsworth on Numb 11.16 citing Talmud Bab. Maimonides more at large And doubtless many of our Country Villages and almost all our Parishes have more then 120. and every Country Village may come in in the lesser number below 120. which are to have three Elders and that say some was every place where were ten men And that these were under the great Sanhedrim at Ierusalem is nothing to the matter For so we confess that such particular Churches as we mention have some such General officers over them de jure as the Apostolical men were in the Primitive Church but not that any of these Synagogues were under other Synagogues though one were in a great City and the other but in a small Town And that these Synagogues were of Divine institution is plain in divers texts particularly in Lev. 23.1 2 3. where a convocation of holiness or a holy Convocation is commanded to be on every Sabboth in all their dwellings which most plainly could be neither the meeting at Ierusalem at the Temple nor yet in single families and therefore it is not to much purpose that many trouble themselves to conjecture when Synagogues began and some imagine it was about the Captivity For as their controversie can be but about the form of the meeting place or the name so its certain that some place there must be for such meetings and that the meetings themselves were in the Law commanded by God and that not to be tumultuary confused ungoverned Assemblies If the scourging in
Elders having no power of Ordination or Government And to say that by Elders in each Church is meant only one Elder in each Church is to forsake the letter of the text without any proved Necessity We suppose it therefore safer to believe according to the first sence of the words that it was Elders in every Church that is more then one in every Church that were ordained And what sort of Churches these were appears in the following verses where even of the famous Church of Antioch its said Verse 27. when they were come and had gathered the Church together they rehearsed all that God had done by them So that its plain that this Church was a Congregation to whom they might make such rehearsal And Chap. 15.3 It s said that they were brought on their way by the Church And if it be not meant of all but a part of the Church yet it intimateth what is aforesaid To conclude though many of these texts may be thought to speak doubtfully yet consider 1. That some do most certainly declare that it was particular stated Assemblies that were then called Churches even Governed Churches having their Officers present 2. That there is no certain proof of any one particular Political Church that consisted of many such stated Assemblies 3. That therefore the Texts that will bear an exposition either way must be expounded by the certain and not by the uncertain texts so that I may argue thus If in all the New Testament the word Church do often signifie stated worshipping single Assemblies and often is used so as may admit that interpretation and is never once used certainly to signifie many particular stated worshipping Assemblies ruled by one fixed Bishop then we have any just cause to suppose that the particular Political Churches in Scripture times consisted but of one such stated Congregation But the Antecedent is true therefore so is the Consequent As for the New Episcopal Divines that say There were no subject Presbyâ—ers in Scripture times I suppose according to their principles they wâ—ll grant me all this as is aforesaid And for others the Instances that they bring to the contrary should be briefly considered The great swaying Instance of all which did sometime prevail with me to be my self of another mind is the Numerous Church at Ierusalem Of which its said that three thousand were converted at once and five thousand at another time and the word mightily grew and prevailed and daily such were added to the Church as should be saved to whâ—ch some add the mention of the Miriades of believing Jews yet zealous of the Law which the brethren mentioned to Paul Acts 21.20 And the instance of Ephesus and Rome come next But I remember how largely this business is debated between the late Assembly at Westminster and the Dissenting Brethren that I think it unmeet to interpose in it any further then to annex these few considerations following 1. That all that is said on that side doth not prove certainly that that one Church at Ierusalem was the eighth part so big as Giles Cripple-gate Parish or the fifth part so big as Stepney or Sepulchres nor neer so big as Plimoth or some other Country Parishes 2. That it is past doubt that the magnitude of that Body of Believers then at Ierusalem was partly acccidental and the members cannot at all be proved settled cohabitants nor that Church as in its first unordered Mass be the proved to be the fittest pattern for imitation 3. That Christ hath not punctually determined how many members shall be in a particular Church 4. But the ends being personal holy communion are the Rule by which humane prudence must determine it 5. That its fitter one Church instance give way to many in point of our imitation then of many to that one caeteris paribus 6. That it s known among us that more then are proved to have been members of that Church may hear one man preach at the same time I have none of the loudest voices and yet when I have preached to a Congregation judged by judicious men to be at least ten thousand those farthest off said they could well hear as I was certainly informed 7. That its certain by many passages historicall in â—cripture that men did then speak to greater multitudes and were heard at far greater distance then now they can orderly be which I conjecture was because their voices were louder as in most dryer bodies which dryer Countreys have is commonly seen when moister bodies have ofâ—er hoarser voices and other reasons might concur 8. That it is confessed or yielded that the Church at Ierusalem might all hear at once though not all receive the Lords Supper together And if so then they were no more then might at once have personal communion in some holy Ordinances and that the Teachers might at once make known their minds to 9. And then the reason of receiving the Supper in several places seems to be but because they had not a room so fit to receive all in as to hear in And so we have now in many Parishes Assemblies subordinate to the chief Assembly For divers families at once may meet at one house and divers at another for repetition prayer or other duties and some may be at Chappels of ease that cannot come to the full assembly 10 They that are for Presbyâ—erial Churches of many Congregations do not say that There must be many to make the first political Church but only that There may be many If then there be no Necessitâ— of it 1. Should it not be forborn when it appeareâ—h to prudence most inconvenient as frequently it will no doubt 2. And when it is Necessary for a peaceable Accommodation beâ—ause others think it a sin should not a May be give place to a Must not be in pacificatory consultations caeteris paribus 11. It is granted also by them that the Pastors of one Congregation have not a charge of Governing other neighbour Congregation in Consistory one rather then another which they gâ—vern not though perhaps as neer them but bâ— conâ—ent And therefore as there is but a licet not an oportet of such consent pleaded for so while no such consent is given we have no such châ—â—ge of Governing neighbour Congregations and none may force us to such consent 12. And Lastly that if a siâ—gle Congregation with it own Officer or Officers be not a true particular Political Church then our ordinary Parish assemblies are none and where the Presbyterian Government is not set up which is up but in few places of England it would then follow that we have no true Political Churches left among us perhaps never had which I meet yet with few so uncharitable as to affirm except the Papists and the Separatists and a few of the new sort of Episcopal Divines who think we have no Churches for want of â—ishops except where Bishops yet are retained and acknowleged For my part I
spoke of such Bishops only as we have in question or that he did not plainly speak of Presbyters as such For he speaks of the plenitude of Power and Grace in the Church and therefore intended more then what was proper to a Prelate 2. He mentioneth Elders Majores natu in general without distinction And 3. His praesident is plainly related to the Church as the ubi shews it being the People and not the Elders over whom these Elders are said to preside And 4. Baptizing is first instanced which was known to be commonly the work of Presbyters and never appropriated to the Prelate So that the same persons that did Baptize even the Elders of the Church according to Firmilian did then possess the power of laying on hands and of ordaining But these things are more fully discussed in what followeth And if any either adversary or friend would see the Reformed Churches Ministry and Ordination more fully vindicated I refer them to Voetius against Jasenius Desperata causa Papatus which if I had read before I had written this Disputation I think I should have spared my labour Reader if others are too busie to misled thee I may suppose thee unwilling to be misled especially in a matter of so great concernment For saith Blessed Agustine Multos invenimus qui mentiri velint qui autem falli â—eminem de Doctrin Christ. l. 1. cap. 36. And therefore as thou lovest Christ his Church and Gospel and the souls of others and thine own take heed how thou venturest in following a sect of angry men to unchurch so great and excellent a part of the Catholich Church and to vilifie and depose so great a number of able faithfull Ministers of Christ as those that had not Prelatical Ordination And if you are Gentlemen or unlearned men that for want of long and diligent studying of these matters are uncapable of judging of them and therefore take all on the Authority of those whose Learning and parts you most esteem I beseech you before you venture your souls on it any further procure a satisfactory answer to these Questions 1. Whether the Reformed Churches that have no Prelates have not abounded with as learned men as any one of those that you admire of a contrary judgement 2. If you are tempted to suspect men of partiality whether they that plead for Lorship honour and preferment or they that plead against it and put it from them are more to be suspected caâ—teris paribus 3. If you will needs suspect the Protestant Ministers of partiality what ground of suspicion have you of them that were no Ministers such as the two Scaligers whose learning made them the admiration of the Christian world even to Papists as well as Protestants and yet were cordial friends to those Reformed Churches which these men deny and draw men to disown Such also as Salmasius that hath purposely wrote about the subject with abundance more 4. If these are not to be trusted why should not Bishops themselves be trusted were not Bishop Usher Andrews Davenant Hall and others of their mind as learned pious men as any whose Authority you can urge against them 5. If all this be nothing I beseech you get a modest resolution of this doubt at least whether the concurrent judgement of all the Protestant Churches in Christendom even of the English Bishops with the rest should not be of more authority with any sober Protestant then the Contrary judgement of those few that are of late risen up for the cause that you are by them solicited to own It is a known Truth that the generality of the Bishops themselves and all the Protestant Churches in the world have owned them as true Ministers that were ordained by Presbyteries without Prelates and have owned them as true Churches that were guided by these Ministers and have taken them for valid administrations that were performed by them And are your few Recusants that would draw you to separation of greater Learning authorty and regard then all the Protestants in the world besides I beseech you if you will needs take things upon trust consider this and trust accordingly Though I must say it is pitty that any truely Catholick Christian should not have better grounds than these and be able himself in so palpable a case to perceive his duty For my own part my conscience witnesseth that I have not written the following Disputation out of a desire to quarrel with any man but am drawn to it to my great displeasure by the present danger and necessity of the Churches and by compassion to the souls that are turned from the publick Ordinances and engaged in the separation and also of the Churches that are divided and troubled by these means The sad complaints of many of my Brethren from several parts have moved my heart to this undertaking Through Gods Mercy I have peace at home but I may not therefore be insensible of the divisions and calamities abroad I shall adjoin here one of the Letters that invited me and no more because in that one you may see the scope and tenour of the rest and that I rush not on this displeasing work without a Call nor before there is a cause The passages that intimate an ever-valuing of my self you may charitably impute to the Authors juniority and humility with some mistake through distance and disacquaintance One of the Letters that invited me to this task Reverend Sir UNderstanding by the Preface to the Reader before your Gildaâ— Salvianus that you intend a second part wherein you promise to speak of the way how to discern the true Church and Ministry I make bold to present you with the desire of some Godly Ministers viz. that if you see it convenient you would do some thing towards the vindication of the present Churches and Ministers from the aspersions of the new Prelatical party in England It is a principle much made of by many of the Gentry and others that we are but Schismatical branches broken off from the true body and this by faithfull tradition is spread amongst them the learning of some rigid Prelatical Schollars is very prevalent with them to make them thus account of us With these men we must be all unchurched for casting off Diocesan Episcopacy though we be found in the faith and would spend our selves to save souls and the main substance of our Ordination at least cannot be found fault with yet because we had not a Bishop to lay his hands on us we are not sent from God Of what consequence this opinion may prove if it spread without being checked an ordinary apprehension may perceive I can guess something from what I observe from those of this leaven already that our most serious pains will be little regarded if our people take this infection when we would awaken them we cannot because they take it that we have no power to teach them It must not be men of mean parts that must
in the Gospel is that The work shall be done the Gospel shall be preached Churches gathered and governed Sacraments administred and that the Precept de ordine is but secundary and subservienâ— to this And if at any time alterations should make Ordination impossible it will not follow that the duty Ordered ceaseth to be duty or the precept to oblige Sect. 24. The Scriptures name not the man that shall be a Pastor yet when it hath described him it commandeth the Described person duely to seek admittance and commandeth the People ordainers and Magistrates to Choose and Appoint these men to the Ministerial work Now these Precepts contain in each of them two distinct determinations of Christ. The first is that such men be Ministers The second is that they offer themselves to the office and that they be Accepted and Ordained For the first is implyed in the latter If the Soveraign Power make a Law that there shall be Physicians licensed by a Colledge of Physitians to Practice in this Common-wealth and describe the persons that shall be licensed This plainly first concludeth that such persons shall be Physitians and but secondarily de ordine that thus they shall be licensed so that if the Colledge should License a company of utterly insufficient men and murderers that seek mens death or should refuse to License the persons qualified according to Law they may themselves be punished and the qualified persons may act as Authorized by that Law which â—indeth quoad materiam and is by the Colledge and not not by them frustrate quoad ordiâ—em So is it in this case in hand Sect. 25. Hence it appeareth that Ordination is one means conjunct with divers others for the Designation of right Qualified persons described in the Law of Christ for the reception and exercise of the Ministerial office And that the ends of it are 1. To take care that the office fail not and therefore to call out fit men to accept it if modesty or impediments hinder them from offering themselves or the people from nominating them 2. To Judge in all ordinary cases of the fitness of persons to the office and whether they are such as Scripture describeth and calls out 3. And to solemnize their Admittance by such an investiture as when Possession of a House is given by a Ministerial tradition of a Key or Possession of Land by Ministerial delivery of a twig and a turf or as a Souldier is listed a King Crowned Marriage Solemnized after consent and Title in order to a more solemn obligation and plenary possession such is our Ordination Sect. 26. Hence it appeareth that as the Ordainers are not appointed to Judge whether the Church shall have Ordinances and Ministers or not no more then to judge whether we shall have a Christ and heaven or not but who shall be the man so it is not to the Being of the Ministry simply and in all Cases that Ordination is necessary but to the safe being and order of admittance that the Church be not damnified by intruders Sect. 27. Ordination therefore is Gods orderly and ordinary means of a Regular admittance and to be sought and used where it may be had as the solemnizing of Marriage And it is a sin to neglect it wilfully and so it is usually necessary necessitate Praecepti Necessitate medii ad ordinem bene esse But it is not of absolute Necessity Necessitate medii ad esse Ministerii or to the Validity or Success of our office and Ministrations to the Church nor in cases of necessity when it cannot be had is it necessary necessitate praecepti neither This is the plain truth Sect. 28. There are great and weighty Reasons of Christs committing Ordination to Pastors 1. Because they are most Able to judge of mens fitness when the People may be ignorant of it 2. Because they are men doubly Devoted to the Church and work of God themselves and 〈◊〉 may be supposed regularly to have the greatest 〈◊〉 and most impartial respect to the Church and cause of God 3. And they must regularly be supposed to be men of greatest piety and and holiness or else they are not well chosen 4. And they being fewer are fitter to keep Unity when the people are usually divided in their choice 5. And if every man should enter the Ministry of himself that will judge himself fit and can but get a people to accept him most certainly the worst would be oft forwardest to men before they are sent and for want of humility would think themselves fittest the common case of the Proud and Ignorant and the People would be too commonly poisoned by heretical smooth-tongue'd men or more commonly 〈◊〉 please and undoe themselves by choosing them that have most interest in them by friends or acquaintance and them that will most please and humour them and instead of being their Teachers and Rulers would be taught and ruled by them and do as they would have them Order is of great moment to preserve the very being of the Societies ordered and to attain their well-being God is not the God of Confusion but of Order which in all the Churches must be maintained No man therefore should neglect Ordination without necessity And these that so neglect it should be disowned by the Churches unless they shew sufficient cause CHAP. III. Ordination is not of Necessity to the being of the Ministry Sect. 1. HAving shewed what the Ministry is and what Ordination is and how the work is imposed on us and the Power conferred I may now come up to the point undertaken to shew the sin of them that Nullifie all our Ministers calling and administrations except of such as are ordained by the English Prelates And for the fuller performance of this task I shall do it in these parts 1. I shall shew that Ordination it self by man is not of Necessity to the being of a Minister 2. I shall shew that much less is an uninterrupted succession of Regular Ordination such as either Scripture or Church Canons count valid of Necessity to the being of Church or Ministry 3. I shall shew that much less is an Ordination by such as our English Bishops necessary to the Being of the Ministry 4. I shall shew that yet much less is an Ordination by such Bishops rebus sic stantibus as now things go of necessity to the being of the Ministry 5. I shall shew that without all these pretences of necessity for a Presbyterian Ordination the present way of Ordination by this other Reformed Churches is agreeable to the Holy Scripture and the custome of the Ancient Church and the postulata of our chief opposers 6. I shall then shew the greatness of their sin that would Nullifie our Ministry and administrations 7. And yet I shall shew the greatness of their sin that oppose or wilfully neglect Ordination 8. And lastly I shall return to my former subject and shew yet how far I could wish the
Episcopal Brethren accommodated and propound somewhat for a Peace Sect. 2. I shall be much briefer on all these then evidence would invite me to be because I apprehend the most of them to be of no great necessity to our cause we having enough without them and lest men should think that we need such Mediums more then we do and because of my exceeding scarcity of time which forceth me to do all hastily And for the first that Humane Ordination is not of Absolute Necessity to the Being of the Ministry I argue as followeth Arg. 1. If the Necessity of Ordination may cease as to single persons and the Necessity of Ministration continue or if the obligations to each are thus separable then is not Ordination of Necessity to the Being of the Ministry But the Antedent is true which I shall prove by parts for the consequence is past all doubt nor will any I suppose deny it Sect. 3. That the obligation to be Ordained may cease to some persons I prove by instances in certain cases And 1. In case of a mans distance from any that should Ordain him As if one or many Christians were cast upon the Coasts of any Indian Heathen or Mahometan Nation as many have been There is no ordination Possible and therefore not necessary or due And to return for it to the Christian part of the world may be as impossible and if not yet unlawfull by reason of delay Sect. 4. And 2. In case of the great Necessity of the People that cannot bear the absence of such as are able to teach them so long as while he travaileth many hundred or thousand miles for Ordination As Basil in another case writes to the Bishops of the West that if one of them the Eastern Bishops should but leave their Churches for a very small time much more for a journey into the West they must give up their Churches to the Wolves to be undone before they return And this case is ordinary abroad Sect. 5. And 3. That in case by Civil wars or enmity among Princes men be unable to travail from one of their Countries into the other for an Ordination which else oftimes cannot be had so the Turks and Persians and the Indian Mogol and the Tartarians and many other Princes by such wars may make such passage an impossible thing Nor is it like they would suffer their subjects to go into the enemies country Sect. 6. And 4. in case that Princes Infidels or others should persecute Ordination to the Death I do not find that it were a Duty to be ordained if it would cost all men that seek it their lives and so made them uncapable of the Ends of Ordination For the dead preach not If we were all forbid to preach on pain of death I know we should not forbear unless our places were so supplied that mens souls were not apparently endangered by our omission But he that may preach without Ordination can scarce prove it a duty to seek Ordination when it would cost him his life Or if he will plead it in Paper he would soon be satisfied in tryal Sect. 7. And 5. In case that the Generality of Bishops within our reach turn Hereticks as in many parts of the East in the Arrian revolt when scarce seven Bishops remained Orthodox Or in case of a National Apostacie as in the Kingdomes of Nubia Tenduc and many more that by the conquest of Infidels have revolted Sect. 8. And 6 Ordination is no duty in case that Bishops confederate to impose any unlawfull oaths or other Conditions on all that they will ordain As the Oath of the Roman Prelates containing divers falshoods and unlawful passages doth make all Roman Ordination utterly impious and unlawfull to be received and therefore not necessary Sect. 9. And 7. In case that Bishops themselves whom those that we now speak to do suppose to have the whole Power of Ordination should either have a desâ—gn to corrupt the Church and ordain only the unworthy and keep out such as the Necessities of the Church requireth or set up a destructive faction or by negligence or any other cause should refuse to ordain such as should be ordained In all these cases Ordination is impossible to them Sect. 10. And 8. In case that death cut off all the Bishops within our reach or that the remnant be by sickness or banishment or imprisonment hindered or by danger affrighted to deny Ordination or by any such means become in accessible Ordination must here fail Sect. 11. And 9 In case that Bishops through contention are unknown as Bellarmine confesseth it hath been at Rome that the wisest could not tell which was Pope Especially if withall both parties seem to be such as are not to be submitted to Ordination fails Sect. 12. And 10. In case of Prophetical immediate calls from God which many had of old and God hath not bound himself from the like again though none have reason to expect it and none should rashly presume of it In all these ten cases Ordination faileth Sect 13. And that it doth so needs no proof the Instances prove it themselves Briefly 1. Nemo tenetur ad impossibile But in many of these cases Ordination is Impossible therefore c. Sect. 14. And 2. Nemo tenetur ad inhonestum No man is bound to sin For Turpe est impossibile in Law But in many of these cases or all is plainly sin therefore c. Sect. 20. And 3 Cessante fine cessat obligatio The means are for the end But in many if not all these cases Cessat finis ratio medii therefore cessat obligatio Sect. 21. And 4. Cessante materia cessat obligatio But here aliquando cessat materia As in case of the Apostacy death banishment concealment of Bishops therefore c. Sect. 22. And now I am next to prove that when the Obligation to Ordination ceaseth yet the Obligation to Ministerial Offices ceaseth not but such must be done And 1. I prove it hence because the obligations of the common Law of Nature cease not upon the cessation of a point of Order But if the Ministerial works should cease the Obligations of the Law of Nature must cease Here I have two points to prove 1. That the Law of Nature supposing the work of Redemption already wrought and the Gospel and Ordinances established obligeth men that are able and have Opportunity to do the work of Ministers 2. And that this Law is not ceased when Ordination ceaseth Sect 23. The Law of Nature prohibits cruelty and requireth Charity and to shew mercy to men in greatest Necessities according to our ability But to suspend the exercise of the Ministerial office were the greatest cruelty where there is Ability and opportunity to exercise it and to exercise it is the greatest work of Mercy in all the World Nature teacheth us to do good to all mâ—n while we have time and to save them with fear pulling them
out of the fire and to love our neighbours as our selves and therefore to see a man yea a town and Country and many Countries lie in sin and in a state of misery under the Wrath and Curse of God so that they will certainly be damned if they die in that condition and yet to be silent and not Preach the Gospel to them nor call them home to the state of life this is the greatest cruelty in the world except the tempting and driving them to hell To let the precious things of the Gospel lie by unrevealed even Christ and pardon and holiness and eternal life and the communion of Saints and all the Church Ordinances and withal to suffer the Devil to go away with all these souls and Christ to lose the honour that his grace might have by their conversion certainly this in it self considered is incomparably more cruelty to men then to cut their throats or knock them on the head as such and as great an injury to God as by omission can be done I need not plead this argument with a man that hath not much unmand himself much less with a Christian. For the one is taught of God by nature to save men out of a lesser fire then Hell and a lesser pain then everlasting torment to the utmost of his power And the other is taught of God to love his brother and his neighbour as himself If the Love of God dwell not in him that seeth his brother in corporal need and shutteth up the bowels of his compassions from him how then doth the love of God dwell in him that seeth his brother in a state of damnation Cursed by the Law an enemy to God and within a step of everlasting death and desperation and yet refuseth to afford him the help that he hath at hand and all because he is not ordained Sect. 24. Let this be considered of as in any lower case If a man see another fall down in the streets shall he refuse to take him up because he is no Physician If the Country be infected with the Plague and you have a Soveraign medicine that will certainly cure it with all that will be ruled will you let them all perish rather then apply it to them because you are not a Physitian and that when the Physitians are not to be had If you see the poor naked may no one make them cloaths but a Taylor If you see the enemy at the Walls will you not give the City warning because you are not a Watch-man or on the Guard If a Commander die in fight any man that is next may take his place in case of Necessity Will you see the field lost for a point of Order because you will not do the work of a Commander A hundred such cases may be put in which its plain that the substance of the work in which men can do a great and necessary good is of the Law of Nature though the regulating of them in point of order is oft from Positive Laws but the Cessation of the obligation of the Positives about Order doth not disoblige us from the common Law of Nature For then it should allow us to lay by humanity Sect. 25. To this some may say that Its true we may preach in such cases but not as Ministers but as private men and we may baptize as private men in Necessity but we may do nothing that is proper to the Ministry To this I answer God hath not made the Consecration of the Bread and Wine in the Eucharist nor yet the Governing of the Church the only proper acts of the Ministry To preach the word as a constant service to which we are separated or wholly give up our selves and to baptize ordinarily and to congregate the Disciples and to Teach and Lead them in Gods worship are all as proper to the Ministry as the other And these are works that mens eternal happiness lieth on If you would have an able gifted Christian in China Tartary Indostan or such places supposing he have opportunity to speak but occasionally as private men and not to speak to Assemblies and wholly give up himself to the work and gather Churches and set a foot all Church Ordinances among them you would have him unnaturally cruell to mens souls And if you would have him give up himself to these works and yet not be a Minister you speak contradictions For what 's the office of a Minister but a state of Obligation aod power to exercise the Ministeâ—ial acts As it s nothing else to be a Physitian supposing abilites but to be obliged and impowred to do the work of a Physitian The works of the Ministry are of Necessity to the salvation of mens souls Though here and there one may be saved without them by privater means yet that 's nothing to all the rest It is the salvation of Towns and Contreyes that we speak of I count him not a man that had rather they were all damned then saved by an unordained man Sect. 26. The End of Ordination ceaseth not when Ordination faileth the Ministerial works and the benefits to be thereby conveyed are the Ends of Ordination therefore they cease not This is so plain that I perceive not that it needs explication or proof Sect. 27. Nature and Scripture teach us that Ceremonies give place to the substance and matters of meer Order give place to the Duty ordered and that Moral Natural duties cease not when meer Positives cease But such is the case before us Ordination is the ordering of the work If that fail and the work cannot be rightly Ordered it follows not that it must be cast off or forborn On this account Christ justified his Disciples for plucking ears of Corn on the Sabbath day Necessity put an end to the Duty of Sabbath keeping but the duty of preserving their lives continued On this account he justifieth his own healing on the Sabbath day sending them to study the great rule Go learn what this meaneth I will have Mercy and not Sacrifiâ—e So here he will have Mercy to souls and Countreyes rather then Ordination On this account he saith that The Priests in the Temple break the Sabbath and are blameless and he tells them what David did when he was hungry and they that were with him how he eat the shewbread which out of Necessity was not lawfull for him to eat but only for the Priests and yet he sinned not therein Sect. 28. Moreover the Church it self is not to cease upon the ceasing of Ordination nor to hang upon the will of Prelates Christ hath â—ot put it in the power of Prelates to deny him a Church in any countries of the world For he hath first determined that particular Churches shall be and that determination ceaseth not and but secondly that they shall have Pastors thus ordained He is not to lose his Churches at the pleasures of an envious or negligent man But so it would be
If the Ordination of Papist Bishops be valid much more is the Ordination of English Preâ—byters so but the Antecedent is true in the judgement of those against whom we dispute therefore the Consequent must be granted by them on that supposition Sect. 33. The reason of the Consequence is because the Popish Bishops are more unlike to the Scripture Bishops and more uâ—capable of ordaining then the Presbyters of the Reformed Churches are For 1. The Papist Prelates profess to receive their Power from a Vice-christ at least quoad exercitium media conserendi which Protestant Presbyters do not 2. The Papist Bishops profess themselves Pastors of a new Catholick Church which is headed by the Papacy as an essential part and which Christ will not own as such But so do not the Protestant Presbyters 3. The Papist Prelates Ordain men to the false Office of turning Bread into the Body of Christ by the way of Transubstantiation in their Consecration and offering it as a Sacrifice for the quick and dead and delivering this as the very Body of Christ and not Bread to the Communicants and perswading them that it is such and holding and carrying it to be Worshipped by them with Divine Worship and the like But the Protestant Presbyters are Ordained and do Ordain others to that true Office of a Presbyter or Pastor or Bishop which Christ hath instituted 4. The Papist Prelates have abundance of false doctrines and practices in Worship which the Protestant Presbyters have not 5. And they have no more to shew for a Power of Ordination then our Presbyters have so that these with many the like considerations will prove that if the Papists Ordination be Valid that of the Protestant Churches by Presbyters is so much more And doubtless they that plead for a succession from the Papist Prelates do hold their Ordination Valid Sect. 34. Argument 13. If the Protestant Churches that have no Prelates be true Churches in a Political sense and the Ordinances among them valid and to be owned and received then are the Pastors of those Churches true Pastors though they have no Ordination but by Presbyters But the Antecedent is true therefore so is the Consequent The reason of the Consequence is clear and granted by them that we have now to do with Because the Pastors are essential to the Church as Political and the said Ordinances of Publike worship as the Lords Supper and Government cannot be allowable without them nor such as the people should submit to or receive This therefore we may take as granted Sect. 35. And for the Minor that the Protestant Churches are true Churches that have no Prelates 1. There are so few of them that have Prelates that he that will unchurch all the rest I suppose when he playes his game above board would take it for an injury to be accounted a Protestant himself 2. If the Churches of the West called Papists and the Churches of Africa Asia and America be true Churches of Christ and have true administrations then much more confidently may we affirm that the Protestants are so too But the Antecedent is maintained by those that we now dispute against excepting the Papists who yet maintain it as of their own Church therefore c. Sect. 36. The reason of the Consequence is because the Papists Greeks Armenians Georgians Syrians Aegyptians Abasines c. have much more to be said against them then we have And if the lesser or supposed imperfection of the Protestant Churches do unchurch them for wanting Prelates then the many great and real defects of the other Churches will unchurch them much more Especially this holds as to the Church of Rome which yet is taken by the Dissenters to be a true Church and by some of them at least denyed to be the seat of Antichrist Their Vicechrist and usurping head and all the Ministry that hold by him afford us other kind of Arguments against their Church then want of Prelates can afford them or others against our Churches Sect 37. And if any will deny the Antecedent so far as to unchurch all the Churches in the world that are more defective then the Protestants he will blot out of his Creed the Article of the Catholick Church and being a Seeker or next one to day is like to be an Infidel ere long as I shall further shew when I speak of the sinfulness of such Sect. 38. Argument 14. If the Administrations of a Usurping Presbyter to an innocent people are Valid and not Nullities then the Ordination of an Usurping Ordainer to an Innocent expectant is Valid and consequently the Ordination of Presbyters is Valid if they were Usurpers as they are unjustly said to be But the administrations of usurping Presbyters to an Innocent people are Valid therefore c. Sect. 39. The Antecedent is granted by Bellarmine himself in the place before cited who saith that no more is required to oblige the people to obey him and submit then that he be reputed a Pastor And all must say so 1. That will not rob the Innocent of the Benefit of Gods Ordinances because of an usurpers fault 2. And that will not leave the people almost commonly in an utter uncertainty whom they should take for a Pastor and obey and when the Ordinances are Valid for their good Sect. 40. The Consequence is made good by the Parity of Reason that is in the two cases If usurpation cause not a Nullity invalidity or unprofitableness in one case to the innocent receiver no nor make it his sin to receive no more will it in the other For there is no Reason for any such difference Nay iâ— it be a duty to submit to an unknown usurper in several cases in receiving the Sacraments hearing praying c. so is it a duty in such cases to receive Ordination Sect. 41. Object But the usurping Presbyter doth nothing but what belongeth to the office of a Presbyter but the usurping Ordainer doth that which belongs not to the office of a Presbyter and therefore his action is a Nullity as being extra proprium forum Sect. 42. Answ. 1. It is proved before to belong to the office of a Presbyter to Ordain 2. But suppose it were not yet the objection is vain because it is the office of a Bishop that the Ordaining Presbyter doth pretend to and which you imagine that he doth usurp They say that subject Presbyters quoad ordinem vel Officium are no creatures of Gods appointment and therefore they renounce that Office and claim that office which you call Episcopacy and hath the Power of Ordination The quarrel between us is not about meer Bishops such as Dr. H. H. describeth as aforesaid These are not denyed but the Parish Ministers profess themselves such Bishops But it is about the other sort of Presbyters subject to Bishops that the quarrel is For they say that the Church should have none such and Dr. H. H. saith there is no Evidence that any such
Neminâ—m rectâ— dare quod non habet eumque aut eâ—s qui hac potestate induâ—i nunquam fuerint sine viâ—latione aut sacrilegio quâ—dâ—m sibi arrogare aut assumere aut aliis aeque à Deo non vocatis aut missis communicare neutiquam posse Illud hic nobis unicum mâ—minisse sufficiet unumquemque in Anglicana Ecclesia ab Epiâ—copis ordinatum Presbyterum nulla ordinandi alios facultate aut per se aut quà quolibet comparium caetu munitum praeditum esse nec igitur â—am sibi rectius arrogare posse quam si Diaconorum immo Laicorum unus aut plures tali potestate nullatenus induti idem ausursint The summ is Presbyters have not this power therefore they cannot give it Sect. 98. Answ. If the Argument run thus No man can give that which he hath not Presbyters have not the Office of a Presbyter therefore they cannot give it I then deny the Minor They are not Presbyters if they have not the Office of a Presbyter that therefore which they have to speak in the Dissenters language they may give Sect. 99. But if the Argument be this No man can give that which he hath not Presbyters have not a power of Ordaining therefore they cannot give a power of Ordaining I answer as followeth 1. We receive not our Office by the Gift of man whether Presbyters or Prelates The Power is immediately from Christ and men do but open us the door or determine of the person that shall from Christ receive the power and then put him solemnly into possession It is the first Error of the adversaries to hold that this power is given by men as first having it themselves In the Popes case Bellarmine himself will grant us this Respons ad 7 Theolog. Venet. p. 246.232 Saepe inquit jam dictum est Electionem Cardinalium non conferre potestatem sed designare tantummodo personam cui Deus potestatem tribuit And yet that In summo Pontifice post electionem nulla alia requiritur confirmatio quia statim ut electus est suscipit administrationem ut declarat Nicol. Papa Can. in nomine diâ— 23. pag. 175. And of the Power of Princes the Dissenters will grant it for we have it in their writings that the Power is from God immediately though the people may elect the person You will thrust out all Princes of the world by this Argument and say No man giveth that which he hath not the people have not a Power of Government therefore they cannot give it I would answer you as here God hath the Power and he giveth it but the people that have it not may design the person that shall receive it from God as the Burgesses of a Corporation may choose a Major or Bayliff to receive that power from the Soveraign by the Instrumentality of a Law or Charter which they had not themselves to use or give And so a Presbyterie and sometime the people alone may design the person that shall receive the Office of the Ministrie from God though they had it not themselves to use or give Sect. 100. Resp. 2. By this Argument and its supposition none are true Ministers that are Ordained by Prelates for they have not the Power of the Ministrie to Give but only to Vse no Ordination is a Giving of the Power save only by way of â—nvestiture which supposeth a Title and Right before and is not of absolute necessity to the Possession for in several cases it may be without it Sect. 101. Respons 3. A man may Instrumentally give or deliver both Right and Investiture in that which he hath not himself nor ever had Your servant may by your appointment deliver a Lease a Deed of Gift a Key or twig and turf for Possession of house and lands though he never had house or lands or possession himself It is sufficient that the Donor have it that sends him Sect. 102. Resp. 4. Presbyters have the Power of Presbyters or the Ministerial Office and if they can give that which certainly they have then they can give a Power of Ordaining other Presbyters For to Ordain others is no more then they do themselves in giving the Power or Office which they have therefore if they may do it those that they give their Power to may do it that is may also give others that power which they have Sect. 103. But as to our case in hand it sufficeth that we prove that Presbyters may give others the Office of Presbyters whether this Office contain a Power of Ordaining is another Question but soon dispatcht if this be granted because as is said to Ordain is nothing else but to invest others with the Office or Power which we have our selves Sect. 104. Resp. 5. The Argument maketh more against the Prelates Ordination on another account because that as is proved already that Species of Prelacie that was exercised in England the sole Governours of an hundred or two hundred Churches is so far contrary to the Word of God that we may boldly conclude that as such they have no power to use or give their very Office is humane and destructive of the true Pastoral Office and therefore as such they have less pretence of Divine Authoritie then Presbyters whose Office is of God Yet do I not make their Ordination Null because they were Presbyters as well as Prelates and also were in Possession of the place of Ordainers and had the Magistrates authority Sect. 105. Resp. 6. Presbytrrs have a Power of Ordaining it is already proved And to your confirmation where you say that the Bishops gave them no such Power therefore they have it not I answer 1. I deny the Consequence God gave it them therefore they have it without the Bishops gift 2. If by Giving you mean but an accidental Causation or the action of a Causa sine qua non or a designation of the Person that shall receive it then I deny the Antecedent The Prelates and Electors designed the person and also invested him solemnly in the Office which containeth this Power of Ordination which you deny them Sect. 106. Obj. The Prelates expressed no such thing in their Ordination Ans. 1. It being not the Prelates but Christ that makes the Office we must not go to the words of the Prelates but of Christ to know what the Office is though we may go to the Prelates while the work was in their hands to know who the person is If a Prelate Consecrate a Prelate and yet mention not particularly the works that are pretended to belong to a Prelate you will not think him thereby restrained or disabled to those works He that Crowneth a King and they that choose him though they name not the works of his Office and Power do thereby choose him to all those works that belong to a King God hath set down in his Word that the Husband shall be the Head or Governor of his Wife if now the woman shall
choose a certain person to be her Husband and the Minister or Magistrate solemnize their Marriage without any mention of such Governing Power the Power doth nevertheless belong to the man because God hath specified by his Law the Power of that Relation and the man is Lawfully put in the Relation that by the Law of God hath such a Power so is it in the case in hand Sect. 107. But yet 2. I add that the Prelates and the Laws of England gave to Presbyters a Power of Ordination For in all their Ordinations the Presbyters were to lay on hands with the Prelate and did in all Ordinations that I have seen And if they actually imposed hands and so Ordained it was an actual profession to all that they were supposed to have the power of Ordination which they exercised Sect. 108. Obj. But they had no Power given them to do it without a Prelate Answ. 1. By Christ they had 2. You may as well say that Bishops have no Power to Ordain because they were not ordinarily at least to do it without the Presbyters Sect. 109. Obj. Saith the foresaid Learned Author Dissert Praemonit sect 10.11 Vnum illud lubens interrogarem an Hieronymus dum hic esset Presbyteratu secundario fungeretur partiariâ tantum indutus potestate praesente sed spreto insuper habito Episcopo Diaconum aut Presbyterum ordinare aut Presbytero uni aut alteri adjunctus recte potuerit si affirmetur dicatur sodes qua demum ratione ab eo dictum sit Episcopum sola ordinatione ergo ordinatione à Presbytero disterminatum esse sin negetur quomodo igitur Presbytero Anglicano cui nullam quae non Hieronymo potestatem c. Answ. 1. This is none of our case in England we Ordain not praesente sed spreto Episcopo but most Countreyes know of no Bishop that they have but Presbyters 2. Hierom might have Ordained with his fellow-presbyters according to the Laws of Christ but not according to the Ecclesiastical Canons that then obtained or bore sway 3. Hierom plainly tells you that it is by Ecclesiastical appointment for the prevention of schisme that Bishops were set up so far as to have this power more then Presbyters in the point of Ordination 4. The English Presbyters are Parochial Bishops and have an Office of Christs making and not of the Prelates and are not under those Ecclesiastical Canons that restrained Hierom from the exercise of this power And therefore whereas it is added by this Learned Author Quid huic dilemmati reponi aut opponi possit fateor equidem me non adeo Lynceum esse ut perspiciam he may see that he could scarce have set us an easier task then to answer his dilemma Sect. 110. The second and their principal objection is that We have no precept or example in the Church for Presbyters Ordaining without Prelates therefore it is not to be done Answ. 1. I told you before how Bishop Vsher told me he answered this Objection to King Charlâ— viz. from the example of the Church of Alexandria where Presbyters made Bishops which is more Sect. 111. But 2. I answer you haue no example in Scripture or long after that ever Prelates of the English sort did ordain nor any precept for it nor was such a Prelacy then known as is proved and therefore their Ordination hath less warrant then that by Pretbyters Sect. 112. And 3. I have told you before of Scripture warrant for Ordination by a Presbyterie and also by the Teachers and other Officers of a single Church as was the Church of Antioch Prove that there was any Bishop Sect. 113. Lastly it is confessed by the Dissenters that such Presbyters or Bishops as are mentioned Act. 20. Phil. 1.1 1 Tim. 3. Tit. 1 c. had power of Ordination But according to the judgement of most of the Fathers that ever I saw or heard of that interpret those texts it is Presbyters that are meant in all or some of those texts It is granted us also by the Dissenters that the chief or sole Pastors of single Churches in Scripture-times did ordain and had the power of Ordination But the Presbyters of England and other Protestant Churches are the chief or sole Pastors of single Churches therefore c. Sect. 114. Object 3. But the English Presbyters have broak their Oaths of Canoical obedience and therefore at least are schismatical Answ. 1. Many never took any such oath to my knowledge For my part I did not 2. The particular persons that are guilty must be accused and neither must they be judged before they speak for themselves nor yet must others be condemned for their sakes In these parts there is not one Presbyter I think of ten who differs from the Prelates about Ordination that ever took that oath And therefore it is few that can be called Schismaticks on that account Yea 3. And those few that did take that Oath have few of them that I know of done any thing against the Prelates Sect. 115. Object 4. The English Presbyters have pull'd down the Prelates and rebelled against them and therefore at least are guilty of Schism Answ. 1. The guilty must be named and heard their case is nothing to the rest It is not one often I think perhaps of twenty that can be proved guilty 2. It was not the Scripture Bishops that they Covenanted against or opposed but only the irregular English Prelacy before described And the endeavour of reforming this corrupted Preâ—acy and reducing it to the Primitive frame is in it self no schism Sect. 116. Object 5. Ignatius commandeth them to obey the Bishops and do nothing without them Answ. 1. Ignatius also commandeth them to obey the Presbyters as the Apostles of Christ and to do nothing without them 2. The Bishops that Ignatius mentioneth were such as our Parish Bishops or Presbyters are that have a Presbyterie to assist them They were the chief Pastors of a single Church as is before proved out of Ignatius and not the Pastors of hundreds of Churches Sect. 117. I shall trouble the Reader with no more of their objections seeing by what is said already he may be furnished to answer them all but I shall now leave it to his impartial sober consideration whether I have not proved the truth of our Ministry and of the Reformed Churches and the Validity of our administrations and of our Ordination it self CHAP. VIII The greatness of their sin that are now labouring to perswade the People of the Nullity of our Ministry Churches and administrations Sect. 1. HAving laid so fair a ground for my application I think it my duty to take the freedom to tell those Reverend persons that oppose us in this point the Reasons why I dare not joyn with them and the guilt that I am perswaded they heap upon their own souls Wherein I protest it is not mine intent to make them odious or cast disgrace upon them for I do with
so deeply as now men are there should any healing remedy be propounded that should not have abundance of opposers Most men are prejudiced and affected at their Education or opportunities or parties or several interest sway them And therefore I expect that most should reject all that I say and some of them with much reproach and scorn Our disease were not so great and dangerous if it could but endure the remedy But let us consider some of their Objections § 2. Object 1. The unpeaceable men of the Prelatical way will say This is but to turn a Bishop into a Parish-Priest and to make him the Ruler of a Parish and a Curate or two and in many places of no Ministers at all A fair Promotion It seems you would leave them but a name and shadow and make them to be contemptible § 3. Answ. 1. Remember that I grant you also the Presidency of Associations c. which you may call an Archbishoprick if you please 2. Is it honour that you contend for or labour and service to the Church If honour you must get it by being the servants of others and not by being Lords of the Clergy or heritage of God If you are seeking honour of men and founding officeâ— in the Church by such directors as ambition you are not the men that we can hope for Peace or Holiness from and therefore can have little treaty with you but to lay by your wickedness But if it be service that you contend for in order to the Churches good try first whether a Parish will not find you work enough I have tried it and find that if I were ten men I could find as much as I am able to do in this one Parish Though I do as much as I am well able night and day and have so many helpers yet it is so great a trouble to me that my work and charge is quite too great for me that I have been often tempted to desert it and go to a smaller place And nothing stayes me but this consideration that God requireth no more then I can do and that its better do what I can then nothing and that if I leave them the next is like to do no more Could I but speak with each man in my Parish by personal Instruction once a moneth or once a quarter or half year it would put me into high expectations of making a very great change among them by this means But when I am not able to speak to them past once a year or two years I must needs fear lest the force of former words will be lost before I come again And yet must you needs have more work and service and more souls to answer for To deal plainly and faithfully with you Brethren impartial standers by conceive that its time for you rather to be more diligent in a smaller charge and to lament your negligence in your Parishes and publickly to bewail that you have by your idleness betrayed so many souls letting them alone in their ignorance and ungodliness and commonly doing little in your charges but what you do at Church in publick Overseers think that most of you are fitter for smaller charges rather then for greater I doubt this will offend many But you were better use it to your Repentance and Reformation then your offence § 4. And 3. I pray you consider how your Passion and partiality maketh you contradict your selves Do you not use to 〈…〉 the Presbyters that they would all be Bishops and they would have a Bishop in every Parish and so are against Bishops that they may be Bishops themselves And what is a Parish Bishoprick so great a prize for our Ambition and yet is it so contemptible to yours Are we proud for seeking to be Parish Bishops and do you take it as an empty name or shadow At least then confess hereafter that your Pride is so much greater then ours that the Mark of our Ambition is taken by you to be a low dishonourable state § 5. And 4. I would intreat you impartially to try whether the Primitive Apostolick Episcopacy fixed in particular Churches were not a Parochial Episcopacy Try whether I have not proved it before And if it were will you pretend to antiquity and Apostolick institution and yet despise the primitive simplicity and that which you confess was settled by the Apostles Let the Eldest carry it without any more ado § 6. And 5. At least say no more that you are for Episcopacy and we against it when we are for Episcopacy as well as you It is only your transcendent or exorbitant sort of Episcopacy that we are against Say not still that we have no Power of Ordination because we are not Bishops but because we are only Bishops of one Church Put the controversie truly as it is Whether it be lawful for the Bishop of one Church with his Prebytery to Ordain Yea or whether many such Associated may Ordain Or rather whether it be tyed to the Bishop of many Churches as you would have it that is Whether Ordination belong to Archbishops only Is not this the controversie § 7. And then 6. Why do you in your Definitions of Episcopacy which you very seldom and sparingly give us require no more then a Parochial Episcopacy and yet now despise it as if it were no Episcopacy at all Tell us plainly what you mean by a Bishop I thought you meant a Primus Presbyterorum or at least a Ruler of People and Presbyters And is not this to be found in a Parish Bishop as well as in a Bishop of many Parishes or Churches Change your Definition from this day forward if you must have a change of the thing defined as it seems you must § 8. And I wouâ—d know whether you can prove that it is Essential to a Bishop to have more Churches or Parishes then one Prove it if you are able Was not great Gregory of Naocesarea a Bishop with his seventeen souls And was not Alexander the Colliar whom he Ordained at Comana a Bishop though but of a small Assembly Do not some of you confess that Bishops in Scripture-times had no subject Presbyters and consequently had but a single Congregation If then a Parish or Congregational Bishop were a true Bishop why may he not be so still § 9. Object 2. But the Church under Christian Princes should not be conformed to the model of the Church under persecution Shall Bishops have no more power and honour now then they had then We see in Constantines dayes a change was made Must they be tyed to a Parish now because they were Bishops only of a Parish in Scripture-times § 10. Answ. 1. We would not have them persecuted now as they were then nor yet to want any due encouragement or assistance that a Christian Magistrate can afford them But yet we would have Gods Word to be our Rule and Bishops to be the same things now as then and we would
no the fifth day of the week the Baptized were to say over their Belief to the Bishop or the Presbyters And it was not such Diocesses as ours that this work could be thâ—â— done for * As many of them d◠〈◊〉 when they hold it in terms of which see what I have said in the Preface to the Reformâ—â— Pastor And even in this while they confess that Pastors are Rulers and the People must obey according to the express words of the text Heb. 13.17 1 Tim. 5.17 1 Thes. 5.12 c. They grant us what we plead for Cons. 1. Cons. 2. Cons. 3. Cons. 4. Cons. 5. Cons. 6. Cons. 7. Cons. 8. Cons. 9. Cons. 10 * Dispute of Right to Sacraments Rom. 1.1 2. 1 Pet. 2.5.9 Rom. 1.6 Mat. 28.20 Heb. 2.3 4 2 Cor. 5.19 20. Jam 5.14 Acts 2.41 42. 4.35 1 Cor. 11.23 Acts 20.7 1 Cor. 10.16 Acts 20.28 2 Cor. 5.11 1 Tim. 5.17 20 22 24. 2 Cor. 2.10 Mat. 18.18 Of this Voctius hath written at large de desperata causa Papatus to which I refer the Reader Fit autem missio aut per Deum mediante c. aut per Deum mediante superiorum authoritate c. Fit rursus nonnunquam ipsa necessitatis lege quando non aliter posset fidei seu morum veritas inviolata servari Ubi verum est illud Pasce fame morientem si non Pavisti Occidisti Voetius Luke 2.34 1 Pet. 2. â— 7 8. Of this I desire the Reader to peruse what is written by Voctius de desperata Causa Papatus l. 2. Sect. 2. c. 21. passim Arg. 3. 〈…〉 c. Read their words * Mr. T. P. calls himself Rector of Brington Cyprian Ep. 28. p 64. ad Clerum de Gaio Desiderasâ—is ut de Philumeno Fortunato â—ypodiaconis Favorino acoluthore sâ—ribam cui rei non potui me solum judicem dire cum multi adhuc de clero absentes sint nec locum suum vel sero repetendum putaverint haec singulorum tractanda sit limanda plenius ratio non tantum cum collegis meis sed cum plebe ipsa universa How big was the Diocess then and how much the Bishop ruled alone may be hence conjectured and whether Presbyters had any hand in ruling Why doth Ignatius and Tertullian command them to be subject to the Presbyters as to the Apostles of Christ if they had not the Key of Government Alphonsus à Castro doth maintain that Hâ—eroms opinion was indeed the same that from his plain and frequent expressions we averr it to be and rebuketh them that pretend the contrary Hector Boethius before cited saith Scoâ— Histor. l. 7. fol. 128. b. that Ante Palladium Populi suffragâ—is ex Monachis Culdaâ—is pontifices assumerentur No Bishop then ordained them but Presbyters And Balaeus Centur. 14. c. 6. saith Habebant antea Scoti suos Episcopos ac Ministros ex verbi Divini Ministerio plebium suffragiis electos prouâ— Asianorum more fieri apud Britanaos videbant ☜ Cyrian Epist. 11. Plebi Contra Episcopatum meum immo contra suffragium vestrum Dei judicium c. * This is not the way of our Prelates Ordination And thâ—s shewâ—th that the Churches in 〈◊〉 â—ays were not Diocesan consisting oâ— many particular Churches else all the people could not have been present beholders and consenters at the Ordination of the Bishops †Still this shews that the Churches of Bishops were then no greater then that all might be personally present and fore-acquainted with his life Yea that it was the pâ—â—ples duty noâ— only to elect but to reject there 's more then Cyprian affirm Euseâ—â—us Hâ—st Eccl. l. 5. c. 18. out of Apolâ—onus telleth us that Alexander a Mâ—ntanâ—st being a thief the Congregation of which he was Pastor so that was his Diocess would not admit him 〈…〉 11. 〈◊〉 Secundum 〈…〉 〈◊〉 de 〈…〉 Constâ—ntinâ— in his 〈◊〉 to the 〈…〉 tells them that in the election of their Bishops all men should freely deliver their opinion and the general suffrage of all should be equally considered becausâ— Ecâ—lesiastical Honours should be obtained and conferred wâ—â—â—out 〈◊〉 and diâ—cord 〈…〉 3 〈◊〉 Even those Protestant Churches that have Superintendents are unchurched by them too for want of a true Ordination For their Superintendents were commonly ordained by meer Presbyters or settled only by the Princes power So in Denmark when their seven Bishops were deposed seven Presbyters were Ordained Superintendents by Iohan. Bugenhagius Pomeranus a Presbyter of Wittenberge in the Presence of the King and Senate at the chief Church in Haffnia See Vit. Bugenhagii in Melch. Adâ—m vit Germ. Theolog. page 315. * The Jesuits and Fryars do not take the Generals or Governors of their Orders to be men of another Order though they have a Power of Ruling and that Tyrannically ☜ It s more then Dr. H. H. speaks of the Primitive Bishops that had no Presbyters under them but one or more Deacons 1. Parochial Bishops 2. The stated Presidents of Associated Pastors 3. A Visitâ—r of the neighbour Churches and Countrâ—y These two to be in one man 4. General unfixed Ministers * So Constantiâ—e calls himself a Bishop Euseb. vit Coâ—st l. 4. c 24. And he made his Court a Church and assembling the people did use to take the holy Scriture and deliver Divine contemplations out of it or else he would read the Common-Prayers to the whole Congregation cap. 17. And it is plain that it was Constantine that kept the Churches in Unity and Peace when the Bishops else would have broken them to peices And the Emperours frequently took down and set up Bishops at their pleasure especially in the Patriarchial Seats as Rome Constantinople Antioch Alexandria ☞ * And Mr. Burroughs Irenicoâ— Dr. Holdsworth Dr. Forbs Gataker The London Pâ—â—â—ince Beza Calvin See also Dan. Colonius in his Disputat ex Iâ—stâ—tut Calv. l. 4. Dâ—sp 2. §. 18.24 ☞ Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Argum. 7. Argum. 8. Prop. 2. Prop. 3. Prop. 4. ☜ Prop. 5. Prop. 6. Prop. 7. Prop. 8. prop. 9. Prop. 10 Object 1. Object 2. Object 1. â—â—ject 2. Object 3. Object 4. Object 5. Object 6. Object 7. Object 8. Object 9. Object 10. The summ Besides sâ—â—ms of Catechisms * In point of Lawfulness For Conveniency is according to several accidents * The Provincial Consil. Agath Can. 14. is the first that I remember mentioning them * The Pope 〈…〉 King 〈…〉 that 〈◊〉 cannot be done without tumult or 〈◊〉 Dâ—â—ila p. 1362. an 1595. So that when he feareth losing by it himself the good man makes conscience of murdering them that he will câ—ll hereticks but at another time 30000. to be murdered in France in a few daies Dâ—â—ila saith 40000. was a blessed work And therefore when I said before that in case of Necessity I would rather Kneel then not communicate yet I now add that I would for all that rather be imprisoned or otherwise persecuted then cast out of the Churches Communion all that dare not kneel or conform in such a circumstance And yet this were Ministers then commanded on great penalties to do ☜ Luke 4.18 Matth. 11.28 Matth. 12.20 Isa. 42.2 3. 40.11 Mat. 18.6 Luke 17 2. Rom. 14.1 15.1 2. 14.13 15 20 21 23. * See my writing of Grotius Râ—ligion
was no Grotian or he was a Papist Again I profess that it is far from the desire of my soul to raise so much as the least suspicion on any that own not the Doctrine and Design of Grotius Disclaim it and we are satisfied Dr. Heylin was taken for as hot an antipuritan as most in England and yet in a moderate Letter to me he disclaimeth Grotianism which I mention partly lest any by my naming him on another occasion in that Book misconceive me to have accused him of this and principally to discourage the defenders of Grotius when such men as Dr. Heylin and Dr. Steward are against them The CONTENTS DISPUATION 1. WHether it be Necessary or Profitable to the right Order or the Peace of the Churches of England that we restore the extruded Episcopacy Neg. Peace with Episcopal Divines to be sought pag. 2 3. The Nature of Church-Government opened pag. 5. to 14. Twelve sorts of Bishops to be distinguished pag. 14 15. Which of these may be admitted for Peace pag. 16. Vnfixed General Ministers to do the Ordinary part of the Apostles work are to be continued proved pag. 21 22. What Power Apostles had over other Ministers p. 23 to 30. The Authors Concessions for Episcopacy pag. 30 31. Arguments against the English Prelacy 1. It destroyeth Government and its end pag. 32. 2. It gratifieth Satan and wicked men pag. 36. 3. It unavoidably causeth divisions pag. 37. 4. It suspendeth or degradeth all the Presbyters pag. 38. 5. It maketh Lay men Church-governors 6. And oppresseth the Bishops with guilt pag. 44. 7. It is the product of pride pag. 45. 8. It gratifieth lazy Ministers pag. 46. 9. It is not of Gods Institution pag. 48. 10. 〈◊〉 is contrary to Gods word pag 51. 11. It is unsafe as never used in Scripture times How fully the supposition is granted us pag. 58 59. Many Reasons proving that the Apostles who de facto are confessed by Dr. H. to have setled no subject Presbyters in Scripture times but one Bishop over one stated Congregation intended not the changing of this Order afterwards pag 63. to 74 c. More Arguments that Diocesan Bishops are no Scripture-Bishops pag 75. They are contrary to the Iewish and Apostolical Government pag. 76 77. Proved by two Arguments more pag. 83 84. The Confession of Episcopal writers pag. 85 86. Against Diocesan Bishops of many Churches the Testimony of Clemens Romanus p. 87. with Grotius's exposition pag 88. Of Polycarps and Ignatius who is full against them pag. 88. Of Iustin Martyr and Gregory Neocaesaâ—iensis pag. 92 93. Tertullian pag. 93 94. Of Clemens Alexandr and from the late division of Parishes pag. 96. Ninius testimony cited by Mr. Thorndike of 365. Bishopricks planted by Patrick in Ireland pag. 96 97. More cited by Usher pag. 97. The Testimonies of Councils pag. 98. to 103. Many weighty Consequents of the proved point pag. 103. DISPUTATION 2. THose who Nullifie our present Ministry and Churches which have not the Prelatical Ordination and teach the people to do the like do incur the guilt of grievous sin A Preface to the Dissenters pag. 109. One Letter of a Minister of another County that openeth the Necessity of this Disputation pag. 127. Chap. 1. A Minister of Christ defined pag. 130. Whether special Grace be Necessary to the being of a Minister pag. 130 131. What Qualifications are Necessary pag. 132. Ministers Christs Officers pag. 133. Must be separated to the work pag. 134. Who are the true objects of the Ministry pag. 134 c. Whether the Pastors or Church be first p. 136. Whether a particular Church or the Vniversal be first ibid. The Pastors work in a particular Church p. 137. How far Intention is Necessary to the Validity of an administration p. 138. A Call to exercise after a Call to Office p. 139. Chap. 2. Of the Nature and Ends of Ordination shewing what it is that is the Ordainers work and what not p. 141. Chap. 3. Humane Ordination not of Constant Necessity to the Being of the Ministry fully proved p. 150. Chap. 4. An uninterrupted Succession of Regular Ordination is not of Necessity p. 168. proved Chap. 5. Ordination by such as the English Prelates not Necessary to the Being of the Ministry proved p. 178. Objections Answered Chap 6. Ordination especially at this time by English Prelates is unnecessary p. 190. Chap. 7. The Ordination used now in England and in other â—rotestant Churches is valid and agreeable to Scripture and the practice of the antient Church p. 198. fully proved and so our Ministry vindicated by twenty Arguments Chap. 8. The greatness of their sin that are now labouring to perswade the people of the Nullity of our Ministry Churches and Administrations Manifested in forty aggravations p. 240. Chap. 9. The sinfulness of despising or neglecting Ordination p. 252. The distinct power of Pastors People and Magistrates to our Call p. 253. Approbation of Pastors must be sought p. 258. What Pastors should be sought to for Ordination p. 266. DISPUTATION 3. AN Episcopacy desirable for the Reformation Preservation and Peace of the Churches p. 274. Chap. 1. Of General unfixed Bishops or Ministers p. 275. Chap. 2. Of fixed Pastors that also participate in the work of the unfixed p. 286. Chap. 3. It is lawful for the several Associations of Pastors to choose one man to be their President durante vita if he continue fit p. 297. What power shall such have p. 301. Chap. 4. It is lawful for the Presbyters of a particular Church to have a fixed President for life p. 307. Chap. 5. Objections against the forementioned Presidency answered p. 316. Chap. 6. The summ of the foregoing Propositions and the Consistency of them with the principles of each party and so their aptitude to reconcile p. 335. Chap 7. Some Instances proving that moderate men will agree upon the forementioned terms p. 339. Bishop Hâ—lls full Consent p. 340 341. Dr. Hide of the new party stigmatizeth his book with the brand of irrational Separatism and Recusancy p. 342 343. Bishop Usheâ—s full Consent to us p. 344. with Dr. Holdâ—worths and Dr. Forbs The Presbyterians Consent to the same terms Mr. Gaâ—akers Mr. Gerees the London Province Beza's Calvins Mr. Rich. Vines in two Letters Bishops can have no other power over Pastors of other Churches then the Synods have p. 347 348. Presbyterians for a Church of one Congregation p. 348. The Polonian Protestants Government p. 353. DISPUTATION 4. WHether a stinted Liturgy or Form of worship be a desirable means for the peace of these Churches Proposition 1. A stinted Liturgy is in it self lawful p. 359. Prop. 2. A stinted Liturgy in some parts of publick holy service is ordinarily necessary p. 365. Prop. 3. In those parts of publick worship where a form is not of ordinary necessity but only Lawful yet may it not only be submitted to but desired when the peace of the Church doth accidentally require it p. 367. Prop.
Councils since Scripture times at least there have beeen no such things nor any thing like them unless the Roman Empire yea a piece of it be the whole world I know therfore no humane Vniversal Laws whether it be for forms of Government Liturgies Holy dayes or any thing else Sect. 14. But the principal matter that tends to end our dâ—fference is the right understanding of the Nature of that Government that is properly Ecclesiastical What is it that we must have Diocesans and Metropolitans to do besides what I have granted to Apostolical Bishops in the third Dispute Is it to Teach or Rule the people of the particular Churches They cannot do it at so great distance not knowing them nor conversing with them at least so well as they that are on the place as the ancient Bishops were Is it to Rule the Presbyters only Why then hath not every Church a Bishop to Rule the flock but a Presbyter that is forbidden to Rule them in all that which they call Iurisdiction themselves And how is it that Presbyters shall be Ruled by Diocesans and the Diocesans by Provincials not by force For the Pastors have no coercive power by violence or touching mens bodies or estates Is it by bare commanding Why what will that do on dissenters that disobey shall they depose the Bishops or Presbyters that disobey them But how Not by any force but command or exhortation or Excommunication They can do no more that I know of And what if they excommunicate a Pastor Let the case be supposed as now it is among us What if a Bishop with the few that adhere to him excommunicated all the Pastors in the County that are not satisfied of the Divine Right of Diocesans or of the lawfulness of all his imposed Ceremonies and Forms The people will take it to be their duty most generally where the Ministry hath been savingly effectual to own their Pastors notwithstanding such an Excommunication and the Pastors will take it to be their duty to go on with their work and the excommunication will do no good unless perhaps to make some Division and make both parties the scorn of the ungodly or procure the rabble to rail more bitterly at their Pastors and hate all their advice be a desireable good And as when the Pope excommunicated them some Bishops again excommunicated the Pope so some of these Pastors its like would excommunicate their Metropolitans And why a Bishop or at least a Synod of Bishops may not cast a wicked Metropolitan out of their communion is past my understanding to conceive Synods are for Communion of Churches and if we had a Monarchical National Church in conformity to the Common-wealth I know not how it would stand with the Law of God for the whole Nation to hold Communion with an Heretical Primate A Roman Synod deposed John the thirteenth and other Popes have been deposed by Councils I conclude therefore that what ever power men claim if the Magistate interpose not which is extrinsick to the Church-Government in question it will work but on mens Judgements call it Deposing Excommunicating or what you please and this power no man can take from you but by hindring you to speak You may now depose thus and excommunicate whom you please and when they have sleighted it or excommunicated you again you will have done Nay I think you do excommunicate us already For you withdraw from our Communion and draw many with you and so you exercise your power I mean it of that party that in the second Disputation I have to do with Sect 15. Much of my Opposition to the English Prelacy dependeth on the supposition that they took all the people and not only the Presbyters for the objects of their Government or for their charge And I find some of the younger sort that are sprung up since their fall do doubt of this But 1. all men in England that knew but twenty year ago what belonged to these matters are past doubt of it And I have no mind to dispute against them that contradict the common knowledge of the Nation as if they should doubt whether we had ever a King in England 2. Read over the Canons and the yearly Visitation Articles which the Church-wardens ordinarily sware to present by before they had ever read the Book or heard what was in it and then judge 3. Their arguing for the sole Iurisdiction of Bishops and that they only were properly Pastors and that Presbyters had not the Key of Discipline but of Doctrine is some evidence 4. It is known to the Nation that the Pastors of the Parish Churches had no power by their Laws or sufferance to cast out any the most enormous sinner or Heretick from the Church nor to bring them to open confession of their sin nor to Absolve the penitent but by Reading of their Sentence and publishing what they sent from their Courts and consequently could do nothing of all the means in order hereto For the means cannot be used where the end is known to be impossible All the obstinate scandalous persons and scorners at a holy life we must take as members of our Churches having no power to cast them out Indeed we had the same power as the Church-wardens to put our names to their presentments But a power of accusing to a Chancellors Court is not a Power of Governing especially when Piety under the name of Preciseness and Puritanism was so hated and persecuted that to have accused a man for meer prophaness would have been so far from obtaining the end as that it was like to have been the undoing of the accuser except he had been out of the suspicion of Preciseness as they called it himself But I need not dispute the with any but those that being bred iâ— better times though far from what we desire are unacquainted with the casâ— of their Predecessor Sect. 16. Object But do you not contradict your self in saying the Pastors were degraded or suspended as to the exercise of so great a part of their work and yet say here Pref. to the Reformed Pastor that the Power of Discipline was given them Answ. 1. In their Ordination the Bishops said to them Receive the Holy Ghost whose sins thou dost remit they are remitted whose sins thou dost retain they are detained And in the Book of Ordination it was asked of them Whether they would give their faithful diligence always to administer the Doctrine and Sacraments and the Discipline of Christ as the Lord hath commanded and as this Realm hath received the same according to the Commandements of God And the Rubrick of the Common Prayer Book enableth the Curate to admonish open and notorious evil livers by whom the Congregation is offended and those that have wronged their neighbors that they come not till they have openly declared that they have repented and amended But 1. This doth but serve to leave them unexcusable that acknowledged Discipline to
belong to the Office of a Presbyter when yet he might not exercise it The Bishops in the Ordination of Presbyters enabled them to preach the Gospel And yet they were after that forbidden to preach till they had a License and it was put into the Visitation Articles to present those Ministers that preached without License If they will deny us the exercise of the Power that they first confess belongeth to our Office we are not answerable for their self-contradictions 2. By Discipline I suppose they mean but our Instruction and our publishing their Orders for Penance Excommunication or Absolution 3. They were the Judges of the sense of the Laws as far as the executâ—on required And the Vniversal Practice of England with their writings shewed us to our cost their judgement What good would it do us if the Law had been on our side while the Concurrent Iudgement and Practice of the Governors denyed it and went against it 4. He that had kept a man from the Sacrament according to the plain words of the Rubrick was to have been accountable for it at their Courts and so likely if he had been a man of serious piety and not a persecutor of Puritans to have been undone by it and was like to make so little of it as to the Ends of Discipline all men being compelled by the Presentments to receive the Sacrament that I never knew one to my best remembrance in 25 years time that I lived under the Bishops that was kept from the Sacrament except a Puritan that scrupled to take it kneeling And what was this to true Church-Government Sect. 17. Object But either they did it according to the established Law or not If they did the fault was in the Law and not in them If they did transgress the Law then the fault was in mens abuse and the Law and Order cannot be blamed Answ. A sad case to poor ignorant miserable souls that they must be left in obstinacy and deprived of Gods means of Reformation without Remedy because either the Law or Iudges must be excused The Iudges are the mouth of the Law to us that is Law in the issue to us which they unanimously call Law If the fault were in the Law it was time it should be altered if it was in the Bishops universally it was time they should be altered Let us but have a Remedy and enjoy Gods Ordinances which he that is the Churches Head and King hath appointed for our benefit and we have done Sect. 18. Object But may not Bishops when they Ordain Delegate what measure of Ministerial Power they please and if you never received more why should you use it Answ. A poor relief to the forsaken Church Deprive her of Government and then tell us that we had no power Is the Power desirable to us if the Ordinance were not desirable to the Church 2. What Power have Bishops and whence did they receive it to change the Office of Christs institution or his Apostles If so they may turn the three Orders which the Papists themselves say the Pope cannot alter into as many more Then they may create an Office for Baptizing only and another for the Lords Supper only and another for praying only and so of the rest which is worse then making Lay-elders or then taking away the Cup in the Sacrament Hath Christ by his Spirit instituted Church-offices and are they now at the Bishops power to transform them 3. If they had power to distribute the work in the exercise part to one and part to another yet they have no power to deprive the particular Churches of the whole or any part but one or more must do it and the Office must be the same and the power exercised to the edification and not the confusion and corruption of the Church Sect. 19. Object But the Keys were given only to the Apostles and not to the seventy Disciples nor to Presbyters Answ. 1. If the seventy were only Disciples and not Church-officers the Ancients and the English Bishops have been much mistaken that have so much urged it that Presbyters succeed them as Bishops do the Apostles But if they be Officers then they have the Keys 2. The Episcopal Divines even the Papists commonly confess that part of the Keys are given to the Presbyters and Christ gave them together 3. Were they given only to Apostles for themselves or to convey to others If to themselves only then no one hath them now If to convey to others then either to Apostles only as their Successors but there 's none such or to Patriarchs or Primates or Metropolitans or Archbishops only but none of this will please the Bishops or to Bishops only which I grant taking Bishops in the Scripture sense And I desire to see it proved that it was not a presumptuous Innovation in them whosoever they were that after the days of the Apostles Ordained a new sort of Presbyters in the Church that should have no power of the Keys 4. They that must use the Keys must have Power to use them But Parish Bishops must use them as the nature and necessity of the work doth prove Therefore Parish Bishops must have the Power If only one man in a Diocess of an hundred or two hundred Churches shall have the power of the Keys we may know after all the talk of Discipline what Discipline to expect Sect. 20. Object Why blame you Lay-chancellors Registers Proctors c. when you set up Lay-elders we are as well able to call Chancellors Ecclesiastical as you can call Lay-elders so Answ. I never pleaded for Lay-elders If other men erre will it justifie your error But I must tell you an unordained man in a single Parish having power only to assist the Pastor in Government is far unlike a Lay-Court to Govern all the Churches of a Diocess Sect. 21. Object Do not your Arguments against Bishops for excluding Discipline make as much for the casting out of Ministers of whom you complain in your Reformed Pastor for neglect of Discipline Ans. 1. The Nature of Prelacy as set up in England â—here only one man had the Government of so many Churches unavoidably excludeth it if the best men were Bishops till it be otherwise formed But the nature of a Parochial Episcopacy is fitted to promote it 2. Those Presbyters that I blamed for neglecting the higher acts of Discipline do yet keep away more prophane persons from the Lords Supper in some one Church then ever I knew kept away in all places under the Prelates 3. If Ministers sinfully neglect Discipline yet as Preachers and Guides in publick worship c. they are of unspeakable need and value to the Church But few Bishops of England preached ordinarily And 4. We are desirous that Bishops shall continue as Preachers but not as Diocesan excluders of Parochial Church-Discipline Sect. 22. Object By pretending to agree with them that say there were no Presbyters in Scripture times you would put down
by another that could not have any power to Rule him without that consent of his own and voluntary Condescension 5. As for the fifth sort that is The standing President of a Classis having no Negative voice I should easily consent to them for order and Peace for they are no distinct Office nor assâ—me any Government over the Presbyters And the Presbyterian Churches do commonly use a President or Moderator pro tempore And doubtless if it be lawful for a Month it may be lawful for a year or twenty years or quam diu se bene gâ—sserit and how many years had we one Moderator of our Assemblies of Divines at Westminster and might have had him so many years more if death had not cut him off And usually God doth not so change his gifts but that the same man who is the fittest this month or year is most likely also to be the fittest the next 6. And for the sixth sort viz. A President of a Classes having a Negative voice I confess I had rather be without him and his power is not agreeable to my Judgement as a thing instituted by God or fittest in it self But yet I should give way to it for the Peace of the Church and if it might heal that great breach that is between us and the Epâ—scopal Brethren and the many Churches that hold of that way but with these Cautions and Limitations 1. That they shall have no Negative in any thing that is already a duty or a sin for an Angel from heaven cannot dispense with Gods Law This I doubt not will be yielded 2. That none be forced to acknowledge this Negative vote in them but that they take it from those of the Presbyters that will freely give or acknowledge it For its a known thing that all Church-power doth work only on the Conscience and therefore only prevail by procuring Consent and cannot compell 3. Nor would I ever yield that any part of the Presbyters dissenting should be taken as Schismaticks and cast out of Communion or that it should be made the matter of such a breach This is it that hath broken the Church that Bishops have thrust their Rule on men whether they would or not and have taken their Negative voice at least if not their sole Jurisdiction to be so necessary as if there could be no Church without it or no man were to be endured that did not acknowledge it but he that denyeth their disputable Power must be excommunicated with them that blaspheme God himself And as the Pope will have the acknowledgement of his Power to be inseparable from a member of the Catholike Church and cast out all that deny it so such Bishops take the acknowledgement of their Jurisdiction to be as inseparable from a member of a particular Church and consequently as they suppose of the universal and so to deny them shall cut men off as if they denyed Christ. This savoureth not of the humility that Christ taught his followers 4. Nor would I have any forced to declare whether they only submit for Peace or consent in approbation nor whether they take the Bishops Negative vote to be by Divine Institution and so Necessary or by the Presbyters voluntary consent contract as having power in several cases to suspend the exercise of their own just authority when the suspension of it tendeth to a publike Good No duty is at all times a duty If a man be to be ordained by a Presbytery it is not a flat duty to do it at that time when the President is absent except in case of flat necessity why may not the rest of the Presbyters then if they see it conducible to the good of the Church resolve never to ordain except in case of such Necessity but when the President is there and is one therein which is indeed to permit his exercise of a Negative vote without professing it to be his right by any Institution It is lawful to ordain when the President is present it is lawful out of cases of Necessity to forbear when he is absent according therefore to the Presbyterian principles we may resolve to give him de facto a Negative voice that is not to ordain without him but in Necessity and according to the Episcopal principles we must thus do for this point of Ordination is the chief thing they stand on Now if this be all the difference why should not our May be yield to their Must be if the Peace of the Church be found to lye upon it But 5. I would have this Caution too that the Magistrate should not annex his sword to the Bishops censure without very clear reason but let him make the best of his pure spiritual Authority that he can we should have kept peace with Bishops better if they had not come armed and if the Magistrates had not become their Executioners 7. As to the seventh sort viz. A President of a Province fixed without any Negative voice I should easily admit of him not only for Peace but as orderly and convenient that there might be some one to give notice of all Assemblies and the Decrees to each member and for many other mattters of order this is practised in the Province of London pro tempore and in the other Presbyterian Churches And as I said before in the like case I see not why it may not be lawful to have a President quam diu se bene gesserit as well for a moneth or a year or seven years as in our late Assembly two successively were more as I remember so that this kind of Diocesan or Provincial Bishop I think may well be yielded to for the Churches Order and Peace 8. As to the eighth sort of Bishops viz. The Diocesan who assumeth the sole Government of many Parish Churches both Presbyters and People as ten or twelve or twenty or more as they used to do even a whole Diocess I take them to be intolerable and destructive to the Peace and happiness of the Church and therefore not to be admitted under pretence of Order or Peace if we can hinder them But of these we must speak more when we come to the main Question 9. As for the ninth sort of Bishops viz. A Diocesan Ruling all the Presbyâ—ers but leaving the Presbyters to Rule the People and consequently taking to himself the sole or chief Power of Ordination but leaving Censures and Absolution to them except in case of Appeal to himself I must needs say that this sort of Episcopacy is very ancient and hath been for many ages of very common reception through a great part of the Church but I must also say that I can see as yet no Divine institution of such a Bishop taken for a fixed limited officer and not the same that we shall mention in the eleventh place But how far mens voluntary submission to such and consent to be ruled by them may authorize them I have no mind to dispute
Institution not by inspired Apostles but by Ordinary Bishops then 1. They make all Presbyters to be jure Episcopali and Bishops only and their Superiours to be jure Divino as the Italians in the Council of Trent would have had all Bishops to depend upon the Pope But in this they go far beyond them for the Italian Papists themselves thought Presbyterie jure Divino 2. Either they may be changed by Bishops who set them up or not If they may be taken down again by man then the Church may be ruined by man and so the Bishops will imitate the Pope Either they will Reign or Christ shall not Reign if they can hinder it Either they will lead the Church in their way or Christ shall have no Church If man cannot take them down then 1. It seems man did not Institute them for why may they not alter their own institutions 2. And then it seems the Church hath universal standing unchangeable Institutions Offices and binding Laws of the Bishops making And if so are not the Bishops equal to the Apostles in Law making and Church Ordering and are not their Laws to us as the word of God and that word insufficient and every Bishop would be to his Diocess and all to the whole Church what the Pope would be to the whole 3. Moreover how do they prove that ever the Apostles gave power to the Bishops to institute the order of Presbyterie I know of no text of Scripture by which they can prove it And for Tradition we will not take every mans word that saith he hath tradition for his conceits but we require the proof The Papists that are the pretended keepers of Tradition do bring forth none as meerly unwritten but for their ordines inferiores and many of them for Bishops as distinct from the Presbyters but not for Presbyters themselves And Scripture they can plead none For if they mention such texts where Paul bids Titus ordain Elders in every City c. they deny this to be meant of Elders as now but of Prelates whom Titus as the Primate or Metropolitane was to ordain And if it be meant of Elders then they are found in Scripture and of Divine Apostolical Institution 4. If they were Instituted by Bishops after the Scripture was written was it by one Bishop or by many If by one then how came that one to have Authority to impose a new Institution on the universal Church If by many either out of Council or in if out of Council it was by an accidental falling into one mind and way and then they are but as single men to the Church and therefore still we ask how do they bind us If by many in Council 1. Then let them tell us what Council it was that Instituted Presbyterie when and where gathered and where we may find their Canons that we may know our order and what Auâ—hors mention that Council 2. And what authority had that Council to bind all the Christian world to all ages If they say it bound but their own Churches and that age then it seems the Bishops of England might for all that have nulled the Order of Presbyters there But O miserable England and miserable world if Presbyters had done no more for it then Prelates have done I conclude therefore that the English Prelacy either degraded the Presbyters or else suspended to ally an essential part of their office for themselves called them Rectors and in ordaining them said Receive the Holy Ghâ—st Whose sins thou dost remit they are remitted whose sins thou dost retain they are retained And therefore they delivered to them the Power of the Keyes of opening and shutting the Kingdom of Heaven which themselves make to be the opening and shutting of the Church and the Governing of the Church by Excommunication and Absolution And therefore they are not fit men to ask the Presbyters By what authority they Rule the Church by binding and loosing when themselves did expresly as much as in them lay confer the Power on them And we do no more then what they bid us do in our Ordination Yea they thereby make it the very work of our office For the same mouth at the same time that bid us tâ—ke authority to preach the word of God did also tell us that whose sins we remit or retain they are remitted or retained and therefore if one be an Essential or true integral part at least of our office the other is so too From all which it is evident that if there were nothing against the English Prelacy but only this that they thus suspend or degrade all the Presbyters in England as to one half of their offâ—ce it is enough to prove that they should not be restored under any pretence whatsoever of Order or Unity Argum. 5. THat Episcopacy which giveth the Government of the Chuâ—ch and management of the Keys of Excommunication and Absolution into the hands of a few Layâ—men while they take them from the Presbyters is nâ—t to be restored under any pretence of Vnity or Peace But such was the English Prelacy therefore c. The Major is plain because it is not Lay-men that are to be Church Governours as to Ecclesiastical Government This is beyond Question with all save the Congregational and they would not have two or three Lay men chosen but the whole Congregation to manage this business The Minor is known by common experience that it was the Chancelor in hâ—s Court with his assiâ—â—ants and the Register and such other meer Lay-men that managed this work If it be said that they did it as the Bishops Agents and Substitutes and therefore it was he that did it by them I answer 1. The Law put it in the Chancellors and the Bishopâ— could not hinder it 2. If the Bishops may delegate others to do their work then it seems Preaching and Ruling Excommunicaâ—ing and Abâ—olving may as well be done by Lay-men as Clergy men Then they may commission them also to administer the Sacraments And so the Ministry is not necessary for any of these works but only a Bishop to depute Lay-men to do them which is false and confusive Argum. 6. THat Episcopacy whâ—ch necessarily overwhelmeth the souls of the Bishops with the most hainous guilt of neglecting the many thousand souls whose charge they undertake is not to be restored for Order or Peace For men are not to be oveâ—whelmed with such hainous sin on such pretences But such is the English Prelacy and that not accidentally through the badness of the men only but unavoidably through the greatness of their charge and the Natural Impossibility of their undertaken work How grievous a thing it is to have the blood of so many thousands charged on â—hem may soon appear And that man that undertakes himself the Government of two or three or five hundred thousand souls that he never seeth or knoweth nor can possibly so Govern but must needs leave it undone except the shadow
sort with theirs for ours is of the first sort and if theirs be of the same we are both agreed And that the Lord Jesus Christ should settle one kind of Government de facto during Scripture time and change it for ever after is most improbable 1. Because it intimateth levity or mutability in a Law-giver so suddenly to change his Laws and form of Government either something that he is supposed not to have foreseen or some imperfection is intimated as the cause Or if they say that it was the change of the state of the body Governed viz. the Church I answer 2. There was no change of the state of the Church to necessitate a change of the kind of Officers and Government for as I shall shew anon there was need of more Elders then one in Scripture times and the increase of the Church might require an increase of Officers for Number but not for Kind There was as much need of assisting Presbyters as of Deacons I may well conclude therefore that he that will affirm a Change of the Government so suddenly must be sure to prove it and the rather because this is the Bishops own great and most considerable Argument on the other side when they pâ—ead that the Apostles themselves were Rulers of Presbyters therefore Rulers over Presbyters and many Churches should continue as Gods Ordinance many on the other side answer them though so do not I that this Ordinance was temporary during the Apostles times who had no Successors in Goveâ—nment to whâ—ch the Prelates reply that it s not â—â—agiâ—abâ—e that Christ should settle one sort of Church-Governmeâ—t for the first age and another ever after abolishing that first so soon and thaâ— they who affirm this must prove it For my part I am overcome by this Argument to allow all that the Apostolical pattern can prove laying aside that which depended on their extraordinary gifts and priviledges but then I see no reason but they should acknowledâ—e the â—oâ—ce of their own Mediâ—m and conclude it s not imâ—ginable that if God setâ—led â—ixed Bishops only over particular Congregations without any such order as subject Preâ—byters in the first age he should change this and set up subject Presbyters and many Churches under one man for ever after If they say that this is not a change of the speâ—ies but a growing up of the Church from Infancy to Maturity I answer It is a plain change of the Species of Government when one Congregation is turned into Many and when a new order of Officers viz. subject Presbyters without power of Ordination or Jurisdiction is introduced and the Bishops made Governours of Pastors that before were but Governours of the People this is plainly a new Species Else I say again let them not blame us for being against the right Species 3. The third Reaâ—on is this They that affirm a change not of the Governours but also of the very nature or kind of a particular Governed or Political Church from what it was in Scripture times do affirm a thing so improbable as is 〈◊〉 without very clear proof to be credited But such are they that affirm that Congregational Bishops were turned to Diocesan therefore c. The Church that was the object of the Government of a fixed Bishop in Scripture times was A competent Number of persons in Covenant with Christ or of Christians co-habiting by the appâ—intment of Christ and their mutual expressed consent united or associated under Christs Ministerial Teachers and Guides for the right worshipping of God in publick and the Edification of the Body in Knowledge and Holiness and the maintaining of obedience to Christ among them for the strength beauty and safety of the whole and each part and thereby the Pleasing and Glorifying God the Redeemer and Creator Iâ— would be too long rather then difficult to stand to prove all the parts of this Definition of the first particular Political Church That part which most concerneth our present purpose is the Ends which in Relations must enter the Definition which in one word is The Communion of Saints personally as Associated Churches consisting of many particular Churches are for the Communion of Saints by officers and Delegates And therefore this communion of Saints is put in our Creed next to the Catholick Church as the end of the combination I shall have occasion to prove this by particular Texts of Scripture anon A Diocesan Church is not capable of these Ends. What personal communion can they have that know not nor see not one aonther that live not together nor worship God together There is no more personal communion of Saints among most of the people of this Diocess then is between us and the inhabitants of France or Germany For we know not so much as the names or faces of each other nor ever come together to any holy uses So that to turn a Congregation into a Diocesan Church is to change the very subject of Government Obj. This is meer independency to make a single Congregation the subject of the Government Answ. 1. I am not deterred from any truth by Names I have formerly said that its my opinion that the truth about Church-Government is parcelled out into the hands of each party Episcopal Presbyterian Independents and Erastian And in this point in Question the Independents are most right Yet I do dot affirm nor I think they that this one Congregation may not accidentally be necessitated to meet in several places at once either in case of persecution or the age and weakness of some members or the smalness of the room But I say only that the Church should contain no more then can hold communion when they have opportunity of place and liberty and should not have either several settled Societies or Congregations nor more in one such Society then may consist with the Ends. And that these Assemblies are bound to Associate with other Assemblies and hold communion with them by the mediation of their Officers this as I make no doubt of so I think the Congregational will confess And whereas the common evasion is by distinguishing between a Worshipping Church and a Governed Chuch I desire them to give us any Scripture proof that a Worshipping Church and a Governed Church were not all one supposing that we speak of a settled society or combination I find no such distinction of Churches in Scripture A family I know may perform some worship and accordingly have some Government And an occasional meeting of Christians without any Minister may perform some Worship without Government among them But where was there ever a Society that ordinarily assembled for publick worship such as was performed by the Churches on the Lords dayes and held communion ordinarily in worship and yet had not a Governing Pastor of their own Without a Presbyter they could have no Sacraments and other publike Worship And where was there ever a Presbyter that was not a Chuâ—ch Governour
the Synagogues prove not this power which is much disputed Mat. 10.17 and 23.34 Luke 6.22 and 12.11 and 21.12 Acts 22.19 and 26 11. Yet at least excluding men their Synagogue Communion may Iohn 9.22 34. and 12.42 and 16.2 But because this argument leads us into many Controversies about the Jewish customes lest it obscure the truth by occasion in quarrels I shall pass it by 2. I find no particular Political Church in the New Testament consisting of several Congregations ordinarily meeting for communion in Gods Worship unless as the forementioned accidents might hinder the meeting of one Congregation in one place nor having half so many members as some of our Parishes When there is mention made of a Country as Iudea Galile Samaria Galatia the word Churches in the plural number is used Gal. 1.2 Acts 15.41 and 9.31 2 Cor. 8.1 But they 'l say These were only in Cities But further considâ—r there is express mention of the Church at Cenchrea which was no City and they that say that this was a Parish subject to Corinth give us but their words for it without any proof that ever I could see and so they may as well determine the whole cause by bare affirmation and prevent disputes The Apostle intimateth no such distinction Rom. 16.1 1 Cor. 11.18 20 22.16 When ye come together in the Church I hear that there be divisions among you When ye come together therefore into one place this is not to eat the Lords Supper 16. We have no such Custome nor the Churches of God Here the Church of Corinth is said to come together into one place And for them that say This is per partes and so that one place is many to the whole I answer the Apostle saith not to a part but to the whole Church that they come together in one place and therefore the plain obvious sence must stand till it be disproved And withall he calls the Christian Assemblies in the plural number Churches for its plain that it is of Assembly Customes that he there speaks So 1 Cor. 14. there is plainly expressed that it was a particular Assembly that was called the Church and that this Assembly had it in many Prophets Interpreters others that might speak Verse 4. He that Prophesieth Edifieth the Church that is Only that Congregation that heard And Verse 5. Except he interpret that the Church may receive Edifying And Verse 12. Seek that ye may excell to the Edifying of the Church Verse 19. In the Church I had rather speak five words with my understanding that I may teach others also And Verse 23. If therefore the whole Church be come together into one place and all speak with tongues One would think this is as plain as can be spoken to assure us that the whole Churches then were such as might and usually did come together for holy communion into one place So Verse 28. If there be no Interpreter let him keep silence in the Church And which is more lest you think that this was some one small Church that Paul speaks of he denominateth all other particular Congregations even Ordered Governed Congregations Churches too Verse 33. For God is not the author of confusion but of peace as in all the Churches of the Saints So that all the Congregations for Christian Worship are called All the Churches of the Saints And it seems all as well as this so stored with Prophets and gifted men that they need not take up with one Bishop only for want of matter to have made subject Elders of And Verse 34. Let your women keep silence in the Church for it is a shame for a woman to speak in the Church So that so many Assemblies so many Churches Obj. But it seems there were among the Corinthians more then one Congregation by the plural Churches Answ. 1. Many particular seasons of Assembling may be called many Assemblies or Churches though the peoole be the same 2. The Epistle was a Directory to other Churches though first written to the Corinthians 3. Those that say it was to Corinth and other City-Churches that Paul wrote need no further answer It seems then each City had but a Congregation if that were so 4 Cenchrea was a Church neer to Corinth to whom Paul might well know his Epistle would be communicated and more such there might be as well as that and yet all be entire free Churches So in Col. 4.16 And when this Epistle is read among you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea This Church was such as an Epistle might be read in which doubtless was an Assembly The whole matter seems plain in the case of the famous Church at Antioch Acts 11.26 A whole year they assembled themselves with the Church and taught much people Here is mention but of One Assembly which is called the Church where the people it seems were taught And its plain that there were many Elders in this one Church for Acts 13.1 it said There were in the Church that was at Antioch certain Prophets and Teachers And five of them are named who are said to Minister there to the Lord And though I do not conclude that they were all the fixed Elders of that particular Church yet while they were there they had no less power then if they had been such In the third Epistle of Iohn where there is oft mention of that particular Church it appeareth Verse 6. that it was such a Church as before which the â—rethren and strangers could bear witness of Gaius Charity And it s most probable that was one Assembly but utterly improbable that they travailed from Congregation to Congregation to bear this witness And Vers. 9 10. it was such a Church as Iohn wrote an Epistle to and which Diotrephes cast men out of which is most likely to be a Congregation which might at once hear that Epistle and out of which Diotrephes migâ—t â—asilier reject strangers and reject the Apostles letters then out of many such Congregations Gal. 1.22 When Paul saith he was Vnknown by face to the Churches of Iudea it is most likely that they were Churches which were capable of seeing and knowing his face not only by parts but as Churches And its likely those Churches that praised Luke and sent him with Paul as their chosen messenger were such as could meet to choose him and not such as our Diocesses are 1 Cor. 16.1 2. Paul gives order both to the Church of Corinth and the Churches of Galatia that upon the Lords day at the Assembly as it is ordinarily expounded they should give in their part for the relief of the Churches of Iudea So that it seems most likely that he makes Churches and such Assemblies to be all one Acts 14.23 They ordained them Elders Church by Church or in every Church Here it is confessed by those we plead against that Elders signifie not any subject
undertake more fully to wipe off this reproach for the learned adversaries are tall Cedars in knowledge in comparison of many of us and if men of parts do not grapple with them herein they will easily carry the vote in many mens judgements for they judge that the greater Schollars by far certainly have the better in the contest Sir We beseech you that you would improve your acquaintance in Antiquity for our help in this case Not that we would engage you in wrangling with particular men by name who will not want words but however you would evidence it that our Ordination by Presbyters is not void and of no effect I have this reason ready to give for this request for besides what I had formerly heard I was lately with some of those not of the meanest influence who urged Episcopacy as of absolute necessity affirming that this order the Church of God ever observed and that it was doubtless of Apostolical institution being a thing of Catholick tradition and that 's the best standard to intepret Scripture by What then are we arrived at that have forsaken the whole Church herein Though I am little versed in the Ancients yet I tell them we acknowledge that soon after the Apostles times the name Bishop came up as distinct fâ—om the Presbyters but then I call for their proof that the Primitive Bishops had the power of jurisdiction over Presbyters or that to him only ordination was appropriated I tell them also that we have certain evidence that in some Churches these Bishops were made by Presbyters so was the custom in Alexandria and when did ever the Church judge them to be no Bishops or Ministers And also of Tertullians Praesident probati quique Seniores and of Cyprians Salvo inter Collegas pacis concordiae vinculo and that doubtless if Cyprian be to be believed the Church was then ruled by the joint consent of its Pastors of whom one was indeed the President or Moderator who yet called himself compresbyter and the Presbyters sâ—atres not filios as it was of lâ—te This answer I have had from some of them that the Church in those times was much under the cloâ—d being persecuted and had not that liberty to settle Diocesan Episcopacy in that Glory which the Apostolical institution aimed at and that the Church was then what it could be and not what it would be Do you judge of its weight For my part I am most stumbled at the reading of Ignatius whom Dr. H. so strenuously dâ—fends and cannot tell how to evade that Testimony in the behalf of Episcopacy if it be indeed the testimony of the true Ignatius But methinks his phrase is much unlike either that of Clemens or of Cyprian in this case It s great pity that Dr. Bloudel wants his eyes and so we are hindred of enjoying of more of his labours in this point His Notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a very pretty on and it were well if we had fuller evidence added to that which he hath endeavoured after in his Preface to his Apology for Hierom. Or if your judgement about the power of every single Pastor were fully improved it would conduce much to the clearing of these controversies I could methinks be glad of the practice of those proposals which Bishop Usher hath made in a late printed sheet But these angry Brethren who now oppose us are of a higher strain But I run out too far and forget whom I am writing to Truly I am deeply sensible what mischief those seeds which are as yet but thin-sown as I may say may grow up to in time I know not how it is with yoâ— but with us I fear 〈◊〉 for one at least would be easiâ—y drawn to â—uch an opinion of us if the temptation were but somewhat stronger multitudes observing how câ—vil transactions have 〈◊〉 in a round begin also to think we shall also arive at our old Church-customs again now â—f thâ—se Episcopal 〈◊〉 judgement should but be dispersed moâ—e abroad how easily would it make these people think that we have dâ—luded them all this whiâ—â— and so will not regard us Alas that a sad thought is it if I should study and preach and pray for mens souls and yet be reâ—ected as one that had no chaâ—ge of them as a Mâ—nister laid on me for God We thank you for what you said in your Christian Concord and 〈◊〉 you would enlarge further on this Subject as you see convenient That the striplings in the Ministry may be furnished with arguments against our 〈…〉 such able hands as yours are I have doâ—e only I shall desire your pardon for my interrupting you in your other business and if I shall hereafter crave your assistance and direction iâ— some cases I pray you excuse me if uncivil and vouchsafe to let me hear from you for I am about to settle where the charge is great The Lord continue you 〈◊〉 us that you may be further an instrument of good I rest Ian. 8. 1657. Your Affectionate friend and weak Brother M. E. Assert Those who nullifie our present Ministry and Churches which have not the Prelatical Ordination and teach the people to do the like do incur the guilt of grievous sin CHAP. I. Sect. 1. FOR the making good this Assertion 1. I shall prove that they groundlesly deny our Ministry and Churches and 2. I shall shew thâ— greatness of their sin In preparation to the first I must 1. Take some notice of the true Nature of the Ministerial function and 2. Of the Nature and Reasons of Ordination Sect. 2. We are agreed ore tenus at least that the Power and Honour of the Ministry is for the Work and the Work for the Ends which are the revelation of the Gospel the application or conveyance of the benefits to men the right worshiping of God and right Governing of his Church to the saving of our selves and our people and the Glorifying and Pleasing God Sect. 3. So that A Minister of the Gospel is an Officer of Iesus Christ set apart or separated to preach the Gospel and thereby to convert men to Christianity and by Baptism to receive Disciples into his Church to congregate Disciples and to be the Teachers Overseers and Governours of the particular Churches and to go before them in publick worship and administer to them the special Ordinances of Christ according to the word of God that in the Communion of Saints the members may be edified preserved and be fruitful and obedient to Christ and the Societies well ordered beautified and strengthened and both Ministers and People saved and the Sanctifier Redeemer and the Father Glorified and Pleased in his People now and for ever Sect. 4. In this Definition of a Minister 1. It is supposed that he be competently qualified for these works For if the Matter be not so far Disposed as to be capable of the Form it will not be informed thereby There are some Qualifications necessary
a Power to be a servant to all and to do the work And therefore that the first Question is Whether the great burden and labour of Ministerial service may be laid on any man without Ordination by such as our English Prelates Or whether all men are discharged from this labour and service on whom such Prelates do not Impose it If Magistrates Presbyters and People conspire to call an able man to the work and service of the Lord whether he be justified for refusing it what ever the Church suffer by it meerly because the Prelates called him not Sect. 24. Though the forementioned works do all belong to the Office of the Ministry yet there must be Opportunity and a particular Call to the exercise of them before a man is actually obliged to perform the several acts And therefore it was not without sence and reason that in Ordination the Bishop said to the Ordained Take thou authority to Read or to preach the word of God when thou shalt be threunto lawfully called Not that another call of Authority is necessary to state them in the office or to oblige them to the Duty in General But we must in the invitation of people or their consent to hear us or other such advantagious accidents prudently discern when and where we have a Call to speak and exercise any act of our Ministry Even as a Licensed Physitian must have a particular Call by his Patients before he exercise his skill This call to a particular act is nothing else but an intimation or signification of the will of God that hic nunc we should perform such a work which is done by Providence causing a concurrence of such inviting Circumstances that may perswade a prudent man that it is seasonable Sect. 25. A man that is in general thus obliged by his office to do all the formentioned works of the Ministry that is when he hath a particular call to each may yet in particular never be obliged to some of these works but may be called to spend his life in some other part of the Ministry and yet be a compleat Minister and have the obligation and Power to all upon supposition of a particular Call and not be guilty of negligence in omitting those other parts One man man may live only among Infidels and uncalled ones and so be obliged only to Preach the Gospell to them in order to Conversion and may die before he sees any ready to be baptized Anoâ—her may be taken up in Preaching and Baptizing and Congregating the Converted and never be called to Pastoral Rule of a particular Church Another may live in a Congregated Church where there is no use for the Discipling-Converting-Preaching of the Gospel and so may have nothing to do but to Oversee that particular Church and Guide them in holy Worship And in the same Church if one Ministers parts are more for Publick preaching and anothers more for Private instruction and acts of Guidance and Worship if one be best in expounding and another in lively application tâ—ey may lawfully and â—itly divide the work between them and it shall not be imputed to them for unfaithfulnss and negligence that one forbeareâ—h what the other doth For we have our guifts to the Churches edification Thus Paul saith he was not sent to Baptize but to Preach the Goâ—pel Not that it was not in his Commission and a work of his office but quoad exercitium he had seldome a second particular Call to exercise it being taken up with that Preaching of the Gospel and settling and confirming Churches which to him was a greater work Sect. 26. This Ministry before desâ—râ—bed whether you call it Episcopatum Sacerdotium Presbyteratum or what else is fit is but one and the same Order for Deacons are not the Ministers defined by us It is not distinguished into various Species Even the Patrons of Prelacy yea the Schoolmen and other Papists themselves do ordinarily confess that a Prelate and Presbyter differ not Ordine but only Gradu So that it is not another office that they ascribe to Prelates but only a more eminent Degree in the same Office And therefore they themselves affirm that in Officio the Power of Ordination is in both alike the office being the same But that for the honour of the Degree of Prelacy for the unity of the Church Presbyters are hindered from the Exercise of that Ordination which yet is in their Power and Office Sect. 27. As far as Ordination is a part of the Ministerial Work it is comprised in the forementioned acts of Congregating Teaching Ruling c. and therefore is not left out of the Definition as it is a duty of the office though it be not expâ—essed among the Efficient causes for the reason above mentioned and because I am now more distinctly to treat of it by it self and to give you fuâ—ther reasons hereof in the explication of the Nature and Ends of this Ordination CHAP. II. Of the Nature and Ends of Ordination Sect 1. THat we may know how far the Ordination in question is necessary to the Ministry and whether the want of it prove a Nullity we must first enquire what goes to the laying of the Foundation of this Relation and how many things concur in the efficiency and among the rest what it is that the Ordainers have to do as their proper part and what are the reasons of their Power and Work Sect. 2. As all that deserve the name of men are agreed that there is no Power in the world but from God the Absolute Soveraign and first Cause of Power so all that deserve the name of Christians are agreed that there is no Church Power but what is from Christ the head and Soveraign King of the Church Sect. 3. As the will of God is the Cause of all things And no thing but the Signification of it is necessary to the conveying of meer Rights So in the making a man a Minister of the Gopel there needeth no other principal efficient cause then the Will of Jesus Christ nor any other Instrumental Efficient but what is of use to the signifying of his Will So that it is but in the nature of signs that they are Necessary No more therefore is of Absolute Necessity but what is so necessary to signifie his will If Christs will may be signified without Ordination a man may be a Minister without it Though in other respects he may be culpable in his entrance by crossing the will of Christ concerning his duty in the manner of his proceedings Sect. 4. There is considerable in the Ministry 1. Beneficium 2. Officium 1. The Gospel pardon salvation-Ordinances are those great Benefits to the sons of men which the Ministery is to be a means of conveying to them And is it self a Benefit as it is the means of these Benefits In this respect the Ministry is a Gift of Christ to the Church and his Donation is the necessary act for their
if Pastor must cease when Ordination ceaseth For though wâ—thout Pastors there may be communities of Christians which are parts of the universal Church yet there can be no Organized Political Churches For 1. Such Churches consist essentially of the Directing or Ruling Part and the Ruled Part as a Republick doth 2. Such Churches are Christian Associatioâ—s for Communion in such Church Ordinances which without a Pastor cannot ordinarily at least be administred And therefore without a Pastor the Society is not capable of the End and therefore not of the form or name though it be a Church in the fore-granted sence Nay indeed if any should upon necessity do the Ministerial work to the Church and say he did it as a Private man it were indeed but to become a Minister pro tempore under the name of a private man If Paul had not his Power to destruction but to Edification neither have Prelates And therefore the Acts are null by which they would destroy the Church Their Power of Ordering it such as they have occasionally enableth them to disorder it that is If they miss in their own work we may submit but they have no authority to destroy it or do any thing that plainly conduceth thereunto Sect. 29. The ceasing of Ordination in any place will not either disoblige the people from Gods publick Worship Word Prayer Praise Sacraments Neither will it destroy their Right to the Ordinances of God in Church communion But this it should do if it should exclude a Ministry therefore c. The Major is proved 1. In that the Precept for such Publick worship is before the precept for the right ordering of it He that commandeth the Order supposeth the thing ordered 2. The precept for publick worshâ—p is much in the Law of Nature and therefore indispensable and it is about the great and Necessary duties that the honour of Gods add saving of men and preservation of the Church lieth on It is a standing Law to be observed till the coming of Christ. And the Rights of the Church in the excellent Benefits of Publick Ordinances and Church order is better founded then to depend on the Will of ungodly Prelates If Prince and Parliament faâ—l and all the Governours turn enemies to a Common-wealth it hath the means of Preservation of it self from ruine lest in its own hands or if the Common-wealth be destroyed the Community hath the Power of self-preservation and of forming a Common-wealth again to that end The life and being of States specially of mens eternal happiness is not to hang upon so slender a peg as the corrupt will of a few Superiours and the mutable modes and circumstances of Government nor a Necessary End to be wholly laid upon an uncertain and oft unnecessary means The children lose not their Right to Food and Rayment nor are to be suffered to famish when ever the Steward falls out with them or falls asleep or loseth the Keyes Another servant should rather break open the doors and more thanks he shall have of the Father of the family then if he had let them perish for fear of transgressing the bounds of his calling If incest that capital disorder in procreation were no incest no crime but a duty to the Sons and daughters of Adam in case of Necessity because Order is for the End and thing ordered then much more is a disordered preservation of the Church and saving of souls and serving of God a duty and indeed at that time no disorder at all Sect. 30. 7. Moreover if the failing of Ordination should deprive the world of the preaching of the word or the Churches of the great and necessary benefits of Church Ordinances and Communion then one man yea thousands should suffer and that in the greatest matters for the sin and wilfulness of others and must lie down under such suffering lest he should disorderly redress it But the consequent is against all Justice and Reason Therefore the Antecedent is so to Sect. 31. In a word it is so horrid a conclusion against Nature aâ—d the Gospel and Christian sence that the honour of God the fâ—uits of Redemption the being of the Church the salvation or comfort of mens souls must all be at the Prelates mercy that a considerate Christian cannot when he is himself believe it that it should be in the power of heretical malicious or idle Prelates to deny God his honour and Christ the fruit of all his sufferings aâ—d Saints their Comforts and sinners their salvation and this when the remedie is before us and that it is the will of God that all these evils should be chosen before the evil of an unordained Ministry this is an utterly incredible thing Sect. 32. Argument 2. Another Argument may be this If there may be all things essential to the Ministry without humane Ordination then this Ordination is not of Necessity to its Essence But the Antecedent is true therefore so is the consequent That there be a people qualified to receive a Pastor and persons qualified to be made Pastors and that God hath already determined in his Law that Pastors there shall be and how they shall be qualified is past all dispute So that nothing remains to be done by man Ordainers Magistrates or People but to determine who is the man that Christ describeth in his Law and would have to be the Pastors of such a flock or a Minister of the Gospel and then to solemnize his entrance by an Investiture And now I shall prove that a man may be a Minister without the Ordainers part in these Sect. 33. If the will of Christ may be known without Ordination that this man should be the Pastor of such a People or a Minister of the Gospel then may a man be a Minister without Ordination But the will of Christ may be known c. ergo Sect. 34. Nothing needs proof but the Antecedent For it is but the signification of the will of Christ that conferreth the Power and imposeth the Duty And that his will is sometime signified concerning the individual person without Ordination is apparent hence 1. The Description of such as Christ would have to preach the Gospel is very plain in his holy Canons in the Scripture 2. His Gifts are frequently so eminent in several persons as may remove all just occasion of doubting both from the persons themselves and others 3. Their suitableness to a People by interest acquaintance c. may be as notable 4. The Peoples common and strong affection to them and theirs to the People may be added to all these 5. There may be no Competitor at all or none regardable or comparable and so no controversie 6 The Necessities of the People may be so great and visible that he and they may see that they are in danger of being undone and the Church in danger of a very great loss or hurt if he deny to be their Pastor 7. The Magistrate also may call and command him
to the work 8. The People and he may consent and they may unanimously choose him and he Accept their choice And in all these the will of Christ is easily discerned that this is the person whom he would have to undertake the Ministry Sect. 35. For 1. Where â—â—ere are so many evident signs of his Wills and Characters agreeing to the description in the Law there the will of Christ maâ— be discerned and it may be known that this is the described person But these are here supposed oâ— enough of these And indeed it is no very strange thing for all or almost all these to coâ—cur where there are persons of excellent qualifications Sect. 36. And 2. Where there is no Controversie or room for a Controversie the determination may be made without a Judge The Principal reason and use of Ordainers is that there may be standing Judges of the fitness of men to prevent the hurt of the Church by the withdrawing of the Worthy and the intrusion of the unworthy But here is no Controversie or place for Controversie therefore c. Sect. 37. But I suppose some will say that Though the Approbation of the Ordainers be not alwaies of Necessity because the person may be easily known without them yet their Investing the person with the Power iâ— of Necessity because without that he is but a person fit for the Office but cannot receive it till some authorized person shall deliver it Because the great mistake is involved in this objection I shall answer it fully Sect. 38. The Law it self is it that directly gives the Power and Imposeth the Duty when the person is once determined of that falls under it There needs no more but the signification of the Wâ—ll of Christ to confer the Power or Benefit or impose the Duty As an act of Oblivion pardoneth all the described persons and an Act that imposeth any burden or office upon every man of such or such an estate or parts doth immediately by it self oblige the persons though some Judges or others may be appointed to call out the persons and see to the execution who do not thereby impose the duty so is it in this case Gods Law can Authorize and oblige without an Ordainer sometimes Sect. 39. The Investiture performed in Ordination by man is not the first Obligation or Collation of the Power but only the solemnization of what was done before And therefore though it be necessitate praecepti a duty and ordinarily necessary to Church Order and preservation yet is it not necessary to the Being of the Ministerial Office or Power Sect. 40. And this will be made apparent 1. From the common nature of all such subsequential Investitures and inaugurations which are necessary to full possession and exercise of Power sometimes but not to the first being of it nor to the exercise neither in cases of Necessity when the Investiture cannot conveniently be had Sect. 41. Ordination as to the Investing act is no otherwise necessary to the Ministry then Coronation to a King or listing to a Souldiour or solemn investiture and taking his Oath to a Judge or other Magistrate c. But these are only the solemn entrance upon Possession and exercise of Power supposing a sufficient Title antecedent and in cases of Necessity may be unnecessary themselves and therefore so is it here as a like case Sect. 42. 2. If want of Investiture in cases of Necessity will not excuse the determinate person from the burden of the Ministerial work then will it not prove him destitute of the Ministerial Authority For every man hath Authority to do his Duty in that he is obliged to it But the Antecedent is plain If once I know by certain signs that I am a man that Christ requireth to be imployed in his work I durst not totally forbear it in a case of such exceeding moment for want of the regular admittance when it cannot be had while I know that the work is the End and the Ordination is but the means and the means may promote the end but must not be pleaded against the End nor to destroy it it being indeed no Means when it is against the end Ordination is for the Ministry and the Ministerial Office for the Work and the Work for Gods honour and mens salvation And therefore God must be served and men must be saved and the Ministry to those ends must be used whether there be Ordination to be had or not Necessity may be laid upon us without Ordination and then woe to us if we preach not the Gospel The Law can make Duty without an Ordainer Sect. 43. If this were not so a lazy person that is Able for the Ministry might by pleasing or bribing the Ordainers be exempted from abundance of duty and escape the danger of Guilt and Judgement upon his Omission And truly the burden is so great to flesh and blood if men be faithful in their Office the labour so uncessant the people so unconstant ungrateful and discouraging the worldly honours and riches so tempting which may bâ— had in a secular life with the study and cost that fits men for the Ministry and the eneâ—ies of our work and us aâ—e so many and malicious and times of persecution so frequent and unwelcome that if it were but in the Prelates power to exempt all men at their pleasure from all the trouble and care and danger and sufferings of the Ministery they would have abundance of Solicitors and Suitors for a dispensation especially where the Love of God and his Church were not very strong to prevail against temptations for this would free them from all fear Sect. 44. 3. If a man and woman may be truly husband and Wife without a solemn Marriage then a Minister and People may be truly conjoined in their Relations and Church-State without his solemn Ordination For these are very neer of a Nature A private Contract between themselves may truly make them Husband and Wife and then the standing Law of God conveyeth to the man his Power and obligeth him and the woman to their duties without any Instrumental investiture And yet if there be opportunity it is not lawful for any to live together in this relation without the investiture of Solemn Matrimony for Order sake and to prevent the fornication and bastardy that could not be avoided if Marriage be not Ordinarily publick Just so it is a very great sin to neglect Ordination ordinarily and where it may be had and tendeth to the bastardy of the Ministry and of Churches and soon would most be illegitimate if that course were taken And yet if Pastor and People go together without Ordination upon private Contract in case of Necessity it is lawful And if there be no Necessity it is sinful but yet doth not Null the Baptism and other Ministerial administrations of any such person to the Church of Christ or the upright members Sect. 45. 4. If a man may be a true
occasioning the disorders of other men It s better that men be disorderly saved then orderly damned and that the Church be dissorderly preserved then orderly destroyed God will not alllow us to suffer every Thief and Murderer to rob or kill our neighbours for fear lest by defending them we occasion men to neglect the Magistrate Nor will he allow us to let men perish in their sickness if we can help them for fear of encouraging the ignorant to turn Physitians 2. There is no part of Gods service that can be used without occasion of sin to the perverse Christ himself is the fall as well as the rising of many and is a stumbling stone and Rock of offence and yet not for that to be denyed There is no just and reasonable cause of mens abuse in the doctrine which I here express 3. True Necessity will excuse and Justifie the unordained before God for exercising their Abilities to his service But pretended counterfeit necessity will not Justifie any And the final judgement is at hand when all things shall be set strait and true Necessity and counterfeit shall be discerned 4. Until that day things will be in some disorder in this world because there is sin the world which is the disorder But our Remedies are these 1. To teach men their duties truly and not to lead them into one evill to prevent another much less to a mischief destructive to mens souls to prevent disorder 2. The Magistrate hath the sword of justice in his hand to restrain false pretenders of Necessity and in order thereto it is he and not the pretender that shall be judge And 3. The Churches have the Power of casting the pretenders if the case deserve it out of their communion and in order thereto it is not he but they that will be Judges And other remedies we have none till the last day Sect. 54. Quest. But what would you have men do that think there is a Necessity of their labours and that they have Ministerial abilities Answ. 1. I would have them lay by pride and selfishness and pass judgement on their own Abilities in Humility and self-denyal If their Corruptions are so strong that they cannot that is they will not do this that 's long of themselves 2. They must not pretend a Necessity where is none 3. They must offer themselves to the Tryal of the Pastors of the Church that best know them 4. If in the judgement of the godly able Pastors that know them they are unfit and there is no need of them they must acquiesce in their judgement For able Godly men are not like to destroy the Church or envy help to the souls of men 5. If they have cause to suspect the Pastors of Corruption and false judgement let them go to the other Pastors that are faithfull 6. If all about us were corrupt and their judgements not to be rested in and the persons are assured of their Ability for the Ministry let them consider the State of the Church where they are And if they are sure on Consultation with the wisest men that there is a Necessity and their endeavours in the Ministry are like to prevent any notable hurt without a greater hurt let them use them without Ordination if they cannot have it But if they find that the Churches are so competently supplied without them that there is no Necessity or none which they can supply without doing more hurt by offence and disorder then good by their labours let them forbear at home and go into some other Countries where there is greater need if they are fit there for the work if not let them sit still Sect. 55. Argument 4. If unordained men may Baptize in case of Necessity then may they do other Ministerial works in case of Necessity But the Antecedent is the opinion of those that we now dispute against And the Consequence is grounded on a Parity of Reason No man can shew more for appropriating the Eucharist then Baptisme to the Minister CHAP. IV. An uninterrupted Succession of Regular Ordination is not Necessary Sect. 1. HAving proved the Non-necessity of Ordination it self to the Being of the Ministry and Validity of their administrations I may be the shorter in most of the rest because they are sufficiently proved in this If Ordination it self be not of the Necessity which the adversaries do assert then the Regularity of Ordination cannot be of more Necessity then Ordination itself Much less an uninterrupted Succession of such Regular Ordination Yet this also is asserted by most that we have now to do with Sect. 2. By Regular Ordination I mean in the sence of the adversaries themselves such as the Canons of the Church pronounce not Null and such as by the Canons was done by such as had Authority to do it in special by true Bishops even in their own sence Sect. 3. And if the uninâ—errupted succession be not Necessary then neither is such Ordination at this present Necessary to the being of the Ministry For if any of our predecessors might be Ministers without it others in the like case may be so too For we live under the same Law and the Office is the same thing now as it was then Sect. 4. Argument 1. If uninterrupted Regular Ordination of all our Predecessors be Necessary to the Being of the Ministry then no man can know that he is truly a Minister of Christ. But the Consequent is false and intolerable therefore so is the Antecedent Sect. 5. The truth of the Minor is apparent thus 1. If we could not be sure that we are true Ministers then no man could with comfort seek the Minstry nor enter into upon it For who can have encouragement to enter a calling when he knows not whether indeed he enter upon it or not and whether he engage not himself in a course of sin and be not guilty as Vzza of medling with the Ark unlawfully especially in so great and tender a case where God is so exceeding jealous Sect. 6. And 2. who can go on in the Calling of the Ministry and comfortably do the work and bear the burden that cannot know through all his life or in any administration whether he be a Minister or a Usurper What a damp must it cast upon our spirits in Prayer Praise administration of the Eucharist and all publick worship which should be performed with the greatest alacrity and delight when we remember that we are uncertain whether God have sent us or whether we are usurpers that must one day hear Who sent you Whence had you your Power and who required this at your hands Sect. 7. And the Consequence of the Major that we are all uncertain of our Call and office both Papists and Protestants is most clear in case of the Necessity of such successive Ordination For 1. No man ever did to this day demomstrate such a succession for the Proof of his Ministry Nor can all our importunity
prove It hath been usual for Princes to decase bad Priests and heretical or contentious Bishops and to correct disorders and restrain usurpations of Prelates among themselves And if any such thing be now done by our present Governours I know not any thing of that necessity in the English Species of Prelacy as will warrant us to dâ—sobey them Sect. 8. And it is a thing that is inconsistent with the Peace and Unity of these Churches Which is another reason For 1. We have seen the ill effects of it which I am not willing to open to the worst 2. And the multitude of the most conscientious people are against it 3. And the generality of the most conscionable faithful Ministers are against it So that it could not be restored without the apparent ruine of these Churches 4. And a Learned Reverend Assembly of Divines chosen out of the several Counties by a Parliament were against it 5. And many Parliaments have been against it 5. And the generality of their adherents in the two Nations that then lived in their Power have taken a Solemn Covenant against it Not against all Episcopacy but against the English sort of Prelacie So that it cannot be restored without incomparably much more hurt then the continuance of it would have done good and without setting all these Churches on a flame So far is it now from being a likely means of Unity or Peace among us Sect. 9. And if yet they plead the obligation of the ancient Laws which is most insisted on by many I must by way of just excuse remember them of one thing which its like they do not forget that if those Laws are still in force to oblige us to seek Ordination from the Prelates and to Authorize the Prelates to Ordain notwithstanding the Laws of later Powers that have repealed them then it must needs follow that those later Powers are taken for no Powers and consequently that the same Laws do oblige the Prelates to put the Oath of Allegiance and Supremacy as to some other Power upon the Oâ—dained before they lay hands upon them and oblige the Ordained to take those Oaths as well as to be so Ordained For if they be yet of force in one they are of 〈◊〉 in both And so no man can be Ordained by you 〈…〉 guilty of that which the present Lawes make 〈…〉 forfeiting his life which I know nothing in the 〈…〉 him to do 〈…〉 think I may conclude that it is your own judgement that men should rather forbear your Ordination then hazard their lives or violate the present Laws because when a Declaration or Order came forth not long ago prohibiting men of your perswasion that had been sequestred to Preach or Administer Sacraments the generality of you presently obeyed it and some wrote for the forbearance that they practised And if an Ordained man should obey the present power by forbearing to preach and administer Sacraments or may forbear these to escape a temporal danger much more may men do so about your sort of Ordination Sect. 11. Moreover 4. We shall be guilty of a fixed Schism among the Refoâ—â—ed Churchâ—s and of making the healing of our breaches impossible if by our compliance we own your dividing Principle that No other are true Ministers or Churches but such as have your Manner of Ordination For by this Rule all the Ministers in these and other Protestant Nations must be degraded or taken for no Ministers and all the Churches for no true Churches though perhaps they may be confessed Christian Communities Nor the Ordinances and administrations true And do you think these are likely terms for Peace Will they ever be yielded to by so many Churches Or is it a desirable thing Should Rome be so much gratified And our Churches ruined and the souls of millions cast away and sacrificed to your opinions or Peace While your Prelacy pretended to no more but to be the best sort of Government and your Church to be the best of Churches we could submit to you in all things that were not flatly sinful But when you will be the only Churches and unchurch all others even the most flourishing Churches for knowledge and holiness and when you must be the only Ministers and others must be none unless they will be Ordained by you this is enough to put a sober man to a stand whether he shall not be guilty of notorious schism by complying with so schismatical a principle if he subject himself voluntarily to a Prelacy that hath such principles and pretences and to an Ordination that is administred on these grounds and terms This was not the ground nor these the principles of the former English Prelates and therefore we were more capable of subjection to them or Communion with them We could have lived in their Communion and in the Communion of the rest of the Protestant Churches that have no Prelacy But if by innovation you have made such a change as that we must separate from all the Reformed Churches and Ministers that have not your kind of Ordination if we will be your subjects or be Ordained by you according to your grounds its time for us to look about us that we escape that separation and schism that you would lead us into and engage us in by your way of Ordination Sect. 12. Among your selves there are many that affirm that if the Pope would have been content with his old Patriarchal Power and principium unitatis or primacy of Order and wave his last four hundred years determinations or at least not obtrude them on other Churches as Bishop Bromhall speaks they could have held communion with him that now cannot If Rome would have been content to be a Member of the Catholick Church though pretendedly the noblest they could have owned it But when it will be The Catholick Church and separate it self from all the rest unchurching all that are not subject to them and united in their Government they then drive us further from Communion with them Imitate them not in any degree in this Notorious schiâ—m and separation Be contented to be Ministers and Churches and tell not Christ he hath none but you and such as you and tell not Satan that the Kingdom of Christ is thus cut short to the honour or rejoycing of his adversary Sect. 13. It was not so ridiculous as sad to me to read in Mr. T. Ps. Self-revenger against Mr. Barlee pag. 37. and Ordination called a Notorious Comoe Tragedie equally sad and ridiculous which he and others lately acted in Daintry Church intituled by the Actors An Ordination of Ministers but by many of the Spectators An Ordination of Lay-Preachers to be Lay-preachers still and without repentance for ever uncapable of the Priesthood by being Ordained by such Priests as were uncapable of Ordaining Thus Mr. P. Sect. 14. And it seems he was of the same judgement whoever he was that would have abused Bishop Vsher by giving out that he told him that as
in other passages of Scripture had the power of Ordination and that it belonged not only to the Apostles and Evangelists and such as they call Archbishops but that the fixed Bishops of particular Churches had it Sect. 3. The Minor I prove thus that our Ordination is by Scripture Bishops The Scripture Bishops were the Pastors of Particular Churches having no Presbyters subject to them Most of our Ordainers are such Pastors therefore most of our Ordainers are Scripture Bishops Sect 4. The Major is asserted at large by the foresaid 〈◊〉 Dr. H. H. Annot. in Art 11. b. p. 407. Where he shews 〈◊〉 though this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also 〈◊〉 second Order in the Church is now only in use for them under 〈◊〉 name of Presbyters yet in the Scripture times it belonged princâ—pally if not only to Bishops there being no evidence that any of 〈◊〉 second order were then instituted So that the Scripture Bishops were the Pastors of single Churches having no Presbyters under them for there were no inferiour Presbyters that had not the Power of Ordination instituted in those times This therefore may be taken as a granted truth Sect. 5. And that our Ordainers are such is commonly known 1. They are Pastors it is but few of the Prelates that denyed this They are Rectors of the People and have the Pastoral charge of souls 2. They are Pastors of Particular Churches 3. They have for the most part at least no subject or inferiour Presbyters under them therefore they are Scripture Bishops Sect. 6. Object The difference lyeth in another point The Scripture Bishops had the Power of Ordination Your Pastors have not the Power of Ordination thereefore they are not the same Answ. That is the thing in Question I am proving that they have the power of Ordination thus In Scripture times all single Pastors of single Churches had the Power of Ordination there being no other instituted But our Ordainers are the single Pastors of single Churches and of Christs institution therefore they have the Power of Ordination If the Pastors now are denyed to be such as were instituted in Scripture times 1. Let them shew who did institute them and by what authority 2. The sole Pastors of particular Churches were instituâ—ed in Scripture times But such are ours in question therefore c. Sect. 7. There is no sort of Pastors lawfull in the Church but what were instituted in Scripture times But the sort of Pastors now in question are lawfull in the Church therefore they were instituted in Scripture times The Minor will be granted us of all those that were Ordained by Prelates They would not Ordain men to an office which they thought unlawful The Major is proved thus No sort of Pastors are lawful in the Church but such of whom we may have sufficient evidence that they were instituted by Christ or his Apostles But we can have sufficient evidence of none but such as were instituted in Scripture times that they were instituted by Christ or his Apostles therefore no other sort is lawfull The Major is proved in that none but Christ and such as he committed it to have power to institute new Holy Offices for Worship in the Church But Christ hath committed this to none but Apostles if to them therefore c. Whether Apostles themselves did make any such new Office I will not now dispute but if they did 1. It was by that special Authority which no man since the planting of the Churches by them can lay claim to or prove that they have 2. And it was by that extraordinary guidance and inspiration of the Holy Ghost which none can manifest to have been since that time communicated Sect. 8. Moreover if there were a Power of instituting new Offices in the Church since Scripture times it was either in a Pope in Councils or in single Pastors But it was in none of these not in a Pope for there was no such Creature of long time after much less with this authority Not in a Council For 1. None such was used 2. None such is proved 3. Else they should have it still Not in every Bishop as will be easily granted Sect. 9. If such a Power of instituting New Church-Offices were after Scripture times in the Church then it is ceased since or continueth still Not ceased since For 1. The Powers or officers then lâ—â—t continue still therefore their authority continueth still 2. There is no proof that any such temporary power was given to any since Scripture times Nor doth any such continue still Otherwise men might still make us more New Offices and so we should not know when we have done nor should we need to look into Scripture for Christs will but to the will of men Sect. 10. Argument 2. No men since Scripture times had power to change the Institutions of Christ and the Apostles by taking down the sort of Pastors by them established and setting up another sort in their stead But if there be lawful Pastors of particular Churches that have not power of Ordination then men had power to make such a change For the sort of Pastors then instituted were such as had but one Church and were themselves personally to guide that Church in actual Worship and had the power of Ordination and there was no subject Presbyters nor no single Pastors that had not the Power of Ordination All single Pastors of particular Churches had that Poâ—er then But all or almost all such single Pastors of particular Churches are by the Dissenters supposed to be without that Power now Therefore it is by them supposed that Christs form of Church Government and sort of Officers are changed and consequently that men had power to change them for they suppose it lawfully done Sect. 11. Argument 3. The Pastors of City Churches may ordain especially the sole or chief Pastors Many of our present Ordainers are the Pastors of City Churches and the sole or chief Pastors in some Places therefore they may Ordain The Major is proved from the doctrine of the Dissenters which is that every City Church should have a Bâ—shop and that every Bishop is the chief and sometimes only Pastor of a City Church If they say that yet every Pastor though the sole Pastor of a City Church is not a Bishop I answer that then they will infer the same power of changing Scripture Institutions which I mentioned and disproved before Let them prove such a Power if they can Sect. 12. The Minor is undenyable and seen de facto that many of our Ordainers are such Pastors of City Churches and that of two sorts some of such Cities as have both the Name and Nature of Cities And some of such Cities as have truly the nature but in our English custom of speech have not the name such as are all Corporations in the several Market Towns of England Sect. 13. Argument 4. Those Pastors that have Presbyters
our Ordination is Valid The Major is proved from 1. Tim. 4.14 Neglect not the gift that is in thee which was given theâ— by Prophecy with the laying on of the hands of the Pres-Presbyterie Also from Act. 13.1 2 3. They were the Prophets and Teachers of the Church of Antioch that imposed hands on Barnabas and Saul whether it were for their first Ordination to the Office or only for a particular Mission I now dispute not The Church of Antioch had not many Prelates if any but they had many Prophets and Teachers and these and none but these are mentioned as the Ordainers As for them that say these were the Bishops of many Churches of Syria when the Text saith they all belonged to this Church of Antioch they may by such presumptuous contradictions of Scripture say much but prove little Sect. 24. As for them that grant us that there were no subject Presbyters instituted in Scripture-times and so expound the Presbyterie here to be only Apostles and Bishops of the higher order I have shewed already that they yield us the Cause though I must add that we can own no new sorâ— of Presbyterie not instituted by Christ or his Apostles But for them that think that Prelates with subject Presbyters were existent in those times they commonly expound this Text of Ordination by such subject Presbyters with others of a Superior rank or degree together Now as to our use it is sufficient that hence we prove that a Presbyterie may ordain and that undeniably a Presbyterie consisted of Presbyters and so that Presbyters may ordain This is commonly granted us from this Text. That which is said against us by them that grant it is that Presbyters did Ordain but not alone but with the Bishops Sect. 25. But 1. if this were proved it s nothing against us for if Presbyters with Bishops have power to Oâ—dain then it is not a work that is without the reach of their Office but that which belongeth to them and therefore if they could prove it irregular for them to Ordain without a Bishop yet would they not prove it Null Otherwise they might prove it Null if a Bishop Ordain without a Presbyterie because according to this Objection they must concur 2. But indeed they prove not that any above Presbyters did concur in Timothies Ordination whatever probability they may shew for it And till they prove it we must hold so much as is proved and granted Sect. 26. As for 2 Tim. 1.6 it is no certain proof of it It may be Imposition of hands in Confirmation or for the first giving of the Holy Ghost after Baptism ordinarily used by the Apostles that is there spoken of which also seemeth probable by the Apostles annexing it to Timothies Faith in which he succeeded his Mother and Grandmother and to the following effects of the Spirit of Power and of Love and of a sound mind which are the fruits of Confirming Grace admonishing hâ—m that he be not ashamed of the Testimony of our Lord which is also the fruit of Confirmation However the pâ—obâ—bility go they can give us no certainty that Paul or any Apostle had an hand in the Ordination here spoken of when the Text saith that it was with the laying on of the hands of the Presbâ—terie we must judge of the office by the name and therefore 1. we are sure that there were Presbyters 2. And if there were also any of an higher rank the Phrase encourageth us to believe that it was as Presbyters that they imposed hands in Ordination Sect. 27. Argument 9. If Bishops and Presbyters as commonly distinguished do differ only Gradu non Ordine in Degree and not in Order that is as being not of a distinct office but of a more honourable Degree in the same office then is the Ordination of Presbyters valid though without a Bishop of that higher Degree But the Antecedent is true therefore so is the Consequent The Antecedent is maintained by abundance of the Papists themselves much more by Protestants The reason of the Consequence is because ad ordinem pertinet ordinarâ— Being of the same office they may do the same work This Aâ—gument Bishop Vsher gave me to prove that the Ordination of meer Presbyters without a Prelate is valid when I askt him his Judgement of it Sect. 28. Argument 10. If the Prelates and the Laws they went by did allow and require meer Presbyters to Ordain then must they grant us that they have the Power of Ordination But the Antecedent is true as is well known in the Laws and common Practice of the Prelates in Ordaining divers Presbyters laid on hands together with the Bishop and it was not the Bishop but his Chaplain commonly that examined and approved usually the Bishop came forth and laid his hands on men that he never saw before or spoke to but took them as he found them presented to him by his Chaplain so that Presbyters Ordained as well as he and therefore had power to Ordain Sect. 29. If it be Objected that they had no power to Ordain without a Bishop I answer 1. Nor a Bishop quoad exercitium without them according to our Laws and Customs at least â—â—â—ually 2. Ordaining with a Bishop proveth them to be Ordainers and that it is a work that belongeth to the order or office of a Presbyter or else he might not do it at all any more then Deacons or Chancellors c. may And if it be but the work of a Presbyters office it is not a Nullity if Presbyters do it without a Prelate if you could prove it an irregularity Sect. 30. Argument 11. If the Ordination of the English â—relates be valid then much more is the Ordination of Presbyters as in England and other Reformed Churches is in use But the Ordination of English Prelates is valid I am sure in the judgement of them that we dispute against therefore so is the Ordination of English Presbyters much more Sect. 31. The reason of the Consequence is because the English Prelates are more unlike the Bishops that were fixed by Apostolical Institution or Ordination then the English Presbyters are as I have shewed at large in the former Disputation the Scripture Bishops were the single Pastors of single Churches personally guiding them in the worship of God and governing them in presence and teaching them by their own mouths visiting their sick administring Sacraments c. And such are the English Presbyters But such are not the late English Prelates that were the Governors of an hundred Churches and did not personally teach them guide them in worship govern them in presence and deliver them the Sacraments but were absent from them all save one Congregation These were unliker to the Scripture fixed Bishops described by Dr. H. H. then our Presbyters are therefore if they may derive from them a Power of Ordination or from the â—aw that instituted them then Presbyters may do so much more Sect. 32. Argument 12.
more have Ministers Ordained by Presbyters a lawfull call to their Ministry But the Prelates say that they had a lawfull Call to their Prelacy therefore c. The reason of the Consequence which only will be denyed is 1. Because the Presbyters are Ordained to an Office that is of Christs Institution but the Prelates are Consecrated to an Office that is not of Christs Institution but against it and against the light of Nature in taking on them the impossible Government of an hundred or many hundred Churches as was shewed in the former Disputation 2. Because the Prelates hold an uninterrupted Succession of Legitimate Ordination necessary to the Being of their Prelacie I mean such as now we dispute against hold this but so do not the Presbyters The said dissenting Prelates are still upon their Nâ—mo dat quod non habet which therefore we may urge upon them And 1. They cannot prove an uninterrupted Succession themselves on whom it is incumbent according to their principles if they will prove their Call 2. We can prove that they are the successors of such as claimed all their Power from the Roman Vicechrist and professed to receive it from him and hold it of him as the Catholick Head and so that their Ordination comes from a seat that hath had many interruptions and so had no power of Ordination by their Rule For when the succession was so oft and long interrupted Nemo dat quod non habet and therefore all that followed must be usurpers and no Popes and those that received their Offices from them must be no Officers But the Presbyters that Ordain will give a better proof of their Call then this Sect. 61. Argument 19. Where the Office is of Gods Institution and the persons are endued with Ministerial abilitities and are Orderly and duly designed and separated to the Office of the sacred Ministry there are true Ministers and Valid administrations But all these are found in the Reformed Churches that have Ordination without Prelates therefore c. The Major is undenyable as containing a sufficient enumeration of all things necessary to the Being of the Ministry Sect. 62. The Minor is proved by parts 1. That the Offiâ—e of a Presbyter is of divine institution is confessed by most And I suppose those that deny it to be of Scripture insâ—iâ—ution will yet have it to be Divine But if they deny that yet it sufficeth us that it is the same officer that they call a Bishop and we a Presbyter that is the chief Pastor of a particular Church Sect. 63. 2. And that the persons are duly or competenly qualified for the Ministry nothing but Ignorance Faction and Malicâ— that ever I heard of do deny Supposing the humane frailties that make us all insufficient gradually for these things The Ignorant that know not what the Ministerial qualifications are do judge as carnal interest leadeth them The Factious rail at all that be not of their mind Grotius thought the opinions of the Calvinists made them unfit materials for the Catholick Edifice that by his Pacification he was about to frame So do most other Sects reject those as unworthy that suit not with their minds And malice whether â—nâ—mated by Heresie Prophaness or Carnal interest will easily find faults and unweariedly slander and reproach But besides such I meet with none that dare deny the competent abilities of these Ministers Sect. 64. And 3. That the persons are Orderly and duly separated to the work of the Ministry is thus proved Where there is a separation to the Ministry by mutual Consent of the person and the flock and by the Magistrates authority and by the Approbation and Investiture of the fittest Ecclesiastical officers that are to be had there is an orderly and due separation to the Ministry But all this is to be found in the Ordination used in England and other Reformed Churches without Prelates therefore c. This proves not only the Validity of their Ordination but the full Regularity Sect. 65. God himself as hath been shewed doth by his Law appoint the Office of the Ministry imposing the duty upon the person that shall be called and giving him his power by that Law And then there is nothing to be done but to detertermine of the person that is to receive this power and solemnly to put him in Possession by Investiture Now the principal part of the former work is done also by God himself by his Qualifying the person with his eminent Gifts and giving him opportunities and advantages for the Work So that the people and Odainers have no more to do but to find out the man that God hath thus qualified and to elect approve and invest him and usually he is easily found out as a candle in the night So that the two great acts by which God maketh Ministers is his Instituting Law that makes the office and his Spiritual and Naturall Endowments given to the person which the Church is but to find out and call into use and exercise And therefore we may still truly say that the Holy Ghost maketh Pastors or Overseers of the Church as well as formerly he did Act. 20.28 because he giveth them their Gifts though not such Miraculous Gifts as some then had By his common Gifts of Knowledge and Utterance and his special Gifts of Grace it is the spirit that still makes Ministers and still Christ giveth Pastors to the Church Sect. 66. It is therefore to be noted that Eph. 4.6 7 8 11 the way of Christs giving officers to his Church is said to be by giving Gifts to men and the diversity of Offices is founded in the diversity of the Measure of Grace or these Gifts To every one of us is given Grace according to the measure of the gift of Christ. Therefore he saith Ascending on high he led captivity 〈◊〉 and gave Gifts to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he gave some Apostles some Prophets some Evangelists and some Pastors and Tâ—â—chers So that giving Gifts and giving Apostles Prophets c. are here made the same work of God Not that 〈…〉 and Approbation of these gifts is hereby made unnecessary but 〈◊〉 this is Gods principal act by which â—e giveth Pastors and Teachers to the Church and by which the Officers aâ—e distinguished For the Church is to discern and submit to those that are thus gifted and to follow the Spirit and not either contraâ—ict or lead him When God hath thus gifted men the main wâ—rk is done for making them Ministers iâ— withall he give tâ—em opportunities and advantages for the work and it is the Churches Duty â—o Own and Approve these Gifts of God and to do their parts to introduce the person And if the Ordainers refuse this in case of Necessity the gifted person is bound to improve his Gifts without them I say in case of Necessity using the best Order that is left Sect. 67. This being premised I come to the Argument § 64. And the
Major is undenyable because there are all things enumerated that are Necessary to the determination of the person qualified that is to receive the power from Christ Sect. 68. And the Minor I prove by parts 1. That our Ministry have usually the peoples consent is a known case that needs no proof 2. So is it that they have the Magistrates allowance and his Authority appointing Approvers for their Introduction and allowing Ordination and commanding Ministerial Works Sect. 69. And doubtless the Magistrate himself hath so much Authority in Ecclesiastical affairs that if he command a qualified person to preach the Gospel and command the people to receive him I see not how either of them can be allowed to disobey him Though yet the party ought also to have recourse to Pastors for Ordination and people for consent where it may be done And Grotius commendeth the saying of Musculus that would have no Minister question his Call that being qualified hath the Christian Magistrates Commission And though this assertion need some limitations yet it is apparent that Magistrates power is great about the Offices of the Church For Solomon put out Abiathar from the Priesthood and put Zadeck in his place 1 Kings 2.27 35. David and the Captains of the host separated to Gods service those of the sons of Asaph and of Heman and of Ieduthun who should Prophesie with Harps c. 1 Chron 16.4 And so did Solomon 2 Chron. 8.14 15. They were for the service of the house of God according to the Kings Order 1 Chron. 25.1 6. And methinks those men should acknowledge this that were wont to stile the King In all causes and over all persons the supream Head and Governour Sect. 70. But 3. We have moreover in the Ordination of the Reformed Churches The approbation and solemn Investiture of the fittest Ecclesiastical Officers that are to be had And no more is requisite to an orderly Admission There being nothing for man to do but to determine of the qualified person and present him to God to receive the power and obligation from his Law it is easie to discern that where all these concur the Peoples Election or Consent the Magistrates Authority the determination of fit Ecclesiastical Officers and the qualification and consent of the person himself there needs no more to the designation of the man Nor hath God tyed the essence of the Church or Ministry to a certain formality or to the interest or will of Prelates nor can any more ad ordinem be required but that a qualified person do enter by the best and most Orderly way that is open to him in those times and places where he is And that we have the fittest Approvers and Ordainers I prove Sect. 71. If the most of the Protestant Churches have no other Ecclesiastical Officers to Ordain but Presbyters then is it the most fit and orderly way to enter into the Ministry in those Churches by their Ordination and those Presbyters are the fittest that are there to Ordain But the Antecedent is a known truth If any in denyal of the Consequence say that the Churches should rather be without Ministers then have Ordination by such they are confuted by what is said before Sect. 72. And if you say that they should have Bishops and it is their own fault that they have not I answer Suppose that were a granted truth it can reach but to some that have the Rule It is not the fault of every Congregation or expectant of the Ministry It is not in their power to alter Laws and forms of Government and therefore they are bound to enter by the fittest way that is open to them Sect. 73. Moreover even in England the Presbyteries are fitter for Ordination then the present Bishops as to the Nation in general therefore the Ordination by Presbyteries is done by the fittest Ecclesiastical officers and is the most regular and desireable Ordination Sect. 74. I prove the Antecedent by comparing the Ordination of the Presbyteries and the present Prelates 1. I have before shewed that the English Prelacy is more unlike the Primitive Episcopacy then our Parochial Presbytery or Episcopacy is and therefore hath less reason to appropriate to themselves the Power of Ordaining 2. The Ordaining Presbyters are Many and known persons and the Prelates few and to the most and except three or four to almost all that I am acquainted wiâ—h unknown 3. The Presbyters Ordain Openly where all may be satisfied of the impartiality and Order of their proceedings But the Prelates Ordain in Private where the same satisfaction is not given to the Church 4. Hereupon it is easie for any vagrant to counterfeit the Prelates secret Orders and say he was Ordained by them when it is no such matter and who can disprove him But the publick Ordination of Presbyters is not so easily pretended by such as have it not and the pretence is easily discovered 5. The Prelates for ought I hear are very few and therefore few can have access to them for Ordination But Presbyteries are in most countreyes 6. The Prelates as far as I can learn Ordain Ministers without the peoples consent over whom they are placed and without giving them any notice of it before hand that they may put in their exceptions if they dissent But the Presbyters ordinarily require the consent of the people or at least will hear the reasons of their dissent 7. The Presbyteries Ordain with the Magistrates allowance and the Prelates without and against them Those therefore that are Ordained by Prelates usually stand on that foundation alone and want the consent of People and Magistrates when those that are Ordained by Presbyteries have all 8. Ordination by Prelates is now pleaded for on Schismatical grounds and in submitting to it with many of them we must seem to consent to their Principles that all other Ordination is Null and the Churches are no true Churches that are without it But Presbyteries Ordain not on such dividing terms 9. We hear not of neer so much care in the Prelates Ordinations in these or former times as the Presbyteries I could give some instances even of late of the great difference which I will not offend them with expressing 10. Most of them that we hear of Ordain out of their own Diocesses which is against the ancient Canons of the Church 11. Some of them by their Doctrines and their Nullifying all the Reformed Churches and Ministry that have no Prelates do shew us that if they had their will they would yet make more lamentable destructive work in the Church then the hottest persecutors of their late predecessors did For it is plain that they would have all the Ministers disowned or cast out that are not for the Prelacy And what a case then would this land and others be in Of which more anon So that we have reason to fear that these are destroyers and not faithful Pastors I speak not of all but only of the guilty For
Onuphrius Navarrus yea Bellarmine and Pope Nicolaâ— who maintain that In summo Pontifice pâ—st Electionem nulla alia requiritur confirmatio quia statim ut electus est suscipit administrationem And to this agreeth their Practice who at the Council of Trent had many Bishops meerly Elect and Elect Cardinals are admitted to Elect a Pope His sixth Argument is Quod Consecratio seu Investitura potest abâ—sse aliquo in Casu Electio autem nunquam ergo fundamentum Ministerii seu potestatis Ecclesiasticae est Electio non Consecratio which he endeavours to confirm My opinion of the fundamentum potestatis I have expressed in my Christian Concord othrrwise but yet I consent as is there expressed to the Necessity of the peoples Consent to our Office Sect. 90. Argument 20. If those in the Reformed Churches that are Ordained by Presbyters have as good a call to the Ministerial Office as the Princes of the Nations yea any one of them have to their Soveraignty or Power then are they true Ministers of Christ and their administrations valid to the Churches and their Ministry to be received But the Antecedent is true therefore so is the Consequent And I prove them both Sect. 91. The Secular power will be granted as to the most at least of Christian Princes and other Soveraigns when the Holy Ghost commandeth subjection to the Higher Powers even when they are Heathen and come in as Neâ—o did Rom. 13. we may well take it for granted that Christian Magistrates that have no better title then he are such as we must be subject to even those that have not so lawful an entrance as may justifie their possession or free them from the guilt of flat Usurpation before God may yet â—e such while they are in possession as we must be subject to for Conscience sake and all their administrations are â—s valid to the innocent subjects as if they had as good a title as the best They that deny this must overthrow almost all the Common-wealth's on Earth and turn Subjection into Rebellion Sect. 92. The Consequence then is proved from the parity of Reason in both 〈◊〉 The title of such Princes is so far good as that subjection is due to them and their Government valid our title to the Ministry is at least as good as theirs therefore submission or obedience is due to us and our administrations valid to the Church And that our title is as good as theirs will appear by a due comparison Sect. 93. 1. God is equally the Author of our Office and of theirs He that appointed the Magistrate to Rule by force appointed the Ministry to Teach and Guide and Worship publikely before the Church There is no Power but of God even Magistrates could have none unless it were given them from above 2. Usurpation therefore is a sin in Magistrates as well as Ministers And there is the same reason why it should invalidate their actions as ours if we were guilty of it 3. The Dissenters rule Nemo dat quod non habet concerneth the Magistrate as much as the Minister and somewhat more A man may do more in works of service to others without a special Office then in Magisterial Government Magistracy is a Relation that must have a foundation or efficient cause as well as Ministry If a Giver that himself hath the Power given is necessary to make Ministers then also to make Magistrate which yet is false in both if you speak of humane Donation to the Soveraign The effect can no more be without a cause in them then in us 4. Iâ— the Election or Consent of the people be enough to make a Magistrate or to be the foundation or donation as they suppose of his authority then much more may the election or consent of the people with the approbation and investiture by Presbyters and allowance of the Magistrate prove those in question to be true Ministers 5. No Prince on earth that ever â— heard of can prove any thing like an uninterrupted succession of legitimate Princes from a Predecessor immediatly authorized by God If Hereditary Princes that are the Successors of Usurpers are not to be obeyed it will be hard to find an Hereditary Prince that is to be obeyed so that their case is worse then the case of Ministers Sect. 94. For though 1. No Pastors on Earth can prove an uninterrupted Succession of persons lawfully Ordained 2. Nor is it necessary to prove a Local succession because God hath not tyed his Church to Towns or Countries and a Church and Pastor that are banished into another Land may there be the same Church and Pastor though in and of another place yet 1. We have a succession of possession in the Office itself 2. And a succession of actual Ordination in great probability no man can prove against us that we receive our Ministrie from any that were not actually Ordained Yet this much is not Necessary to our Office Sect. 95. Object But Christ hath tyed the Office of the Ministry to a legitimate Ordination but he hath not tyed the Magistracy to a lawful Title Answ. Here are two falshoods barely affirmed or implyed One is that a just Title is less necessary to the Magistrate then the Minister when the Reason of both is the same Title is the foundation of Right Magistracie is a Right of Governing No Relation can be without its Foundation The other is that God hath tyed the Office of the Ministrie to a legitimate Ordination This is unproved and I have proved the contrary before It is our Duty to enter by Legitimate Ordination where it may be had and thus we do But if any of our Predecessors perhaps a thousand or five hundred years ago did enter otherwise that doth not invalidate our Ordination or Ministrie nor is it any of our sin Sect. 96. As Ministers were at first Ordained by Imposition of hands so Kings were chosen by God and in the Church anointed by a Prophet or special Officer of God and sometime by the people that is by their suffrages appointing it or consenting to it as appeareth 1 Sam. 10.1 15.17 16.13 24.6 2 Sam. 2.4 7. 5.3 12.7 19.10 1 King 1.45 5.1 2 King 11.12 23.30 2 Chron. 22.7 so that there is as much in Scripture for this manner of their investiture as there is for Ministers Ordination by imposition of hands yet may they be Kings that have no such Investiture much less all their predecessors We then that have a due Investiture may prove our Ministry whatever our predecessors had Sect. 97. I come now to the Arguments of the adversaries of our Ministrie which I need not stand long on because they are few and scarce considerable and sufficiently answered in what is said And first its said by a Learned man Dissâ—rtaâ— de Episcop contra Blondel Praemoniâ— ad Lâ—ctor sect 4.13 Nos illud in hac discâ—ptatione pro concesso positum censâ—bimus
against the Necessity of Prelatical Ordination and in some cases of any I shall next shew the greatness of their sin that despise or neglect Ordination when it may be had Sect. 2. For the right understanding of what is to be said I must again remember you that though it be not at the Ordainers will to deprive the Church of Ministers and it is none of the Question which they have to resolve Whether the Church shall have Ministers or none and therefore there may be Ministers without them if they would hinder or refuse And though it be not the Question which is put to their decision What kind of Ministers the Church shall have for that Christ hath determined of nor yet what Qualifications are necessary to them for that also Christ hath already set down yet is it a great and weighty case that is put to the decision of Ordainers that is Whether this man be thus qualified as Christ hath described and required in Ministers and whether he be the fittest person or fit at least for the particular charge to which he is called And the right determining of this question is a thing that the Churches welfare doth very much do depend upon Sect. 3. And therefore it is the decision of this one Question that Ministers People and Magistrates themselves must all contribute their powers and endeavours too in their several places All that they have to do is but to see that the Churches have fit men even such as are qualified as God requireth The People must choose fit men or consent to them when chosen for them The Pastors must try them and Approve them and only them that are fit The Magistrate must encourage assist and defend fit men and forbid such as are intolerably unfit and not permit them to abuse the name and Ordinances of Christ and wrong his Church Sect. 4. This treble guard at the door of the Church doth much tend to its security and preservation from the great evils that intruders may introduce And each party of the three hath a special interest which should make them carefull of the business 1. The people have great reason to have a hand in it and to be carefull For it is their Souls for which their Overseers watch and their Salvation that is concerned in it And he that will not trust his Son with any Tutor without due choice nor his state with every Lawyer nor his body with every Physician no nor his land or cattle with every servant but will choose the best hath reason to know upon whose care he trusteth his soul. For though it may be some excuse it will be no justification of them that lie in sin and misery to say Our Teachers did mislead us For if the blind lead the blind it is both that fall into the ditch And as Cyprian saith with the rest of his Collegues Epist. 68. alias Li. 1. Ep. 4. Propter quod plena diligentia exploratione sincerâ— oportet eos ad Sacerdotium delegi quos a Deo constet audiri Nec sibi plebs blandiatur quasi immunis esse a contagio delicti possit cum Sacerdote peccatore communicans ad injustum atque illicitum praepositi sui Episcopatum consensum suum commodans c. Besides the work of the Ministry is Teaching and Perswasive and the success is only on the Willing and seeing we can do nothing on them for their good against their wills or without their own Consent it is needfull therefore that some way or other their Consent should be procured unless we would frustrate all our labour and miss our end And also a Church is a Society Voluntarily conjoined for holy Worship and Living and therefore it is contrary to the nature of it that they should have Pastors or be members and not Consent Sect. 5. And 2. For the Magistrate there is great reason that he have his part also in the work For the honour of God must be his End the Law of God his chiefest Rule â—he Church of Christ his chiefest subjects and the work of Christ his chifest care and business And seeing he Ruleth from Christ and by Christ and for Christ it is necessary that he take care of the quality and enterance and carriage of Ministers on whom Christs work and honour doth so much depend Sect. 6. Yet is there here a special difference between the works of these several parties in admitting men into the Ministry The proper or necessary work of the people is but to discern and consent Whether they be the first Electors is a matter of indifferency in it self is sometime fit and sometime unfit The Magistrates work is not to Ordain Ministers but carefully to Oversee the Ordainers and the People that they put in none but worthy men And if he find that they miscarry he is not ordinarily at least to take the work upon him and Ordain fitter men himself but to correct them to whom the work belongs for their male-administration and restrain them from misdoing and urge them by due means to do it better or cause them to be displaced that are unreformable that better may be chosen in their stead that will be faithfull Sect. 7. And 3. The reason of the Ministers interest in the work I shall more at large lay down anon And though there be a possibility of frequent differences arising through disagreement of these three several parties yet Christ would rather use this treble guard for caution then for the preventing of division lay open his Church to the injury of intruders Sect. 8. And remember again that it is not in the Power of Magistrates Ordainers People and all to make a Minister of Christ of a man that wanteth the Essential Qualifications Ex quâ—vis ligno non fit Mercurius He that is not qualified for the works Essential to a Minister cannot by Ordination be made a Minister No more then the bare stamp can make currant money of a piece of lead when the Law makes the Mettal Essential to currant Coin And no more then a license will make him a School-master that cannot read or him a Pilot that knows not how to Rule the ship saith Cyprian ubi sup Sed enim desiderio huic vestro non tam nostra concilia quam Divina praecepta respondent quibus jampridem mandatur voce caelesti Dei lege prescribitur quos quales oporteat deservire altari Sacrificia Divina celebrare Here he citeth Scripture Quae cum praedicta manifesta sint nobis praeceptis Divinis necesse est obsequia nostra deserviant Nec personam in ejusmodi rebus accipere aut aliquid cuiquam largiri potest humana indulgentia ubi intercedit legem tribuit Divina praescriptio God gives not men authority to contradict his Law or to Ordain a man uncapable of Ordination nor introduce the form where the matter is undisposed for it Sect. 9. Perhaps some will ask What should be done in
much with Christian comfort when you cannot say that you are sent of God and have nothing but your own overweening conceits of it Could you but say I entered by the way that God appointed and was not my own Judge you might have some more boldness and confidence of Gods assistance Sect. 34. Reas. 18. The most that plead against Ordination that are worthy the name of sober Christians do plead but against the Necessity of it and cannot deny it to be lawful and should not all the reasons before mentioned prevail with you to submit to a lawful thing Sect. 35. Reas. 19. And if it be thus undenyable that men must not be their own Judges it will soon appear that Ministers are the standing Judges of mens fitness for this work because no other Judges are appointed to it or capable of it It must be an ordinary stated way of Approbation that can give us satisfaction for if God had left the case at large for men to go to whom they will it would be all one as to go to none at all but to be Judges themselves And if a standing way of Approbation must be acknowledged let us enquire where it is to be found and look which way you will and you shall find no other but this which is by men of the same Calling with them that are to be Ordained Sect. 36. For 1. Magistrates it cannot be none that I know pretend to that Magistrates in most of the world are Infiâ—els and therefore cannot there be Ordainers and none of them hath the work committed to them by Christ nor do any that I know assume it to themselves Sect. 37. And 2. The people it cannot be For 1. No man can shew a word of precept or example for it nor prove that ever God did give them such a power Consent or Election is all that can be pretended to by them 2. It is a work that they are commonly unable for the Schollars may as well Try and Approve of their Schoolmaster We confess the People must by a judgement of discretion endeavour to find out the best they can but if they had not helps and if they were also called to a judgement of direction and decision what work would they make Do the Major vote or the Minor either in most or almost any Congregations understand whether a man know the meaning of the Scripture or to be able to defend the truth or whether he be Heretical or found in the faith c. God would not set men on a work that is thus beyond the line of their Capacity It is a thing not to be imagined that they that call us to be their Teachers should already be commonâ—y able to Judge whether we are sound or unsound and able to teach them or not for this importeth that they know already as much as we for wherein they are ignorant they cannot judge of us And if they know as much already what need have they of our Teaching 3. And it is contrary to the subjection and inferiority of their Relation they that are commanded to learn and obey us as their Guides may yet consent or choose their Teachers when Approved or to be Approved by abler men but they cannot be imagined to be appointed by God to Ordain their own Overseers this is a most ungrounded fiction Sect. 38. Reas. 20. On the other side it is the Pastors of the Church and only they that are fitted to be the standing Approvers or Ordainers as will appear in these particulars 1. It is they that are justly supposed to be of competent abilities to try a Minister If here and there a Gentleman or other person be able that is a rarity and therefore no standing way for the Church in Ordaining Ministers can be gathered thence 2. Ministers are doubly devoted to God and to his Church and therefore should have and ordinarily have the tenderest care of the Church 3. It is justly supposed that Ministers are ordinarily the most pious and conscionable men that are to be had or els they are too blame that choose them to be Ministers And therefore they may be expected to be most faithful in the work 4. And they are fewer and have lesser perverting interests and therefore are like to be less divided in such determinations then the people that are so many and of so many interests and minds that if it were not for the Moderation of Magistrates and Ministers they would almost everywhere be all to pieces one being for one man and another for another some for one of this mind and way and some for one of another some for the Orthodox and some for the Heretical 5. Lastly it is Ministers whose Office God hath tyed Ordination to and who have time to wait upon it as their duty so that lay all this together and I think the first Proposition is proved for the Necessity ordinarily of the Pastors Approbation and the sinfulness of neglecting it Sect. 39. Prop. 2. It is only the Pastors of one particular Church but also the Pastors of Neighbour chuâ—ches that hold Communion with that Church that should regularly Approve or Ordain Ministers though I deny not but he may be a Minister that hath no Ordination but by the Pastors of a particular Church yet I conceive that this is not a regular course Sect. 40. My reasons are these 1. Because if it be ordinarily tyed to the Pastors of the same Church only to Ordain then it will be done ordinarily without any Pastors at all For most particular Churches in the world have but one Pastor and when he is dead there is none left to Ordain and therefore others or none must do it in such cases Sect. 41. And 2. If there be one left and all the power be left in him the welfare of the Church would run too great an hazzard if every man shall be Ordained a Minister that can procure the Approbation of a single Pastor the Church will be subjected to most of the lamentable miseries before mentioned supposing that men were judges for themselves Sect. 42. And 3. We find in Scripture that it was not the way appointed by the Holy Ghost for single Pastors to Ordain The forecited Texts and examples are a sufficient proof Sect. 43. If any say that the Ruling Elders may concur I answer Though I make no great matter of it nor would not raise a contention about it yet I must say that I never yet saw any satisfactory proof that ever God did institute such Elders as this Objection meaneth in the Church that is 1. Such as are not Ordained but come in by meer Election 2. And such as have the Power of Discipline and Oversight without Authority to preach or administer the Sacraments I think these are but humane creatures though I doubt not but there may be such as Actually shall forbear preaching and administration of the Sacraments when some of their colleagus are fitter for it Sect. 44.
granted that are unlawfully and upon mistake desired § 37. Lastly understand also that when I speak of yielding to this Negative voice in Ordination to the President of such an Association I intend not to exclude the Presbyterie of a particular Church where it is sufficient from the said Power and exercise of Ordination of which I am to speak in the the following Chapter which is of the President of such a Presbyterie CHAP. IV. It is Lawful for the Presbyters of a particular Church to have a fixed President during life § 1. I Come now to the most Ancient fixed Bishop that the Church was acquainted with except the meer Episcopus Gregis the Overseer of the flock and that is A President of many Elders in one particular Church The Diocesan Bishop was long after this The first Bishops if you will call them so in the Church were the first mentioned Itinerant Bishops that were sent abroad to convert souls and gather Churches and afterward took care to water and confirm them The next sort of Bishops and the first so called were the fixed Pastors of particular Churches that cannot be proved to have any superiority over Presbyters The third sort of Bishops in time and the first fixed Bishops that were superiours to other Pastors were these Presidents of the Presbyteries of particular Churches And these are they that now we have to speak of And I shall prove that it is not unlawful to have such § 2. But first I must tell you what I mean and shew you that such may be had among us I have in one of the former Disputations defined a particular Câ—urch It should ordinarily consist of no more then may hold personal Communion together in Gods publick Worship But yet take notice 1. That it tendeth to the strength and honour of it that it be not too small but consisting of as many as are well capable of the Ends. 2 And it is lawfull for these to have some other meeting places for part of the Church besides the principal place which is for the whole Chappels of ease may lawfully be made use of for the benefit of the weak and lame and aged that cannot alwayes or often come to the common Assembly And where such Chappels are not it is lawfull to make use of convenient houses Yea if there were no Place to be had sufficiently capacious of a full Assembly or else if persecution forbad them to meet it might still be but one Church though the members met in several houses ordinarily as five hundred in one and three hundred in another or one hundred only in several places every one going to which house he pleased and having several Pastors that in Society and by Consent did guide them all But though somewhat disorderly may be born with in cases of Necessity yet 1. As it is Necessary to the Ends and so to the Being of a particular Church that they be a Society capable of personal Communion and the personal Teaching Guidance and Oversight of the same Pastors So 2. It is desirable as much tending to Order and Edification that all of them that are able do frequently meet in one Assembly for the Worshipping of God with one heart and mouth And this is the Church I speak of § 3. It is not of Necessity to the Being of such a particular Church that it have more Pastors then one And when one only is the Pastor or Governour that one alone may do all the works of a Pastor or Governour For what else is his Office but the state or Relation of a man obliged and authorized to do such works The Learned Dr. H. H. thinketh that the Apostles planted none in Scripture times but single Pastors or Bishops called also Presbyters in every Church with Deacons under them without any other Presbyters subject or assistant over that Church This I conceive cannot be proved nor so much as the probability of it nay I think at least a probability if not a certainty of the contrary may be proved of some Churches But yet it is most likely that it was so with many Churches And reason tells us that the thing being in it self indifferent was suted by the Apostles to the state of the particular Churches that they planted A small Church might well have a single Pastor when a large Church especially in times of persecution when they must assemble in several houses at once required more Some places might have many persons fit for the Office and some but one Which cases must needs have some Variety § 4. Where there are more Pastors in such a Church then one I know of no Necessity that one should have any superiority over another nor can I prove that it was so from the beginning Some Divines of the Prelatical Judgement think that this was an Ordinance of the Apostles at the first planting of such Churches Others of them think that it was of their appointment but not actually existent till after Scripture times Others of them think that as Hierom saith it began when factions rose in the Church not by Divine Ordination but Ecclesiastical agreement for the preventing or cure of schism § 5. The first Church that we find it in in History is that of Alexandria And Alexandria was a place exceedingly given to sedition tumults and divisions the contentions between Cyril and Orestes the murder of Hypatia by Peter and his company the assault made upon Orestes by Ammonius the other Nitrian Monks and many such feats in the dayes of Theophilus Dionysius and up to the beginning do shew what they were And Socrates saith of them expresly li. 7. cap. 13. that The people of Alexandria above all other men are given to Schism and contention for if any quarrel arise at any time among them presently hainous and horrible offences use to follow and the tumult is never appeased without great blood-shed such were the Alexandrians § 6. But yet it is certain that the Original of this custom of setting up one as President or chief Presbyter in a particular Churâ—h cannot be found out so as to say by whom and when it was first brought in But if it began upon the death of Mark at Alexandria it must needs be long before the death of Iohn the Apostle in that Church what ever other Churces did But it seems that there was then a difference and indifferency in this point and that other Churces did not presently imitate the Churches of Alexandria and Rome herein He that reads Clemens Epistle to the Corinthians without partiality I think will be of Grotius mind before cited Epist. ad Gal. ad Bignon that Clemens knew not any such Prelacy among the Corinthians when he wrote that Epistle And so we may say of some other Witnesses and Churches in those times and afterwards in many places § 7. It is not another Order of Ministers or Office that was in such Churches distinct from the Presbyters that assisted them
exercised here in England how confidently soever some appropriate the title of the Church of England to the adherents of that frame yet would we not have the Church ungoverned nor worse governed nor will we refuse for peace such a kind of Episcpacy as is tolerable in the Church And there are four sorts of Exercise of the Ministry which if you please you may call Episcopacy which we shall not refuse when it may conduce to Peace § 2. I. We shall consent that the Ancient Parochial Episcopacy be restored that is that in every Parish that hath a particular Church there may be a Pastor or Bishop setled to govern it according to the word of God And that he may be the chief among the Presbyters of that Church if there be any And may assume fit men to be assisting Presbyters to him if there be such to be had If not he may be content with Deacons And these Parochial Bishops are most antient and have the Power of Ordination § 3. Yet do we not so tye a Church to a Parish but that in places where the ignorance infidelity or impiety of the people or the smalness of the Parishes is such as that there are not fit persons enough in a Parish to make a convenient particular Church it may be fit for two or three or four in necessity Neighbour Parishes to joyn together and to be formed into one particular Church The several Ministers keeping their stations for the teaching of the rest as Catechumens but joyning as one Presbyterie for Governing of that one particular Church that is Congregate among them And having one President without whom nothing should be done in matters left to humane determination Yet so that the Presbyters be not forced to this but do it freely § 4. II. We shall consent that these Parish Churches be Associate and that in every Market Town or such convenient places as shall be agreed on there may be frequent meetings of the Pastors for Communion and Correspondency and that one among them be their standing Moderator durante vita or their President for so I would call him rather then Bishop though we would leave men to use what name they please And to him should be committed the Communicating of times and places of meeting and other businesses and Correspondencies And the Moderating of the debates and disputations § 5. And for my part I would consent for peace that de facto no Ordination be made in either of the foresaid Presbyteries without the President but in cases of Necessity so be it 1. That none be compelled to own any other Principle of this Practice then a Love of Peace and none be compelled to profess that he holdeth the President to have de jure a Negative voice yea that all have liberty to write down on what other Principles they thus yeild that the Practice only may suffice for Peace § 6. III. We shall consent also that one in a Deanry or Hundred or other convenient space may by the Magistrate be chosen a Visitor of the Churches and Countrey about him having Power only to take notice of the state of things and gravely to admonish the Pastors where they are negligent and exhort the people and provoke them to Holiness Reformation and Unity only by perswasions from the Word of God Which is no more then any Minister may do that hath opportunity only we desire the Magistrate to design a particular person to do it requiring Ministers and people to give him the meeting because that which is every mans work is not so well done as that which is specially committed to some And we desire that he may acquaint the Magistrate how things are § 7. And to avoid the inconveniences of dividing these works we are desirous that these two last may meet in one man and so he that is chosen by the Pastors the President of their Association may be chosen his Visitor by the Magistrate and do both which may be done by one in every Market-town which is truly a City in the antient sense and the circumjacent Villages Yet this we cannot make a standing Rule that one man do both because the Pastors must choose their President and the Magistrate his Visitor and its possible they may not alwayes concur But if the Magistrate will not choose such a Visitor the Pastors may But then they can compel none to meet him or hear him § 8. IV. Besides these three or two whether you will before mentioned we shall consent that there be a general sort of Ministers such as the Apostles Evangelists and others in those times were that shall have no special charge but go up and down to preach the Gospel and gather Churches where there are none and contribute the best assistance of their Abilities Interest and Authority for the reforming confirming and right ordering of Churches And if by the Magistrates Command or Ministers consent there be one of these assigned to each County and so their Provinces prudentially distinguished and limited we shall not dissent Yet we would have such but where there is need § 9. V. Besides these four sorts of Bishops we are all agreed on two sorts more 1. The Episcopi gregis or Pastors of every Congregation whether they have any assistant Presbyters or no or being themselves but such assistant Presbyters 2. The Magistrate who is a secular Bishop or a Governor of the Church by force And we desire the Magistrate to be a nursing Father to the Church and do his duty and to keep the sword in his own hand and for forcible deposing Ministers or any punishment on body or estate we desire no Bishops nor other Ministers may be authorized thereto But if Pastors exclude an unworthy Pastor from their Communion let the Magistrate only deprive him forcibly of his place and maintenance if he see cause When the Council of Antioch had deposed Paulus Samosatenus he would not go out of the house And all the Bishops in the Council could not force him out but were fain to procure the Heathen Emperor Aurelian to do it It lyeth as a blot on Cyril of Alexandria that he was the first man that arrogated and exercised there a secular Coercive Power under the name of a Bishop of the Church § 10. There is enough in this much to satisfie any moderate honest men for Church-government and for the healing of our Divisions thereabout And there is nothing in this that is inconsistent with the Principles of the moderare of any Party § 11. 1. That a Church organized called by some Ecclesia prima should be no greater then I have mentioned is not contradictory to the Principles of the Episcopall Presbyterians Congregationall or Erastian Indeed the two first say that it may be bigger but none of them say It must be bigger The Presbyterians instances of the Church of Ierusalem which sâ—rued to the highest cannot be proved neer half so great
valid 6. The Old Episcopal Divines thought it lawful to joyn in actual Communion with the Pastors and Churches that were not Prelatical But the New ones separate from their communion and teach the people to do so supposing Sacramental administrations to be there performed by men that are no Ministers and have no authority 7. The Old Episcopal Divines thought it meet to suspend silence imprison or undo those Godly Divines that did not bow towards the Altar or publish to their People Declarations or Instructions for Dancing on the Lords Day or that did preach twice a day But many of the New ones practically told us that this was their judgement Of these differences I have given you some proof hereafter and would do here in the express words of the Authors on both sides were it not that I should be needlesly tedious and that I should unnecessarily offend the particular Divines of the New party who are among us by reciting their words More of the differences I pass by I. And now I would know of those of you that follow the Ancient Episcopal Divines what hindereth you from a charitable peaceable Communion with those Orthodox Ministers now in England that some of you stand at a distance from Doctrinal differences at least requiring such a distance you cannot pretend B p Hall tels you in his Peace-maker after cited that there is none between you and the Forrein Presbyterian Churches And as for the matter of Episcopacy if you will insist upon the late English Frame as necessary viz. That there be but One Bishop over many hundred Churches and that he have the sole power of Excommunication and that he rule by a Layâ—Chancellor c. and be a Lord and seconded with a forcing power c. then you will forsake the Iudgement of your Leaders For they will tell you that some of these are but separable appurtenances some of them corruptions and blemishes and some not Necessary What need we any more ado You see in the published Iudgements of B p Hall B p Usher D r Holdsworth Forbes and others after cited that they would have all Presbyters to be Governors of the Churches one of them having a stated Presidency or Moderatorship and this will content them And are we not then agreed I am confident most of the Ministers in England would be content to yield you this But what if there be some that are not of your mind concerning the stated Presidency which you desire will you therefore uncharitably refuse communion with them so would not your Leaders In this therefore you will forsake them and forsake many holy Churches of Christ and forsake charity and Christ himself that teacheth you another lesson Will it not content you that you have freedom your selves to do that which seemeth best in your own eyes unless all others be of your opinion But perhaps you will say that you have not Liberty your selves to practise according to this your judgement To which I answer 1. Your Brethren of the Ministery have not the power of the Sword and therefore do neither deny you Liberty nor can give it you It is the Magistrates work And will you separate from us for other mens doings For that you have no rational pretence If you know of any that perswade Magistrates to restrain your Liberty that 's nothing to others Censure none but those that you know to be guilty 2. I never knew that you were deprived of the Liberty of exercising such an Episcopacy as the forementioned Bishops do desire I do not believe you could be hindered and we that are your neighbours never hear of it I know not of either Law or Execution against you If you think that the clause in the Covenant or the Ordinance against Prelacy or the late Advice that excepts Prelacy from Liberty are any restraint to you I think you are much mistaken It is only the late frame of Prelacy as it stood by Law exercised by Archbishops Bishops Deans Chancellors c. and that by force upon dissenters that is taken down You have not Liberty to force any by corporal punishment to your obedience But you have full Liberty for ought that ever I heard to exercise the meer Episcopacy desired by Hall Usher and such like on all that are of your judgement and will submit to it That we may hold constant Assemblies of Pastors we find by experience And in these Assemblies if you will choose one for your stated President who will hinder you No one I am confident Tell us whoever suffered for so doing or was prohibited or any way hindered from it by any force Nay more if you will give this President a Negative vote in Ordination and Iurisdiction who will hinder you yea who can If twenty Ministers shall resolve that they will never Ordain or Excommunicate any without the consent yea or Command if you must have it so of such a man whom they take for their President who can or will compell them to the contrary And all the People that are of your mind have Liberty to joyn themselves with such Pastors on such terms and submit themselves to you if they will But you will say that this is no setting up of Episcopacy while every one that is unwilling to obey us may refuse it I answer This is all that the Nature of Episcopacy requireth And this is all that the Church saw practised even Rome it self for above three hundred years after Christ. And is not that now tolerable for your Communion with us which served then for the Communion of all the Churches on earth Is the Primitive pattern of purity and simplicity become so vile in your eyes as to be inconsistent with Christian Communion Let not such principles be heard from your mouths or seen in your practises Whether the Magistrate ought to compell us all to be of your mind or way I will not now meddle with but if he will not will you therefore separate from your Brethren Or will you not exercise the Primitive Episcopacy on Consenters because you have not the sword to force Dissenters And are you denied your Liberty because you are not backed by the Sword This concerneth other mens Liberties and not yours You have the Liberty of Episcopal Government though not of smiting others with the Magistrates Sword and as much Liberty for ought I know as Presbyterians or Independents have though not so much countenance And how comes it to pass that the other modes of Government are commonly exercised upon meer Liberty and yours is not Is it because you have no confidence in any Arm but flesh If your Episcopal Power be of Divine appointment why may you not trust to a Divine assistance as well as others that you think are not of God If it can do nothing without the Sword let the Sword do all without it and retain its proper honour If it can do less on voluntary Subjects then other ways of Church-government can
5.1 2 3. The Elders which are among you I exhort who am also an Elder Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over Gods Heritage but as ensamples to the flock See Dr. Hammond expounding it as spoken to Bishops q. d. The Bishops of your several Churches I exhort take care of your several Churches and govern them not as secular Rulers by force NB but as Pastors do their sheep by calling and going before them that so they may follow of their own accord Heb. 13.7 Remember them that have the Rule over you who have spoken unto you the word of God Dr. Hammond Paraphr Set before your eyes the Bishops and Governors that have been in your Church and preached the Gospel to you O all you Inhabitants of Yorkshire Lincolnshire Norfolk Suffolk Essex Middlesex Kent Worcestershire c. how many of your Parishes did ever hear a Bishop preach the Gospel to them Vers. 17. Obey them that have the Rule over you and submit your selves for they watch for your souls as they that must give account D. H. Obey those that are set to Rule you in your several Churches the Bishops whose whole care is spent among you as being to give account of your proficiency in the Gospel O dreadful account for him that must give it for so many thousands whose faces he never saw and whose names he never heard much less did ever speak a word to them 1 Tim. 5.17 Let the Elders that Rule well be counted worthy of double honour especially they who labour in the word and doctrine see Dr. H. expounding it of Bishops 1 Thes. 5.12 And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake Dr. H. Pay all due respects to the Bishops of your several Churches Tell us ye Parishes of England what labours have Bishops bestowed among you or how many of you have they admonished and which of them are you hence obliged to honour for their works sake and is it them or is it the Presbyters I mention none of this as blaming Bishops for negligence but as blaming them that will plead for and undertake an impossible task and after all with an hardened forehead will defend it with violence and separation from dissenters when so many ages have told the world to their faces that the undertaken task was never done 3. It is the work of Bishops to confirm the Baptized and is now made peculiar to them D. H. on Heb. 13. a. To teach exhort confirm and impose hands were all the Bishops office in that place And if so then the examining all the persons in a Diocess till they have just satisfaction that they are fit to be confirmed and the actuall Confirmation of them all will be a considerable task of it self 4. It is the Bishops work to exercise Discipline in the Church by admonishing the unruly and disorderly and hearing the case when the Church is told of those that have continued impenitent and openly to rebuke them and to cast them out by Excommunication if they remain impenitent and unreformed Dr. H. on Tit. 3.10 It is thy office and duty toward such an one first to admonish him once or twice and if that will not work upon him or reduce him then to set a mark upon him to inflict the censures on him and to appoint all men to break off familiar converse with him And O what abundance of work is this in the several parts even in one Parish much more in a Diocess see Dr. H. on Mat. 18.17 18. 5. It is the Bishops work to take the principal care of the poor and their stock or the contributions for them which contributions were made at every Assembly See Dr. H. on 1 Cor. 12.28 e. The supream trust and charge was reserved to the Apostles and Bishops of the Church So in the 41. Canon of the Apostles A Bishop must have the care of the monies so that by his Power all be dispensed to the poor by the Presbyters and Deacons and we command that he have in his Power the goods of the Church So Iustin Martyr Apol. 2. That which is gathered is deposited with the Prefect or Bishop and he helps relieves the Orphans and Widdows and becomes the Curator or Guardian to all absolutely NB that are in want So Ignatius to Polycarp After the Lord thou shalt be the Curator of the Widdows And Polycarp himself speaking of the Elders or Bishops They visit and take care of all that are sick not neglecting the Widdow the Orphan or the poor So Dr. H. read him further Remember this all you that are for our English Prelacy See that the Bishop be at once in every Parish in his Diocess to receive the contributions Or see that you put all into his hands and custody see that he take care of all the poor and widdows and orphans in all your Country and that all their monies be disbursed by him or his special appointment and be the common Overseer of the poor for his Diocess And when you and he have tryed this one seven years come then and tell us whether he will be any longer a Prelate or you will any longer be for Prelacy In the mean time judge in your Consciences by these passages of Antiquity cited by D. H. whether the antient Bishops had one Congregation or many score or hundred to be their Pastoral charge 6. Also it is a part of the Bishops work to visit the sick and pray with them and for them Iam. 5.14 Is any sick among you let him call for the Elders of the Church and let them pray over him see Dr. H. that by Elders is meant the Bishops e. Because there is no Evidence whereby these inferiour Presbyters may appear to have been brought into the Churâ—h so early and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church was both in the Scripture stile and in the first writers the title of Bishops and lastly because the visiting of the sick is anciently mentioned as one branch of the Office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church one in each particular Church but many in the Universal are here meant so far Dr. H. Remember all you that are all for Prelacy to send for the Bishop when you are sick every person in the Diocess according to this express command And if he would do his work by a Deputy remember that in all that Diocess which was the Bishops charge in the Scripture-times
abomination to exhort and direct men to preach and pray and praise God If it be the Omission of his forms and Ceremonies that is no Part of the book and if it be some Directions that are against them they that revile the Common Prayer book as most Papists have done or they that count such Ceremonies and Forms indifferent things as others have done have little reason to account that so great an abomination that directeth men to omit them What abominable thing is imposed by the Directory Tell us if you can What excellent things doth Thuanus speak of the Presbyterians or Calvinists and how highly doth he extol the most of their Leaders or Teachers whom he mentioneth But to Mr. Pierce what a bloody perfidious sort of men are they unfit to live in a Commonwealth And to Grotius the Protestants are not only of bad lives but by the Power of their Doctrine they are such I have shewed you in my Key for Catholicks how great the praises of Calvin are in the mouth of Papir Massonius and other sober Papists and the same may be said of others of our Divines who are mentioned by you with most calumniating odious words Even Maldonate the Jesuite when he is railâ—ng at the Calvinists confesseth of them in Matth. 7.15 that Nothing was in their mouths but the Lord and our heavenly Father and Christ and Faith an Oath was not heard nothing appeared in their deeds but Alms-deeds and Temperance and Modesty Is this like your language of them Nay if Satan had dictated to him how could he have uttered more falshood and detestable calumniation then Mr. Pierce hath done p. 73. when he saith were Hacket Lancaster Arthington and others hanged for Non-conformity or was it nothing but Ceremonial which Coppinger c. designed against the lives of the whole privy Council and against the person of the Queen were not Cartwright and Travers and Wentworth and Egerton and other Presbyterian Ministers privy to the plot The Lord will rebuke this slanderous tongue Did ever Cochlaeus or Bolseck go beyond this man How fully is it known that Hacket and his Companions were Grundlâ—tonians or Familists just such as James Nailor and the Quakers who are far nearer the Papists then the Puritans or Presbyterians and that they madly came into London Coppinger and Arthington as his two Prophets proclaiming Hacket to be Iesus Christ and that for obstinate insisting on this Blasphemy Hacket was hanged and dyed blaspheming and Arthington upon his Repentance published the whole Story of the begining and progress of the business as you may see it in the Book called Arthingtons Seduction In which their madness blasphemy or any Treason of theirs or others this man might as honestly have said that Augustine or Luther or Cranmer had an hand or were privy to the plot as Cartwright Travers and such Presbyterian Ministers What he hath read in Bancroft I know not nor much regard till Bancroft himself be better cleared of what he is by writers charged with concerning Ficlerus Dolman c. and while he was known to be the most violent persecutor of the Puritans But I see as the Papists will take it for a currant truth that Luther was fetcht away by the Devil and that Calvin was stigmatized for Sodomy and dyed blaspheming c. if they can but say that one Cochlaeus or Bolseck of their own hath spoke it so such men among us dare tell the world the most odious falshoods of Cartwright Travers and the Presbyterian Ministers if they can but say that Bancroft said it before them And now the rest may take it as unquestionable when Mr. Pierce hath said it Do these men believe that there is a day of Iudgement If they do they make but lamentable preparation for it And his assertion pag. 77. that Excommunicating Kings and killing them is the doctrine of the Presbyterians and much more of his writing is of the same kind To this I have given him an Answer in my Key for Catholicks where he shall see whether Papists or Protestants are for King-killing Had you not gone so far beyond such moderate Papists as Cassander Hospitalius Massonius Bodin Thuanus c. in your enmity and bitterness against the Protestants as clearly to contradict them and to speak blood and venom when they speak charitably and honourably we might have had more peaceable neighbours of you though none of your Communion And I suppose that those who separate from us as having no true Ministry or Churches would have all these Ministers that they take for none to be silenced and cast out I do not think you will deny this to be your desire and your purpose if ever you should have power And if so what men are you and what a case would you bring this Nation in To your Objections I have answered in this book and said somewhat more to you in another Preface And upon the whole matter am forced now to conclude that it is an Enmity to holiness in unsanctified hearts that is the principal cause of our distance and divisions and that the way to convince such men as too many are that we deal with is not Disputing but praying to the Lord to change their hearts And that if we could once perswade them but to the Love of God and Holiness and to a serious practice of Christian Religion and if they be Bishops to a faithful practice of those works of a Bishop which they confess are his duty and to try Church-Government before they plead for what was never tryed by them our Controversies would then be ended they would never more plead for such a Prelacy that destroyeth Piety and Discipline nor never revile the Servants of the Lord nor never desire so much to promote the work of Hell as the casting out all that they account no Ministers and the casting off of all that they account no Ordinances or valid Administrations would be Farewel Disputing with such men in order to their Conviction and an healing peace Hoc non est artis sed pietatis opus POSTSCRIPT WHat the Publisher of Dr. Stewards Sermon doth mean by his Commmending it to my Consideration when there is not a word in it that I am concerned in more then he I understand not If he thereby intimate that I charged Dr. Steward to be of Grotius's Religion or any other that disowneth it he egregiously abuseth his Reader and himself If he intend to argue that none of the Prelatical Party were Grotians because Dr. Steward was not Let him prove his Consequence I disprove it 1. From the testimony of Grotius himself 2. From the mouths and books of those that have owned Grotius among us even since they were acquainted with his judgement and have owned his Votum Discussio in particular If his meaning be that Dr. Steward was a Grotian and yet no Papist therefore Grotians are no Papists one branch of his antecedent is false Either he
4. So great is the difference between men and men times and times that forms may be a duty to some men and at some times and a sin to other men and at other times p. 368. Prop. 5. The Ministers and Churches that earnestly desire it should not by the Magistrate be absolutely and generally prohibited the use of a convenient stinted Liturgy p. 372. Prop. 6. To prescribe a form of prayer preaching or other service where is no necessity of it and to lay a Necessity on it as to the thing it self or the Churches peace c. and to punish silence suspend excommunicate or reproach as Schismaticks the able godly peaceable Ministers or People that justly or unjustly dare not use it is so great a sin that no godly Ministers should desire or attempt it nor any godly Magistrate suffer it p. 373. Prop. 7. The safest way of composing a stinted Liturgy is to take it all or as much as may be for words as well as matter out of the holy Scripture p. 378. Prop. 8. Yet is it lawful to use a Liturgy that is not so taken out of Scripture as to words p. 380. Prop. 9. The matter of a Liturgy in which the Concord of many is expected must not be doubtful or unnecessary things ibid. Prop. 10. Humane forms of publick prayer or other worship excepting the fore-excepted necessary cases as Psalms c. should not be constantly used by Ministers that have liberty and are able to pray without them Nor should any ordinarily be admitted into the Ministry except in great Necessities of the Church that are not able to pray without such forms p. 381. Objections on both sides p. 386. The summ of this Dispute p. 392. DISPUTATION 5. Qu. WHether humane Ceremonies be Necessary or Profitable to the Church p. 395. Chap. 1. Distinctions and Propositions in order to the decision ibid. Chap. 2. Ceremonies forbidden or which man hath not power to institute are not to be imposed as profitable or lawful p. 399. which those be Instances of all our commonly controverted Ceremonies considered p. 409. Chap. 3. In such unlawful impositions it is an aggravation of the sin if Ceremonies are pretended to be Divine p. 425. Chap. 4. If things unlawful are commanded as indifferent or things indifferent as necessary they are sinfully imposed and the more because of such pretenses p. 427. Chap. 5. A lawful and convenient thing is sinfully imposed when it is imposed on a greater penalty then the nature and use of it doth require or then the common good will bear p. 429. Chap. 6. It is not lawful to make any thing the subjects duty by a Command that is meerly indifferent antecedently both in it self and as cloathed with its accidents p 433. Chap. 7. Some things may be lawfully and profitably commanded at one Time and Place and to one sort of People that may not at or to another no nor be obeyed if commanded p. 439. Chap 8. Those orders may be profitable for the peace of the Churches in one Nation that are not necessary to the peace of the Churches of many Nations p. 445. Chap. 9. There is no meer Humane Vniversal Soveraign Civil or Ecclestastical over the whole Church and therefore none to make Laws obligatory to the whole p. 448. Chap. 10. If it be not our Lawful Governors that command us but usurpers we are not formally bound to obey them though the things be lawful which they command p. 452. Chap. 11. The Commands of lawful Governors about lawful Ceremonies must be understood and obeyed with such exceptions as do secure the End and not to the subverting of it p. 458. Chap. 12. It may be very sinful to command some Ceremonies when yet it may be the subjects duty to use them when they are commanded p. 460. Chap. 13. The Constant use of things indifferent should not be commanded ordinarily see the exceptions but they should be sometimes used sometimes not p. 464. Chap. 14. Thirty Reasons against the imposing of our late Controverted Mystical Ceremonies as Crossing Surplice c. p. 467. Chap. 15. Reasons perswading to Obedience in Lawful things p. 483. ERRATA PAge 10. l. 4. r. had not been by themselves p. 24. l. 23. for Philetas r. Alexander p. 30. l. penult for Perfect r. President p. 33. l. 34 35. r. the 2000th or 3000th person p. 37. l. 34. for it r. is p. 41. l. 9. r. Presbyterie p. 72. l. ult for that r. the. p. 77. l. 24. r. occasioning p. 78. l. 16. r. had in it p. 81. l. 1. blot out any l. 28. for at all r. all l. 29. blot out the. p. 87. l. 17. for had r. have Marg. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 17. for Prelacy r. Policarpe l. 37. for there that r. that there p. 89. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 93. l. 3. r. he was and l. 34. for ad r. at p. 94. l. 29. r. we well p. 95. Marg. l. 31. r. Blondel and l. 33. for yet r. and. p. 96. l. 9. r. Churches p. 97. l. 5. for Scholarum r. Scotorum p. 100. Marg. l. 13. for no r. on p 104. l. 8. for I mean r. I wave p. 106. l. 4. for that r. the. Disp. 2. Pref. p. 117. l. 16. for pass r. pasâ— p. 118 l. 30. blot out and. p. 121. l. 14. r. Bishop p. 124. l. 17. r. Iansenius p. 137. l. 5. r. Members p. 139. l. 5. for men r. run p. 157. l. 3. 4. r. pleasure Pastors l. 34. r. and. p. 160. l. 2. r. will p. 163. l. 11. for Proctors r. Doctors p 166. l. 14. r. sin in the. p. 169. l. 6. blot out upon p. 181. l. 26. r. owed p. 182. l. 11. r. And yet p. 18â— l. ult for as r. at p. 184. l. 3. for Art 11. r. Act. 11. p. 191. l. 29. for he r. the l. 37. for decase r. depose p. 194. l. 29. for and r. c. p. 199. l. 13. for Art 11. r. Act. 11. p. 219. l. 1. r. Arrianus p. 229. l. 32. for three and four r. third fourth p. 241. l. 22. for name r. main p. 245. l. 14. for Davenant r. Davenport p. 253. l. 18. blot out do p. 265. l. 12. blot out to p. 277. l. 2. r. one the. l 12. r. works p. 291. l. 18. for the r. that p. 316. l. 16. r. as their p. 317. l. 23. for Overseers r. Others p. 328. l. 21. r. Bâ—hmenists p. 339. l. 16. r. had no other p. 340. l. 9. r. the least p. 367. l. 9. r. add to p. 372. l. 21. for hâ— r. the. p. 409. l. 34. r. but what was p. 420. l. 16. r. of the Will p. 421. l. 26. for them r. than p. 430. l. 28. r. Law An Advertisement to prevent misunderstanding MY exceeding scarcity of time constraining me to write these Papers in much haste and allowing me but a cursory perusal of
them when written and the like after the printing for the collecting the Errata of the Press I find by this hasty review and by some observation of mens readiness to misunderstand me that it is necessary to speak a little more about the following particulars that I may be understood by such as are willing to understand me and the mistakes of others I shall easily bear Sect. 1. Pag. 89. There is somewhat that requireth correction of the pen and somewhat that requireth explication In translating that passage of Ignatius Unus panis qui pro omnibus fractus est must be written next effusus est before unus Calix And for the following objection though it was made by a discreet person yet I know no ground for it unless Is. Vossius his Edition leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have not now at hand but is likelyest I know not of any Greek copy that leaves it out Indeed Bishop Ushers Latine doth and the Vulgar Latine leaves out the translation of the next words before it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which saith Bishop Usher Ex interpretatione hac excidisse videantur And noting the corruption of the Vulgar Translation in this very place I there premised to my Answer that it might occasion a change in the Text that it hath done so in many places I think is easie to prove but that it hath done so here there is no probability if any Greek Copy be as is objected and the Reasons of my conjecture of the possibility are so little for a probability that as I express them not so I think them not worth the expressing but rather bid you take that as non dictum Though of the general I find Bishop Usher himself saying both of his Latine Version Ex eâ solâ integritati suae restitui posse Ignatium polliceri non ausim and of the first Greek Edition Hanc reliqui sequuti sunt editores non ex Graco aliquo codice alio sed partim ex ingenio partim ex vetere Vulgato Latino Interprete non paucis in locis eandem corrigentes Epist. ad Lect. ante Annot. pag. 26. Dissert Sect. 2. I must intreat the Reader to observe that my drift in this writing is not so much to oppose any form of Government meerly as contrary to the Institution or Apostolical Rule as to plead against that which I take to be destructive to the Ends of Government Not that I desire not a careful adhering to the sacred Rule but 1. Because I suppose that many circumstantials of Discipline undetermined in the Word are feigned by some to be substanstantial necessary things and that many matters are indifferent that some lay the Peace if not the being of the Church upon 2. Because I so far hate contention that if any Government contrary to my Iudgement were set up that did not apparently in the nature of it wrong the Church I would silently live under it in peace and quietness and accordingly would be now loth to enter a quarrel with any Writers that differ from us in tolerable things But if I know that their judgement reduced to practice is like to be the undoing of many souls and to cast Discipline almost wholly out of the Church I think it better to displease them then let them undo the Church without contradiction The best is the serious Christians of this age have experience to help them to understand the case and I suppose my Disputation to be unto them as if I Disputed before a man that is restored from want or banishment or sickness whether he should be reduced to the Condition from which he is restored Sect. 3. Some passages here will occasion the Question as p. 5. Whether and how far Church Government is jure Divino But of this in the main I am agreed with them that I dispute To speak further my own judgement is 1. That the Spirit of God hath established all the Officers and worship-Ordinances of his Church and that no new Church-office or Ordinance of worship as to the substance may be instituted by man 2. But that there are many Circumstantials about the Exercise of those Offices and Ordinances that are not determined particularly by a Law but are left to humane prudence to determine of by the General directions of the Law And so I suppose that Bishops and Presbyters are but one Office of Gods institution but in the exercise of this Office if one for order be made a Moderator or President of the rest or by agreement upon a disparity of parts or interest do unequally divide their work between them in the exercise it is a thing that may be done and is fit where the Edification of the Church requireth it but not a thing that always must be done nor is of it self a Duty but a thing indifferent The following Case therefore I hence resolve Sect. 4. Quest. Whether the Order of subject Presbyters might lawfully be created by Bishops or any humane Power and whether the Order of Bishops might lawfully be created for the avoiding of Schism by the consent of Presbyters or Metropolitans by Bishops Answ. If you understand by the word Order a distinct Office none may create any of these but God But if by Subject Presbyters be meant only men of the same Office with Bishops that do for the Churches benefit subject themselves to the direction or Presidency of another upon some disparity in their gifts or the like in the exercise of that Office I suppose that this is a thing that by Consent may be lawfully done And so I verily believe that betimes in the Church it was done of which anon So if by Bishops be meant no distinct Office but one of the Presbyters chosen from among the rest to exercise his Ministery in some eminency above the rest by reason of his greater Gifts or for Peace and Order I doubt not but it is a thing that consent may do And accordingly the Canon Law defines a Bishop that he is Unus è Presbyteris c. So if by a Metropolitan be not meant another Office but one in the same Office by reason of the advantage of his Seat chosen to some acts of Order for the common benefit I doubt not but it may be done but every such Indifferent thing is not to be made Necessary statedly and universally to the Church Sect. 5. When I do in these Papers plead that the Order of Subject Presbyters was not instituted in Scripture times and consequently that it is not of Divine Institution I mean as aforesaid that as a distinct Office or Species of Church ministers as to the Power from God it is not of Divine Institution nor a lawful Institution of man but that among men in the same Office some might Prudentially be chosen to an eminency of degree as to the exercise and that according to the difference of their advantages there might be a disparity in the use of their
authority and gifts I think was done in Scripture times and might have been after if it had not then And my judgement is that ordinarily every particular Church such as our Parish Churches are had more Elders then One but not such store of men of eminent gifts as that all these Elders could be such But as if half a dozen of the most judicious persons of this Parish were Ordained to be Elders of the same Office with my self but because they are not equally fit for publick preaching should most imploy themselves in the rest of the Oversight consenting that the publick preaching lie most upon me and that I be the Moderator of them for Order in Circumstantials This I think was the true Episcopacy and Presbytery of the first times From the mistake of which two contrary Errors have arisen The one of those that think this Moderator was of another Office in specie having certain work assigned him by God which is above the reach of the Office of Presbyters to perform and that he had many fixed Churches for his charge The other of them that think these Elders were such as are called now Lay-elders that is Vnordained men authorized to Govern without Authority to Preach Baptize or Administer the Lords Supper And so both the Prelatical on one side and the Presbyterians and Independents on the other side run out and mistake the ancient form and then contend against each other This was the substance of what I wrote to Mr. Vines which his subjoyned Letter refers to where he signifieth that his judgement was the same When Paul and Barnabas were together Paul was the chief speaker and yet Barnabas by the Idolaters called Jupiter Nature teacheth us that men in the same Office should yet have the preheminence that 's due to them by their Age and Parts and Interests c. and that Order should be kept among them as in Colledges and all Societies is usual The most excellent part of our work is publick preaching but the most of it for quantity is the rest of the Oversight of the Church in Instructing personally admonishing reproving enquiring into the truth of accusations comforting visiting the sick stablishing the weak looking to the poor absolving answering doubts excommunicating and much more And therefore as there is a necessity as the experienced know of many Elders in a particular Church of any great number so it is fit that most hands should be most imployed about the said works of Oversight yet so as that they may preach as need and occasion requireth and administer Sacraments and that the eminent Speakers be most employed in publick preaching yet so as to do their part of the rest as occasion requireth And so the former Elders that Rule well shall be worthy of double honour but especially these that labour in the Word and Doctrine by more ordinary publick preaching And such kind of seldom-preaching Ministers as the former were in the first times and should be in most Churches yet that are numerous Sect. 6. When I speak in these Papers therefore of other mens Concessions that there were de facto in Scripture times but One Bishop without any subject Presbyters to a particular Church remember that I speak not my own judgement but urge against them their own Concessions And when I profess my Agreement with them it is not in this much less in all things for then I needed not disspute against them but it is in this much that in Scripture times there was de facto 1. No meer Bishop of many particular Churches or stated worshipping Congregations 2. Nor any distinct Office or Order of Presbyters that radically had no Power to Ordain or Govern or Confirm c. which are the subject Presbyters I mean Sect. 7. Specially remember that by Bishops in that dispute I mean according to the Modern use one that is no Archbishop and yet no meer Presbyter but one supposed to be between both that is a Superior to meer Presbyters in Order or Office and not only in degree or modification of the exercise but below Archbishops whether in Order or Degree These are they that I dispute against excluding Metropolitans or Archbishops from the question and that for many Reasons Sect. 8. If it were proved or granted that there were Archbishops in those times of Divine Institution it would no whit weaken my Arguments For it is only the lowest sort of Bishops that I dispute about yea it confirmeth them For if every combination of many particular Churches had an Archbishop then the Governors of such Combinations were not meer Bishops and then the meer Bishops were Parish Bishops or Bishops of single Churches only and that is it that I plead for against Diocesan Bishops that have many of these Churches perhaps some hundreds under one Bishop of the lowest rank having only Presbyters under him of another Order Sect. 9. If any think that I should have answered all that is written for an Apostolical Institution of Metropolitans or of Archbishops or of the subject sort of Presbyters or other points here toucht I answer them 1. In the former my work was not much concerned nor can any man prove me engaged to do all that he fancieth me concerned to do 2. Few men love to be contradicted and confuted and I have no reason to provoke them further then necessity requireth it 3. I take not all that I read for an argument so considerable as to need Replyes If any value the Arguments that I took not to need an Answer let them make their best of them I have taken none of them out of their hands by robbing them of their Books if they think them valid let them be so to them Every Book that we write must not be in folio and if it were we should leave some body unanswered still I have not been a contemner or neglecter of the writings of the contrary-minded But voluminously to tell the world of that I think they abuse or are abused in is unpleasing and unprofitable Sect. 10. And as to the Jus Divinum of limited Diocesses to the Apostles as Bishops and of Archbishops Metropolitans c. I shall say but this 1. That I take not all for currant in matter of fact that two or three or twice so many say was done when I have either cross testimony or valid Reasons of the improbability I believe such Historians but with a humane faith and allow them such a degree of that as the probability of their report and credibility of the persons doth require 2. I take it for no proof that all that was done in all the Churches that I am told was done in some 3. I take the Law of Nature and Scripture to be the entire Divine Law for the Government of the Church and World 4. And therefore if any Father or Historian tell me that this was delivered by the Apostles as a Law to the Vniversal Church which is not contained in Scriptures
nor to be proved by them I will not believe them no more then I would have believed Papius and all his Millenary followers that pretended Tradition from Saint John nor any more then I would have believed the Asians or Romans that pretended different times for Easter as a Tradition Apostolical binding the whole Church 5. If it were proved that de facto the Apostles did thus or thus dispose of a circumstance of Government or Worship which yet is undetermined in Scripture I take it not for a sufficient proof that they intended that Fact for an Universal Law or that they meant to bind all the Churches in all ages to do the like no more then Christ intended at the Institution of his Supper to tie all ages to do it after Supper in an upper room but with twelve and sitting c. 6. Yea if I had found a Direction or Command from the Apostles as Prudential determiners of a Circumstance pro tempore loco only as of the kiss of love hair covering eating things strangled and blood c. I take it not for a proof that this is an universal standing Law One or two of these exceptions wil shake off the proofs that some count strong for the universal obligation of the Church to Diocesans or Metropolitans Sect. 11. That the Apostles had Episcopal Power I mean such in each Church where they came as the fixed Bishops had I doubt not And because they founded Churches according to the success of their labors and setled them and if they could again visited them therefore I blame not the Ancients for calling them the Bishops of those Churches But that each man of them was really a fixed Metropolitan or Patriarch or had his proper Diocess in which he was Governor in chief and into which no other Apostle might come as an equal Governor without his leave this and such like is as well proved by silence as by all that I have read for it of Reason or History that is the Testimonies of the Ancients I find them sometime claiming a special interest in the Children that they have begotten by their Ministry But doubtless when Paul Barnabas or Silas went together some might be converted by one and some by another within the same Diocess or City If any man shall convince me that any great stress doth lie upon this questioÌ„ I shal be willing to give him more of my reasons for what I say Sect. 12. And as to them that confidently teach that the Apostles suited the Ecclesiastical Government to the Politick and that as by a Law for the Church universally to obey All the confutation at present that I will trouble them with shall be to tell them that I never saw any thing like a proof of it to my understanding among all the words that are brought to that purpose and to tell them 1. That if Paul chose Ephesus Corinth and other the most populous places to preach in it was but a prudential circumstantiating of his work according to that General Law of doing all to Edification and not an obligation on all the Pastors or Preachers of the Gospel to do the same where the case is not the same 2. And if Paul having converted many in these Cities do there plant Churches and no other can be proved in Scripture times it follows not that we may plant no Churches but in Cities 3. And if the greatest Cities had then the most numerous Churches and the most eminent Pastors fitted to them and therefore are named with some note of excellency above the rest it followeth not that the rest about them were under them by subjection 4. Yea if the Bishops of the chief Cities for order sake were to call Provincial Assemblies and the meetings to be in their Cities and they were to be the Presidents of the rest in Synods with such like circumstantial difference it followeth not that they were proper Governours of the rest and the rest to obey them in the Government of their proper charges Nor that they had power to place and displace them 5. Much less will it prove that these Metropolitans taking the name of Diocesans might put down all the Bishops of two hundred Churches under them and set up none but Presbyters in order distinct from Bishops over the flocks besides themselves and so the Archbishops having extinguished all the first Order of Bishops of single Churches to take the sole Government of so many Churches even people as well as Presbyters into their own hands 6. And I do not think that they can prove that the Apostles did institute as many sorts of Church-Government then as there were of civil â—olicy in the world All the world had not the Roman form of Government Nor had lesser Cities the same dependence upon greater in all other Countryes 7. Was it in one degree of subordination of Officers only or in all that the Apostles suited the Ecclesiasticall Government to the Civil If in One how is it proved that they intended it in that one and not in the rest If in all then we must have many degrees of Officers more then yet we have Inferiors very many and Superiors some of all conscience too high then we must have some to answer the Correctors the Consular Presidents and the Vicars and Lieutenants the Pro-consuls and Prefects and the Emperor himself Even one to be Vniversal in the Empire that 's yet some Limit to the Pope and will hazzard the removing of the Supremacy to Constantinople by the Rule that the Apostles are supposed to go by And great variety must there be in the several Diocesses of the Empire which Blondell hath punctually described de primatu in Eccles. pag. 511. to 519. shewing the causes of the inequality of Bishopricks and Churches 8. According to this Opinion the form of Church must alter as oft as Emperours will change their Policy or Wars shall change them And upon every change of the Priviledges of a City the Churches Preheminence must change and so we shall be in a mutable frame Which if Basil and Anthymius had understood might have quicklier decided their controversie Yea according to this opinion Princes may quite take down Metropolitans at pleasure by equalling the priviledges of their Cities The best is then that it is in the power of our Civil Governours to dissolve our obligation to Metropolitans yea and to all Bishops too if Cities must be their only residence as I have shewed Sect. 13. As for them that pretend humane Laws for their form of Government that is the decrees of General Councils I answer 1. I disown and deny all humane Laws as obligatory to the Church Vniversal It is the prerogative of God yea the greatest point of the exercise of his Soraignty to be the Law-giver to his Vniversal Church There can be no Vniversal Laws without an Vniversal Law-giver and there is no Vniversal Law-giver under Christ in the world 2. And for General
in Afrâ—ca and call the rest Cecilians and let the Papists reduce it to the subscribers to their Trent confession or to them only that believe in the Popes universal Headship and Government and call all others Hereticks yet will all true Catholicks imitate Augustine and the Councils that were called against the Donatists who still described the Catholike Church to be that which was dispersed over the world having begun at Ierusalem and though to Gods praise we dare rejoycingly affirm that the most illustrious and the soundest part of it is in Europe among the Reformed yet dare we not say that it is all or the greatest part here Nay we confess that we are but a small part of Christs Church And therefore common sobriety may tell us that the Peace of so great a part of Christs Church as is in all the rest of the world is highly to be valued and sought with all our might in righteousness Moreover even among the reformed Churches there are many for some Episcopacy or Superintendency As the Church of England and Ireland was lately for Diocesan Episcopacy so the Churches in Denmark Sweden Saxionie and other parts of Germany Transilvania c. are for a lower sort of Episcopacy called Superintendency among them 3. And the quality of many of the Divines of that way is such as bespeaks our greatest reverence to them and should move us to thirst after Unity and Reconciliation with them Many of them are men of eminent Learning and Godliness and sound in the faith I know that it is commonly objected that they are generally ungodly men that are that way and though some of them are Learned men yet they are all or almost all of careless and carnal lives or meerly formal and superstitious and therefore their Communion is not much to be desired To which I answer 1. The plain undenyable truth is that it was so here with the most of them in the Bishops dayes where ever I was acquainted There were more Ministers in many places that would have scorned threatned or troubled a man for a godly diligent life then that would lead him that way by a good example We must speak that truth that cannot be hid whoever be displeased To this day too many of that way are careless and scandalous But then Consider withall 2. That it is but too common for the common sort even of Ministers as well as people to be careless and bad what ever opinions they are of Especially if the times do discountenance practical Religiousness the greater part are likely to follow the times being that way also so strongly enclined by nature 3. Consider also that we have had and have men of that Judgement that have been excellent Instruments of the Churches good and so eminent for Gods graces and gifts that their names will be pretious whilest Christ hath in England a Reformed Church were there in all England but one such man dissenting from us as Hooper Farrar Latimer Cranmer Ridley Iewel Abbot Davenant Vsher Hall c. what sober Godly man would not be exceeding solicitous for a reconciliation I am sure besides the godliness of their lives and painful preaching One Iewel One Vsher One Davenant hath done so much against the Roman Usurpers as they will never well claw it off them to the last Moreover who knoweth not that most of the Godly able Ministers of England since the Reformation did judge Episcopacy some of them Lawful and some of them most fit for the Non-conformists were but few and that even before this late trouble and war the most even almost all of those that were of the late Assembly at Westminster and most through the land did subscribe and conform to Episcopal Government as a thing not contrary to the word of God so that it is evident that it is very consistent with a Godly life to judge Episcopacy lawful and fit or else we should not have had so many hundred learned and godly men of that mind And I am not altogether unapt to believe that many of them yet are so far reconcileable to it moderated that if it were again established they would submit to it as they did For I hear but of few that have made any recantation of their former conformity but contrarily have known divers of them profess a reconcilableness as aforesaid as Mr. Gataker doth in one of his books express his own Judgement If I have proved this preparatory proposition which I think needeth but litle proof then have I also proved 1. That they have sinned much who have hitherto forborn the use of any means for Peace which was in their power 2. And that we are bound our selves to desire and seek after a peace with such men and that we cannot discharge a good conscience while we neglect such means as is within our reach and fit for us to use The second Proposition is that A Certain Episcopacy may be yielded to for the peace if not also for the right order of the Church In the declaration of my judgement concerning this I make no doubt but I shall displease both sides the one for yielding so much the other for yielding no more But jacta est alea I live not upon mens favour nor the air of their applause That truth which displeaseth at present may tend to peace and produce it at the last when the angry humour is allayed or at least when the angry age is gone For the clearer determination of this and the main Question following it is necessary that I here stay 1. To open the nature of Church-Government in general 2. To open the sence of the word Episcopacy and the several sorts of Bishops And then 3. I shall tell you what sort of Episcopacy it is that I could yield to for the Churches peace 1. I must confess I think that the greatest part of the controversie by far is in this first question of the nature of Ecclesiastical Government strictly so called which is only in the hands of Christs Ministers Bishops or whomsoever commonly called Clergy men Aâ—d concerning this having written my thoughts more largely elâ—ewhere I shall now lay down these few Propositions Prop. 1. All this power Ecclesiastical is Jure divino given from God himself and that either immediately or by the mediation only of the Apâ—stles I mean as to the determination in specie what it shall be and the constitution of that order and power in the Church though perhaps some other causes at least sine quibus non may intervene for the reception of this power by an individual person These therefore that plead only the Laws of the Land or only Canons of former Bishops for their standing or authority do say nothing that as to our controversie is regardable Whâ—t men do they may undo if there be reason for it and if it depend on their authority we must submit to their reason Prop. 2. This Divine Constitution of the Species of Church-Power
and Government is to be found wholly in the written word of God called the holy Scriptures This we are agreed on against the Papists who would supply the supposed defects of Scripture by their unwritten Traditions which they call the other part of Gods word Church Canons and Laws of men may determine of some modes and circumstances for the better execution of the Laws of God by the People whom they are over but they cannot make new Church Ordinances or Governments nor convey a Power which God the fountain of Power did not ordain and convey nor can they give what they themselves had not The Church-office and Authority therefore that is not proved from the Holy Scripture is to be taken as the fruit of humane arrogancy and presumption Yet I deny not but that we may find much in Antiquity in Fathers and Councils about matters of fact to help us to understand some Scriptures and so to discern the matter of right Prop. 3. The Scripture doth not Contradict but suppose and confirm the light of Nature nor doth it impose upon any man Natural impossibilities nor constitute offices which cannot be executed or which would destroy that end to which they are supposed to be Constituted Prop. 4. Ecclesiastical Authority comprehendeth not the power of the sword nor any power of using violence to mens bodies or laying mulcts or confiscations on their estates The Ecclesiastical Power which Christ ordained was exercised for the first three hundred years without any touching of mens bodies or purses before there were any Christian Princes Prop. 5. Magistrates are not eo nomine obliged to punish men because they are Excommunicated whether upon every just Excommunication they should punish I will not now dispute but they are bound to know that their penalties be deserved before they inflict them and therefore must themselves take Cognisance of the Cause and as rational agents understand before they act and not blindly follow the Judgements of the Bishops as if they were but as Executioners where the Bishops are Judges Prop. 6. The Power of the highest Church-governours is but an Authority of Directing in the way to salvation It is but Directive but then there is no room for the common Objection that then it is no greater then any other man may perform for it is one thing to Direct Occasionally from Charity and another thing to Direct by Authority in a standing office as purposely appointed hereunto The Power of Church-Governors is but of the same nature as is the Power of a Physitian over his Patients or of a School-master over his Schollers supposing he had not the power of the rod or actual force but such a power as the Professors of Philosophy or other sciences had in their several schools upon the adult nor all so great neither because the Laws by which we must rule are made to our hands as to the substantials Hence therefore it is plain that as we can bind or force no man to believe us or to understand the truth and to be Christians but by the power of demonstrated Evidence and by the light which we let in through Gods grace into their Consciences so neither can we cause any to execute our sentences against offenders further than by light we convince them that it is their duty so that if all the Bishops or Presbyteries in the land should judge such or such an opinion to be heresie and should Excommunicate those that own it as hereticks in this case if the Church do believe as the Pastors believe they will consent and avoid the Excommunicate person but if they take it to be Gods truth which the Pastors call heresie they will not take themselves bound by that sentence to avoid him nor will the Offender himself any further be sensible of a penalty in the sentence then he shall be convinced that he hath erred and if the Church avoid him he will justifie himself and judge that they do it wrongfully and will glory in his suffering so that it is on the Conscience that Church-Governors can work and no otherwise on the outward man but mediante Conscientiâ Prop. 7. The ground of this is partly because no Church Governors can bind any man contrary to Gods word Clave errante ita apparente if the people know that he erreth they are not to obey him against God Yet in the bare inconvenient determination of some Circumstantials by which the duty is not destroyed but less conveniently performed the people are bound to obey their Governors because it is not against Gods determination and because he erreth but in an undetermined point of which God appointed him to be the orderly determiner But if God have once determined no mans contrary determination can oblige nor yet if they go beyond the sphere of their own work and determine of an aliene subject which God did never commit to their determination else a Minister or Bishop might oblige every Taylor how to cut his garment and every Shoâ—-maker how to cut his shoe so that they should sin if they did disobey which is ridiculous to imagine and if they go about to introduce new stated Ordinances or Symbols in the Church which they have nothing to do with or in any other work shall assume to themselves a power which God never gave them it doth no more oblige then in the former case Prop. 8. Another reason of the sixth Proposition is because The People have a Iudgement of discerning whether the Governors do go according to Gods word or not else they should be led blindfold and be obliged by God to go against Gods word whensoever their Governors shall go against it It is not bruits or Infants but rational men that we must rule Prop. 9. The three things which Church power doth consist in are in conformity to the three parts of Christs own office 1. About matter of Faith 2. About matter of Worship 3. About matter of Practice in other cases 1. Church-Governors about Doctrine or Matters of Faith are the Peoples Teachers but cannot oblige them to Err or to believe any thing against God nor make that to be truth or error that is not so beâ—ore 2. In matter of Worship Church-guides are as Gods Priests and are to go before the people and stand between God and them and present their prayers and prayses to God and administer his holy mysteries and bless them in his name 3. The Commanding Power of Pastors is in two things 1. In Commanding them in the name of Christ to obey the Laws which he hath made them already And this is the principal 2. To give them new Directions of our own which as is said 1. Must not be against Gods Directions 2. Nor about any matter which is not the object of our own office but is without the verge of it 3. But it is only in the making of under laws for the better execution of the laws of Christ and those
mistake Prop. 11. He that disobeyeth the Word of God in the mouth of a Minister or Church governor committeth a double sin in comparison of him that disobeyeth the same word in the mouth of a private man for bsides the sin which he first committeth he breaketh also the fifth Commandment and despiseth Christ in his Messenger As a man that shall refuse to worship God to use his name reverently c. when a private man telleth him that it is his duty doth sin by that refusal but if he refuse it when his own Father or Mother or Minister command him he also breaks the fifth Commandment besides the rest Ministerial Authority therefore doth aggravate the sins of persons that are disobedient Prop. 12. Yet for all this one private man that evinceth out of Scripture a sin or a duty contrary to the doctrine or commands of our Guides must be regarded in that before them and the evidence and divine verity which he bringeth must not be refused because Church Governors are against it Otherwise we should make Gods Officers to be greater then himself and the Promulgators and Preachers of his Law to have power to null or frustrate the known Law which they should proclaim and that the means is to be preferred before the end and when it destroyes the end and so ceaseth it self to be a means which are things not to be imagined Prop. 13. Yet is it a great sin for any men lightly and rashly to suspect their Teachers and Rulers and much more Councils or the whole Church and too easily to credit the singular opinions of any private man or dissenting Pastor But we should be very suspicious of the private man rather and of the singular man and therefore should search well and see good reason for it before we credit them though we may not refuse any truth which they shall bring Prop. â—4 The uses of Synods or Councils is not directly to be superiour Governours of particular Pastors and Churches but it is Directly 1. For the Information and Edification of the Pastorâ— themselves by the collation of their reasons and mutual advice 2. For the Vnion and Communion of the said Pastors and of the particular Churches by them that they may agree in one and go hand in hand to do Gods work and so may avoid the crossing and hindering of each other and one may not receive those to communion without satisfaction who are excommunicated by others and so that by this concord of Pastors they may be strengthened to a more successfull performance of their duties But then these Direct ends of Synods being presupposed Indidirectly they may truly be said to be for Government Because God in general having commanded us to carry on his work as much as we can in Unity and Peace and it being the proper work of Councils to agree upon wayes of Unity it followeth that for Unity sake it becomes our duty to submit to their just Agreements and so that the forming of such Agreements or Canons is consequently or Indirectly a part of Government though Directly it is but for Unity and Concord Pastors in Synods have the same power over their people as they have out and therefore what Canons they make justly for the Government of the people as Pastors are Directly acts of Government but as Assembled Pastors and also as to the Canons by which they bind each other they act but by consent or contract in order to concord and communion and not by a superiour Ruling power So that Synods as Synods are Directly only Gratiâ Vnitatis Communionis and not Gratia Regiminis but Indirectly and by consequence from the first use they are after a sort Regimental To conclude this about the Nature of Church-Government in the two former similitudes it is somewhat apparent For Christ calls himself the Physitian that comes to heal diseased souls and his Church is also a School and his people are all Schollars or Disciples and Ministers his Ushers or under-Schoolmasters Now the Physitian may prescribe to his Patient the times the quantities of taking Medicines and what diet to use and what exercise in order to his health and also Physitians may make a Colledge and frequently meet for mutual Edification and Agree what Patients to meddle with and what not and that they will not receive those Patients that run from one to another to their own hurt and that they will use none but such and such approved Medicaments with divers the like circumstances But yet no Physitian can either compell men to be their Patients nor compell them any otherwise then by perswasion to take their Medicines when they are their Patients nor can they corporally punish them for any disobedience to their directions But this they may do they may tell them first that if they will not be ruled they shall be without the Physitians help and then their desease will certainly kill them or endanger them and if the Patient continue so disobedient as to frustrate the means of cure the Physitian may give him over and be his Physitian no more and this is the Power of a Church Guide and this is his way of punishing Only he may further acquaint them with a Divine Commission then a Physician can do to his Patient at least gradually and so press obedience more effectually on their consciences So a Schoolmaster may make orders for the right circumstantiating of matters in his School supposing one Grammer enjoyned by superiour Authority and he may order what Authors shall be read and at what hours and how much at a time and dispose of the seats and orders of his Schollars But yet if he be a Teacher of the Adult according to our case he cannot corporally punish those that either refuse to be his Schollars or to learn of him or obey him but the utmost that he can do is to put some disgrace upon them while they abide in his School and at last to shut them out And then all the Schoolmasters in the Countrey may well agree upon one Method of Teaching and that they will not receive those without satisfaction into one School who are for obstinacy and abuse cast out of another But such Agreements or Meetings to that end do not make either one Physitian or Schoolmaster to be the Governour of the rest or above another nor yet to have the charge of all the Schollars or Patients of all the rest so is it in the case of Ecclesiastical Assemblies HAving said this much concerning the Nature of Church-Power and Government I come to the second thing promised which is to enumerate the several sorts of Bishops that are to fall under our consideration that so we may next consider which of them are to be allowed of And here I suppose none will expect that I shew them all these sorts distinctly existent it is enough that I manifest them to be in themselves truly different 1. And first the name Bishop may be given
to one that is only the Overseer or Ruler of the People of one particular Church and not of any Church-rulers themselves That ruleth the flock but not any Shepherds 2. Those also may be called Bishops who only are Ioint-Rulers with others of a particular Church and Presidents among the Elders of that one Church for Vnity and order sake without assuming any Government over those Elders 3. A third sort there are that are Presidents in such an Eldership and withal do take a Negative voice in the Government so that nothing shall be done without them in such affairs 4 A fourth sort are the sole Pastors of such a particular Church that have many Ministers under them as their Curates who are properly to be Ruled by them alone so that the Pastor is the sole Ruler of that Church and the Curates do only teach and otherwise officiate in obedience to him Which is the case of divers Ministers of great Parishes that keep one Curate at their Parish Church and others at their Chappels Yet it s one thing to be the sole Ruler of the Parish and another to Rule the rest of the Elders 5. A fifth sort of Bishops are those that are the fixed Presidents of a Classis of the Pastors of many particular Churches who hold the title durante vitâ or quà m diu bene se gesserint though they are in use only while the Classis sitteth and have only a power of Moderating and ordering things as the foreman of a Jury or a double or casting voice as the Bayliff in Elections in most Corporations or as the President in some Colledges but no Negative voice which maketh a Power equal with all the rest 6. A sixth sort are the heads of such Classes having a Negative voice so that the rest can do nothing without them 7. A seventh sort are the Presidents of Provinces or Diocesses containing many Classes which have only a Moderating Power but no Negative voice 8. An eighth sort are the Bishops of particular Cities with all the Rural parts that are near it containing many Churches who assume the Power of Governing that Diocess to themselves alone without the Presbyters of the particular Churches either not using them at all in matter of Government or only consulting with them in Assemblies but giving them no determining votes 9. A ninth sort is a Diocesan Bishop of such a City who doth not take upon him the Rule of the people of the Diocess beyond his own Congregation but only of the Pastors supposing that the several Pastors or Presbyters have power to Rule the several Congregations but withall that they themselves are to be ruled by him 10. A tenth sort are such Bishops as assume the Government of these Diocesan Bishops which are commonâ—y called Archbishops to which also we adjoyn Metropolitans Primates and Patriarchs who assume the Power of Governing all below them as under the seventh rank I do also for brevity comprehend Metropolitans Primates and Patriarchs who assume no Governing Power over other Bishops but only the primam sedem and the moderating Power in Councils 11. The eleventh sort are unfixed general Pastors called Ambulatory or Itinerant that have a care of all the Churches and are no further tyed to any particulars then aâ— the necessary defect of their natural capacity seeing they cannot be in all places at once or else the dispatch of that work which they there meet with before they go further and some such occasion doth require and being excluded out of no part of the Church further then by consent for the common good they shall exclude themselves such I mean as the Apostles were 12. The twelfth and last sort is the Judas that goes under the name of St. Peters Successor and Christs Vicar General or the Vice-Christ who claimeth a power of Governing the whole universal Church as its Head having Infallible power of determiâ—ing Controversies and matters of Faith and whose Office must enter the definition of the Catholick Church and those that separate from him are no Catholikes or true Christians This is he that beareth the bag and maketh the twelfth sort 3. I Come now in the third place to tell you how many and which of these sorts of Episcopacy I think may be admitted for the Peace of the Church And 1. Of the first sort â—here is no Controversie among us few will deny the Ius Divinum of Presbyters as having the Rule of the people of a particular Church and the sole Rule supposing that there is no other Pastor over that Church but himself 2. Of the second sort of Parish Bishops who are meer Presidents over the whole Eldership of that particular Church and that continually or fixedly I think there is little question will be made by any but they also will easily be admitted 3. The third sort A Parochial Bishop having a Negative voice in a Parish Eldership I should be content to admit for the Peace of the Church but whether of it self it be desirable I do not dispute for if one Pastor even in a Parish may have a Negative voice among two or three Curates it will follow that the thing it self is not unlawful viz. for one Minister to have a Negative vote among many and so among an hundred if there be nothing else to forbid 4. The fourth sort for brevity Comprehendeth two sorts 1. Such Pastors of a single Congregation which having diverse Curates under them who are Presbyters do yet themselves take upon them the sole Government of the people and of their Curates I think this is intolerable and indeed a Contradiction or a Nulling of the Presbyters office for it is essential to the Presbyter of any Church to be a Guide or Ruler of that Church to put them out of all Rule therefore is to Null or suspend the exercise of their office which cannot statedly be done without destroying it But then 2. if we speak of the second sort that is such Pastors of particular Churches as have Curats who are Presbâ—ters and they govern their Curates but take the Curates as true Governors of the flock these as I dare not simply defend for if it be lawful for one Pastor to Rule two or three in a Parish then why not twenty or an hundred if nothing else forbid so I confess I should be ready to admit of them if it might attain the Churches peace for I see many godly Divines that are against Episcopacy yet practice this and will have no Curates in their Parish that will not be Ruled by them And there is a certain Obedience which Juniors and men of weaker parts do owe to their Seniors and men of far greater knowledge though the Office be the same And the Nature of the Government being not Compulsive and Coercive but only upon the voluntary whose judgements approve and their wills consent its considerable how far even a Ruler of others may voluntarily consent and so oblige himself to be Ruled
Only this I will say that though I allow not in my judgement this sort of Episcopacy yet I think it incomparably more tolereable than the eighth sort which taketh the whole Government of the people from the Presbyters to themselves And if I lived in a place where this â—overnment were established and managed for God I would submit thereto and live peaceably under it and do nothing to the disturbance disgrace or discouragement of it My reasons I le not stay to produce 10. As for the tenâ—h sort of Bishops viz. Archbishops Metropolitans Primates and Patriarchs having not only the moderation of Synods but also either the sole Government of all the Clergy and cheif Government of all the people or a Negative voice in all I am much more in judgement against them then the former and so much the more against them by how much the larger their Jurisdiction is for reasons which I shall anon have occasion to produce 11. As for the eleventh sort of Bishops that is such as succeed the Apostles in the office of Preaching and Governing to wit as unlimited universal Officers it is a great doubt among many whether any such should be For though it be certain that such were yet we are in doubt whether they have any successors For my own part I confess my self satisfied in this that the Apostles have Successors though not in their extraordinary Immediate manner of Mission nor in their extraordinary Gifts of the Spirit yet in all that part of their office which is of standing Necessity to the Church And I am satisfied that their general Ministry or ambulatory pâ—eaching as unfixed officers and their Government of the Church by Office such as they did then use are of standing Necessity to the Church And therefore that as such unfixed general Officers the Apostles de jure have Successors And this I have formerly proved to you in my Theses de Polit. Ecclesiast briefly thus Argument 1. Christ promised when he instituted this General Office to be with them to the end of the world therefore it was his will that it should continue to the end of the world Mat. 28 20 21. It was to a Ministry that were sent to preach the Gospel to every Creature or to all the world and to Disciple Nations that this promise was expresly made therefore such a Ministry is to be continued Argum. 2. The same work and Necessity still continueth Foâ— 1. There are still most of the Nations on earth unconverted 2. The Converted and Congregated to be Confirmed and Governed therefore the Office continueth Argum. 3. We can fetch no Argument from the Apostles Example or from any Precept or Promise to them to prove the succession of fixed Pastors which is stronger then this by which we prove the succession of General unfixed Officers therefore either we must yield to this or by the same reasons as we deny it we must deny the Ministry too Which is not to be done Argum. 4. The Apostles had many Associates in this General Office in their own times Therefore it was not proper to them nor to ceâ—se with them Barnabas Sylas Timothy Titus Apollo with multitudes more in those times were unfixed General Officers that went up and down to convert the world and staid only to order and confirm the new gathered Churches and then went further sometimes returning to review preserve and strengthen their converts Argum. 5. If we can prove that such unfixed General officers were by Christ settled in his Church and that by such the Churches were in any sort then to be governed then our cause is good till the repeal or revocation of this office and order be proved Let them therefore that affirm such a revocation prove it for till then we have proved enough in proving that once it was instituted But they cannot prove that revocation I think nor yet any Cessation or that the institution was but pro tempore Argum. 6. It is not a tolerable thing to charge God with such a sudden Mutation of his Law or Order of Church Government without very certain proof If we find Christ setling one way of Church-Government in his own time and presently after for the first age it is a most improbable thing that he should take that down again and set up another kind of Government to continue ever after This seems to charge Christ with so great mutability that it is not to be done without very clear proof But such proof is not produced I know it is easily proved that the immediate Mission and extraordinary measure of the Spirit for Miracles â—nogues Infallible delivery of the doctrine of Christ are ceased But this is nothing to the general office of Preaching or Governing the Church which is of standing use So that I am satisfied of this that the Apostles as General Preachers and Governours have successors But then I must confess my self not fully satisfied what Governing Power it was that the Apostles had over the Pastors of the Church I find that when Saravia and after him the Disputants in the Isle of Wight do insist on this Argument from the way of Church Government by the Apostles that their Antagonists do presently grant the Minor that The Government of the Church at first was by men authorized to Rule the Presbyters and their Churches but they deny the Major that the Government which was then in the Church should continue till now because it was by Apostles whose Office they think ceaseth Whereas I must confess I am unavoidably forced to yield the Major that we must have the same kind of Government that was at first instituted unless we had better proof of a change For the stablishment of particular Churches and Presbyters was no change of the Apostles power seeing they gave not away their power to the Presbyters nor ceased to have the same Apostolical power which they had before Only the Apostles extraordinary Mission Gifts and Priviledges I confess are ceased But then I conceive that the Minor which is so easily granted viz. that the Apostles had the Government of the particular Presbyters will hold more dispute at least as to the nature and degree of their power and were I as fully satisfied about the Minor as I am of the Major I must by this one Argument be forced to be for the Ius Divinum of Epâ—scopacy What at present seems truth to me I shall lay down in these Propositions Prop. 1. It is certain that the Apostles were general unfixed Officers of Christ having the care of the whole world committed to them within the reach of their natural Capacity and that their business was to take that course in the particular management of their work as is most conducible to the propagation of the faâ—th through the whole world and that in all places where they came they had the same power over the Churches gathered as the fixed Pastors of those Churches have This much is past
doubt Prop. 2. It is as certain that common prudence required them to make a convenient distribution of the work and not go all one way and leave other places that while without the Gospel But some to go one way and some another as most conduced to the conversion of all the world Prop. 3. It is certain that the Apostles were not armed with the sword nor had a compulsive coercive power by secular force but that their Government was only forcible on the Conscience and therefore only on the Conscientious so far as they were such unless as we may call mens actual exclusion by the Church and their desertion and misery the effect of Government Prop. 4. It is most certain that they who had the extraordinary priviledge of being eye-witnesses of Christs Miracles and Life and ear-witnesses of his Doctrine and had the extraordinary power of working Miracles for a Confirmation of their Doctrine must needs have greater Authority in mens Consciences then other men upon that very account if there were no other So that even their Gifts and Priviledges may be and doubtless were one ground at least of that higher degree of Authority which they had above others For in such a Rational perswasive Authority which worketh only on the Conscience the case is much different from the secular power of Magistrates For in the former even Gifts may be a ground of a greater measure of Power in binding mens minds And here is the greatest part of the difficulty that riseth in our way to hinder us from improving the example of the Apostles in that it is so hard to discern how much of their power over other Presbyters or Bishops was from their supereminency of Office and Imperial Authority and how much was meerly from the excellency of their Gifts and Priviledges Prop. 5. It s certain that the Magistrates did not then second the Apostles in the Government of the Church but rather hinder them by persecution The excommunicate were not punished therefore by the secular power but rather men were enticed to forsake the Church for the saving of their lives so that worldly prosperity attended those without and adversity those within which further shewes that the force of Apostolical Government was on the Conscience and it was not corrupted by an aliene kind of force Prop. 6. Yet had the Apostles a power of Miraculous Castigation of the very bodies of the Offenders at least sometimes which Peter exercised upon Ananiaâ— and Sapphyra and Paul upon Eâ—â—mas and some think upon Hymenaeus and Philetas and those other that were said to be delivered up to Satan certainly Paul had in readiness to revenge all disobedience 2 Cor. 10.6 which its like extendeth somewhat farther than to meer censures But it s most certain that the Apostle used noâ— this power oâ— hurting mens bodies ordinarily but sparingly as they did other Miracles perhaps not according to their own wills but the Holy Ghosts So that this did not corrupt their Government neither and destroy the Spirituality of it Yet this makes it somewhat more difficult to us to improve the Apostles example because we know not how much of their power upon mens Consciences might be from such penal Miracles Prop. 7. The Apostles had power to Ordain and send others to the work of the Ministry But this only by the consent of the ordained and of the people before they could be compleat fixed Pâ—stors for they forced not any to go or any people to entertain them And it seemeth they did not Ordain singly but many together Acts 14.23 Timothy had his Gift by the laying on of Pauls hands and of the hands of the Presbyterie 1 Tim. 4.14 and 2 Tim. 1.6 Prop. 8. It seems that each Apostle did exercise a Government over the Churches which were once planted but this was principally in order to well setling and confirming them Prop. 9. No one Apostle did appropriate a Diocess to himself and say Here I am sole Governor or am chief Governor nor did they or could they forbid any others to Govern in their Diocess though as is said they did agree to distribute their work to the publike advantage and not to be all in one place at once but yet successively they might Prop. 10. Nay it s certain that they were so far from being the sole Bishops of such or such a Diocess that they had usually some more unfixed general Officers with them Paul and Barnabas went together at first and after the Division Barnabas and Mark Paul and Silas and sometimes Timothy and sometime Epaphroditus and sometime others went together afterward And others as well as Iames were usually at Ierusalem and all these had a general power where they came And it cannot be proved that Iames was Ruler of Peter Paul and the rest when they were at Ierusalem nor that he had any higher power then they Prop. 11. Yet it seems that the several Apostles did most look after those same Churches which themselves had been the instruments of gathering and that some addition of respect was due to those that had been spiritual Fathers to them above the rest 1 Cor. 4.15 Prop. 12. It was therefore by the General Commission of Apostleship that they Governed particular Churches pro tempore while they were among or neer them and not by any special Commission or Office of being the Diocesan or Metropolitane of this or that place 1. It was below them and a diminution of their honor to be so affixed and take the charge of any particular Churches 2. We find not that ever they did it 3. If they had then all the disorders and ungovernedness of those Churches would be imputable to them and therefore they must be still with them as fixed Bishops are seeing they cannot govern them at such a distance as makeâ— them uncapable 4. When Peter drew Barnabas and many more to dissimulation and almost to betray the liberties of the Gentiles Paul doth not say This is my Diocess and I must be the Ruler here nor doth Peter plead this against him when Paul and Barnabas fell out whether Mark should be taken with them or not neither of them did plead a Ruling Authority nor say This is my Diocess or I am the superior Ruler but they produced their reasons and when they could not agree concerning the validity of each others reasons they separated and took their several companions and waies Prop 13. It was not only the Apostles but multitudes more that were such general unfixed Ministers as the seventy Barnabas Silas Epaphroditus Timothy and many others And all these also had a Power of Preaching and Ruling where they came Prop. 14. None of these General Officers did take away the Government from the fixed Presbyters of particular Churches nor kept a Negative vote in their own hands in matters of Government for if no fixed Bishop or Presbyter could excommunicate any member of his Church without an Apostle then almost all
Churches must remain polluted and ungoverned through the unavoidable absence of those twelve or thirteen men The Apostles therefore did admonish Pastors to do their duties and when themselves were present had power to do the like and to censure Pastors or people that offended but they did not take on them the full Government of any Church nor keep a Negative vote in the Government Prop. 15. It seems utterly untrue that Christ did deliver the Keyes only to the twelve Apostles as such and so only to their Successors and not the seventy Disciples or any Presbyters For 1. The seventy also were General unfixed Officers and not like fixed Presbyters or Bishops and therefore having a larger Commission must have equal power 2. The Apostles were not single Bishops as now they are differenced from others but they were such as had more extensive Commissions then those now called Arch Bishops or Patriarchs If therefore the Keyes were given them as Apostles or General Officers then they were never given to Bishops For Bishops as fixed Bishops of this or that Diocess are not Successors of the Apostles who were Geneâ—al unfixed Officers 3. It is granted commonly by Papists and Protestants that Presbyters have the power of the Keyes though many of them think that they are limited to exercise them under the Bishops and by their Direction and Consent of which many School-men have wrote at large 4. The Key of Excommunication is but a Ministerial Authoritative Declaration that such or such a known Offendor is to be avoided and to charge the Church to avoid Communion with him and him to avoid or keep away from the Priviledges of the Church and this a meer Presbyter may do he may authoritatively Declare such a man to be one that is to be avoided and charge the Church and him to do accordingly The like I may say of Absolution if they belong to every authorized Pastor Preacher and Church guide as such then not to a Bishop only but to a Presbyter also And that these Keyes belong to more then the Apostles and their Successors is plain in that these are insufficient Naturally to use them to their Ends. An Apostle in Antioch cannot look to the censuring of all persons that are to be Censured at Athens Paris London c. so that the most of the work would be totally neglected if only they and their supposed Successors had the doing of it I conclude therefore that the Keyes belong not only to Apostles and their Successors in that General Office no nor only to Diocesan Bishops for then Presbyters could not so much as exercise them with the Bishops in Consistory which themselves of late allow Prop. 16. The Apostles were fallible in many matters of fact and consequently in the Decisions that depended thereupon as also in the Prudential determination of the time and season and other Cirumstances of known duties And thence it was that Paul and Barnabas so disagreed even to a parting where one of them was certainly in the wrong And hence Peter withdrew from the uncircumcision and misled Barnabas and others into the same dissimulation so far that he was to be blamed and withstood Gal. 2. Prop. 17. In such Cases of misleading an Apostle was not to be follownd no more is any Church-Governor now but it is lawful and needful to dissent and withstand them to the face and to blame them when they are to be blamed for the Churches safety as Paul did by Peter Galatians 2.1 Prop. 18. In this Case the Apostles that by Office were of equal Authority yet were unequal when the Reasons and Evidence of Gods mind which they produced was unequal so that a Presbyter or Bishop that produceth better Reasons is to be obeyed before another that produceth less Reason or that Erreth And the Bishop of another Church that produceth better Evidence of Gods mind is to be obeyed before the proper Bishop of that same Church that produceth weaker and worse Evidence Yea a private man that produceth Gods Word is to be obeyed before Bishops and Councils that go against it or without it in that case where the word bindeth us so that in all cases where Scripture is to determine he that bringeth the best Scripture proof is the chief Ruler that is ought chiefly to prevail Though in the determination of meer Circumstances of duty which Scripture determineth not but hath left to Church-Guides to determine pro re natâ it may be otherwise so that the Apostles power in determining matters of faith was not as Church-Governors but as men that could produce the surest Evidence Prop. 19. It is not easie to manifest whether every Presbyter in prima instantia be not an Officer to the Church Universal before he be affixed to a particular Church and whether he may not go up and down over the world to exercise that office where ever he hath admittance And if so what then could an Apostle have done by vertue of his meer office without the advantage of his extraordinary abilities and priviledges which the Presbyter may not do May an Apostle charge the people where he comes to avoid this or that seducer or heretick so may any Preacher that shall come among them and that by authority May an Apostle Excommunicate the very Pastor of the place and deprive him why what is that but to perswade the people and Authoritatively require them to avoid and withdraw from such a Pastor if the Cause be manifest And so may any Pastor or Preacher that comes among them For if as Cyprian saith it chiefly belong to the people even of themselves to reject and withdraw from such a Pastor then a Preacher may by Authority perswade and require them to do their own duty Yet I shall acknowledge that though both may do the same duty and both by Authority yet possibly not both by equal Authority but an Apostle Majore authoritate and so may lay a stronger obligation on men to the same duty but the rest I determine not but leave to enquiry Prop. 20. In making Laws or Canons to bind the Church which are now laid down in Scripture the Apostles acted as Apostles that is as men extraordinarily Commissioned illuminated and enabled infallibly to deliver Gods will to the world And therefore herein they have no Successors In Conclusion therefore seeing that matters of meer Order and Decency depending on Circumstances sometime rationally mutable sometime yearly daily hourly mutable are not to be determined Vniversally alike to all the Church nor to all a Nation nor by those that are at too great a distance but by the present Pastor who is to manage the work and being intrusted therewith is the fittest Judge of such variable Circumstances and seeing for standing Ordinances that equally belong to all ages and places Gods word is perfect and sufficient without the Bishops Canons and seeing that Scripture is a perfect Law of God and Rule of Christian faith and seeing that
in the expounding of the Scripture they that bring the best Evidence will beget the most Knowledge and they that produce the clearest Divine Testimony will beget most effectually a Divine belief and those that are known to be of far greatest abilities in learning experience and grace and consent with the most of the Church will procure more effectually an humane belief then a weak unlearned unexperienced Pastor of our own therefore the Jurisdiction of supereminent Bishops Metropolitans Primates and Patriarchs will appear to be reduced into so narrow a room and written in so small a character that he hath need of very quick sight that can read it and humble men may be easily drawn to think that the Unity Happiness and Safety of the Church lyeth not in it and that if it had been only for Christ and not their own Greatness there had not been such Contention and Division made about it in the Church as there hath been TO draw some of this which I have said into a narrower room I shall briefly tell you what I could heartily wish both Magistrates and Ministers would speedily accomplish for the order and Peace of the Church in these matters 1. I could wish that they would choose out the ablest Godly men and let them be appointed General Teachers and Guides to call the uncalled and to order confirm and so take care of the Churches that are gathered And if by the Magistrates consent and their own they divide their Provinces it will be but meet These I would have to go up and down to the several Parishes in their Provinces and to have no particular Parishes of their own nor to take the fixed Pastors power from them but to take care that it be by themselves well exercised And I would have the Magistrate keep his sword in his own hand and let these prevail with mens consciences as far as they can and in that way if they would exceed their bounds and arrogate any unjust power to themselves we shall dissent and deny it them and stand upon our ground and deal with them upon equal terms and so need not to fear them And I have cause to think that neither Presbyterians nor all the Independents will be against such General Officers Successors of the old ones as I here describe Not the Presbyterians for in Scotland they appointed and used such in the beginning of their Reformation when they made Visitors of the particular Churches and assigned to each their limited Provinces and so they were Commissioners to cast out Ministers put in others and plant Kirks and they had several Superintendents all which is to be seen in the Doctrine and Discipline of the Kirk of Scotland printed not long agoe again And the Itinerant Commâ—ssioners in Wales that were set there to go about preaching and Reforming doth shew that their Judgements were not against the Power 2. I could wish that every Parish Church may have one Eldership where they may be had or some Elders and Deacons with one Constant Fixed Perfect for Order and Unity 3. I could wsh that Ordination and Constitutions for Unity and Communion may be done only in Synods less or greater and that of many Presbyteries there may consist a Classis as commonly called and of many of those a Province And that the Classical meeting may be frequent and that some one the fittest man may be standing President of that Classis during life except he deserve removal 4. I could wish also that the Provincial Assembly to be held once a quarter or half year in each County may have the most able discreet godly Minister chosen to be the standing President also during life unless he deserve removal So that here are four several sorts of Bishops that for Peace and Order I could consent to to wit 1. A General unfixed Superintendent 2. A fixed Parochial Bishop President of that particular Presbytery 3. A Classical Bishop President of that Classis 4. A Provincial Bishop President of the Provincial Assembly But there is no necessity of these 5. Of the degree of their Power I said enough before It is intolerable they should have a Negative vote in Excommunications and Absolutions and such Government of the people except the Parochial Bishop save only in case of appeals and there I leave it to each mans consideration though I had rather they had none But whether they should be admitted a Negative in Ruling the Pastors I determine not Only in case of Ordination I would have all resolve to do nothing except in a case of Necessity but when the President is One and stop there which will permit him de facto the use of his Negative and yet trouble no mans conscience to acknowledge de jure that it Must so be for to that none should be forced This much I could willingly yield to for reconciliation and unity And I doubt not but I shall be sufficiently reproached by some for yielding so far and by others for yielding no further AND now at last after these not needless preparations I come to the main Question it self Whether it be Necessary or Profitable for the right Order or Peace of the Churches to restore the extruded Episcopacy And this I deny and having said so much already for explication shall presently give you the Reasons of my denyal in which the rest of the necessary explication will be contained Argument 1. That sort of Prelacy or other Government which destroyeth the End of Government and is certainly inconsistent with the Necessary Government and discipline to be exerciâ—ed in the Churches is not to be restored under pretence of the Churches Order or Peace nor can be consistent with its right Order and Peace But such is the Episcopacy which was of late exercised in England and is now laid by Therefore c. The Major needs no proof for few Christians I think will deny it If Episcopacy as lately here exercised be the certain excluder of Government it self and Christs discipline while it only retains the empty name then doubtless it is not to be restored The Minor I prove thus If there be a very Natural Impossibility that the late English Episcopacy though in the hands of the best men in the world should Govern the Churches as Christ hath appointed and as they should and may otherwise be Governed then the foresaid inconsistency and destructiveness is apparent But that there is such a Natural Impossibility for the late English Episcopacy to Govern the Church thus I shall prove 1. By shewing you what is undoubtedly necessary in Christs Government 2. And then what was the late English Episcopacy and then 3. The Impossibility will appear of it self when both these are opened and compared together without any more ado 1. And 1. It is past controversie among us that Church Governours should watch over each particular soul in their flock and instruct the ignorant admonish the faln convince gainsayers counterwork seducers among them
seek to reclaim the wandring strengthen the weak comfort the distressed openly rebuke the open obstinate offendors and if they repent not to require the Church to avoid their Communion and to take cogniscance of their cause before they are cut off as also to Absolve the penitent yea to visit the sick who are to send for the Elders of the Church and to pray with and for them c. yea and to go before them in the worship of God These are the acts of Church Government that Christ hath appointed and which each faithful Shepherd must use and not Excommunication and other Censures and Absolution alone 2. But if they could prove that Church Government containeth only Censures and Absolution yet we shall easily prove it Impossible for the late English Episcopacy to do that For 3. It is known to our sorrow that in most Parishes there are many persons and in some greater Parishes very many that have lived common open swearers or drunkards and some whoremongers common scorners of a godly life and in many more of those offences for which Scripture and the ancient Canons of the Church do excommunicate men and we are commanded with such no not to eat And it s too well known what numbers of Hereticks and Seducers there are that would draw men from the faith whom the Church-Governours must after the first and second admonition reject 4. And then it s known what a deal of work is Necessary with any one of these in hearing accusations examining Witnesses hearing the defendants searching into the whole cause admonishing waiting re-admonishing c. 5. And then it s known of how great Necessity and moment all these are to the honour of the Gospel the souls of the offendors to the Church to the weak to them without c. So that if it be neglected or unfaithfully mannaged much mischief will ensue Thus in part we see what the Government is Next let us see what the English Episcopacy is And 1. For the extent of it a Diocess contained many score or hundred Parishes and so many thousands of such souls to be thus Governed Perhaps some Diocesses may have five hundred thousand souls and it may be London Diocess nearer a million And how many thousand of these may fall under some of the forementioned acts of Government by our sad experience we may conjecture 2. Moreover the Bishop resideth if not at London as many of them did yet in his own dwelling many miles perhaps twenty or thirty from a great part of his Diocess so that most certainly he doth not so much as know by face name or report the hundreth perhaps the thousandth or perhaps the second or third thousandth person in his Diocess Is it Possible then for him to watch over them or to understand the quality of the person and fact In Church Cases the quality of the person is of so much moment that without some knowledge of it the bare knowledge of the fact sometimes will not serve 3. And then it is known that the English Episcopacy denyeth to the Presbyters all power of Excommunication and Absolution uâ—less to pronounce it as from the Bishop when he hath past it And they deny him also all power so much as of calling a sinner to open Repentance which they called Imposing penance and also they denied all power of denying the Lords Supper to any without the Bishops censure except in a sâ—dden case and then they must prosecute it after at the Bishops Court and there render the Reason of that suspension So that the trouble danger labour time would be so great that would be spent in it that scarce one Minister of a hundred did venture on it once in seven and seven years except only to deny the Sacrament to a man that would not kneel and that they might do easily and safely 4. And then Consider further that if the Minister should be one of an hundred and so diligent as to accuse and prosecute all the open scandalous offendors of his Parish before the Bishops Court that so he might procure that act of Government from them which he may not perform himself it would take up all his time and perhaps all would not serve for half the work considering how far he must ride how frequently he must attend c. And then all the rest or most of the Pastoral work must be neglected to the danger of the whole Congregation 5. It is a great penalty to an innocent man to travail so far to the trial of his â—ause But the special thing that I note is this that it is Naturally Impossible for the Bishop to hear try and judge all these causes yea or the fifth or hundredth of them or in some places one of five hundred Can one man hear so many hundred as in a day must be before him if this discipline be faithfully executed By that time that he hath heard two or three Causes and examined Witnesses and fully debated all the rest can have no hearing and thus unavoidably the work must be undone It is as if you set a Schoolmaster to teach ten or twenty thousand Schollars Must they not be needs untaught Or as if you set one Shepherd to look to two or three hundred several flocks of Sheep that are every one of them three or four miles asunder and some of them fourty miles from some of the rest Is it any wonder thâ—n if many of them be lost 6. But what need we further witness then the sad experience of the Church of late Are we not sure that discipline lay unexercised and our Congregations defiled and Gods Laws and the old Canons were dead letters while the Bishops keep up the lame and empty name of Governours How many drunkards swearers whoremongers raylers Extortioners scorners at a godly life did swarm in almost every Town and Parish and they never heard of discipline except it were one Adulterer or fornicator once in seven years within twenty miles compass where I was acquainted that stood in a white sheet in the Church We know that there was no such Matter as Church Government exercised to any purpose but all left undone unless it were to undoe a poor Disciplinarian as they therefore scornfully called them that blamed them for neglect of Discipline For my part the Lord my Judge knows that I desire to make the matter rather better then it was then worse then it was and I solemnly profess that for the Peace of the Church I should submit to almost any body that would but do the work that is to be done Here is striving between the Episcopal Presbyterian and Independent who it is that shall Govern I would make no great stirr against any of them all that would but do it effectually Let it be done and it s not so much matter by whom it is done as it is to have it lie undone But I can never be for that party that neither did the work when
intimations of Scripture and the discord of these reporters among themselves Only it is certain that nature it self would so restrain them that as they could be but in one place at once so they could not be in perpetual motion and prudence would keep them longest in those places where most work was to be done And therefore Pauls three years abode at Ephesus and the neighbouring parts of Asia did not make him the fixed Diocesan Bishop of Ephesus And what I say of the Apostles I say also of many such Itinerant unfixed Ministers which were their helpers as Silas Apollo Barnabas Titus Timothy c. For though Timothy be called by some Anâ—ients the first Bishop of Ephesus and Titus of Crete yet it is apparent they were no such fixed Ministers that undertook a Diocess durantâ— vita as their proper charge which were then called Bâ—shops but they were â—tinerant helpers of the Apostles in gathering planting and first ordering of Churches And therefore Titus was left in a whole Nation or large Island to place Bishops or Elders in each City and set things in order and this but till Paul come and not to be himself their fixed Bishop and Timothy is proved by Scripture to have been unsetled and itinerant as a helper of Paul after that he is by some supposed to be fixed at Ephesus I will not needlesly actum agere let any man that is unsatisfied of this read impartially Mr. Prins unbishoping of Timothy and Titus and note there the Itinerary of Timothy from Scripture Texts If therefore our Bishops would have been of the Apostles and their General helpers race they should have gone up and down to gather and plant Churches and then go up and down to visit those which they have planted or if they live where all are Enchurched already they should go up and down to preach to the rudâ—r sort of them and by the power of the word to subdue men further to Christ anâ— to see that all Ministers where they come do their duty reproving and admonishing those that neglect it but not forbidding them to do it as a thing belonging only to them And by Spiritual weapons and authority should they have driven Ministers to this duty and not by meer secular force of which more anon 2. And as for the fixed Bishops of Apostolical Institution our English Prelacy are not like them For the fixed Bishops established by the Apostles were only Overseers of one particular Church But the English Prelates were the Overseers of many particular Churches Therefore the English Prelates were not the same with the old Bishops of the Apostles institution The course that the Prelates take to elude this argument is by giving us a false definition of a particular Church That we may not therefore have any unprofitable strife about words I shall signifie my own meaning By a Particular Church I mean an Associated or combined company of Christians for Communion in Publick Worship and Furtherance of each other in the way to heaven under the Guidance of Christs Church Officers one Elder or more such as are undivided or Churches of the first order commonly called Ecclesiae Primae as to existence and which contain not divers Political Churches in them A family I mean not for that 's not a Political Church having no Pastor An accidental company of Christians I mean not For those are no Association and so no Political Church Nor do I mean a National or Diocesane or Classical Church or any the like which are composed of many particular Churches of the first order conjunct It is not of Necessity that they alway or most usually meet in one Congregation because its possible they may want a capacious convenient room and its possible they may be under persecution so that they may be forced to meet secretly in small companies or there may be some aged weak people or children that cannot travail to the chief place of Meeting and so may have some Chappels of ease or smaller meeting But still it must be a number neither so big nor so small as to be uncapable of the ends of Association which enter the definition how ever weaknâ—ss age or other accidents may hinder some members from that full usefullness as to the main end whith other members have So that they which are so many or live at such a distance as to be uncapable of the ends are not such a Church nor are capable of so being For the number will alter the species In a word it cannot I think be proved that in the Primitive times there was any one fixed Bishop that Governed and Oversaw any more then one such particular political Church as was not composed of divers lesser political Churches nor that their Churches which any fixed Bishop oversaw were more then could hold Communion in Worship in one publick place for so many of them as could ordinarily hear at once for all the families cannot usually come at once they were not greater then some of our English Parishes are nor usually the tenth part so great I have been informed by the judicious inhabitants that there are fourscore thousand in Giles Cripple-gate Parish in London and about fifty thousand in Stepney and fourty thousand in Sepulchres There cannot any Church in Scripture be found that was greater nor neer so great as one of these Parishes No not the Church at Ierusalem it self of which so much is said No not if you admit all the number of moveable Converts and Sojournours to have been of that particular Church which yet cannot be proved to have been so I know Bishop Downam doth with great indignation Dispute that Diocesses were beâ—ore Parishes and that it was more then one Congregation that was contained in those Diocesses We will not contend about the name Diocess and Parish which by the Ancients were sometime used promiscuously for the same thing But as to the thing signified by them I say that what ever you call it a Diocess or a Parish there were not near so many souls as in some English Parishes nor take one with another their Churches commonly were no more Numerous then our Parishes nor so numerous A Diocess then and a Parish were the same thing and both the same as our particular Churches now are that is the Ecclesiae primae or Soceities of Christians combined under Church-Rulers for holy Communion in Worship and Discipline And there were no otherwise many Congregations in one Church then as our Chapples of ease or a few meeting in a private house because of rainy weather are many Congregations in one Parish The foresaid Learned and Godly though angry Bishop Downame saith Def. li. 2. cap. 1. page 6. that Indeed at the very first Conversion of Cities the whole Number of the people converted being some not much greater then the Number of the Presbyters placed among them were able to make but a small Congregation Call that Church then a Diocess or a Parish I
care not so we come near an agreement about the proportion of Members that the definition be not overthrown and the ends of it made impossible by the distance number and unacquaintedness of the members that cannot have any Church communion immediately one with another If there be no communion how is it a Church Nay or if there be no such communion as consists in mutual assistance and conjunction in Worship and holding familiarity also in our conversation which the excommunicated are excluded from And if a communion there be it is either Immediate by the members themselves Assembled or else but Mediately by their Officers or Delegates If it be only by the latter Mediately then it is not the Ecclesia prima but orta It is an association of several Political Churches For that is the difference between the communion of a single particular Church and many combined Churches that as the first is a combination of persons and not of Churches so the communion is held among the Members in common whereas the other being a combination of Churches the communion is maintained orderly by Officers and Delegates joyning in Synods and sent from the Congregations If therefore it be an Immediate ordinary communion of members in Ecclesiastical affairs viz. Worship and Discipline that is the Particular Church that I intend call it what you will else and whether there may be any private meetings in it besides the main body or not as possibly through some accidents there may be and yet at Sacrament and on the most solemne occasions the same persons that were at Chappels or less meetings may be with the chief Assembly But I shall proceed in the proof of this by the next Argument which will serve for this and the main together Argum. 11. THat sort of Church Government may most safely be now practised which was used in the Scripture times and that 's less safe which was not then used But the Government of many Elders and particular Churches by one Bishop fixed and taking that as his proper Diocess such as the English Bishops were was not used in Scripture times Therefore it is not so safe to use it or restore it now The Major is proved hence 1. In that the Primitive Church which was in Scripture times was of unquestionable Divine Institution and so most pure And it is certainly lawful to practice that Church-Government which alone was practised by all the Church in the Scripture times of the New Testament 2. Because we have no certain Law or Direction but Scripture for the frame of Government as jure Divino Scripture is Gods sufficient and perfect Law If therefore there be no mention of the Practice of any such Episcopacy in Scripture no nor any precept for the practice of it afterwards then cannot we receive it as of Divine Institution The Objections shall be answered when we have proved the Minor And for the Minor I shall at this time argue from the Concessions of the most Learned and Reverend man that at this time hath deeply engaged himself in defence of Episcopacy who doth grant us all these things following 1. That in Scripture times they were the same persons and of the same office that were called Bishops and Presbyters 2. That all the Presbyters mentioned in Scripture times or then instituted as far as we can know had a Power of Ordination 3. And also a Power of Ruling the Church Excommunicating and Absolving 4. That there was not then in being any Presbyter such as the Bishops would have in these times who was under the Bishop of a particular Church or Diocess His words are these And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second Order in the Church and is now only in use for them under the Name of Presbyters yet in the Scripture times it belonged principally if not alone to Bishops there being no Evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches 5. It is yielded also by him that it is the office of these Presbyters or Bishops to Teach frequently and diligently to reduce Hereticks to reprove rebuke Censure and absolve to visit all the sick and pray with them c. And therefore it must needs follow that their Diocess must be no larger then that they may faithfully perform all this to the Members of it And if there be but one Bishop to do it I am most certain then by experience that his Diocess must be no bigger then this Parish nor perhaps half so big 6. And it must needs follow that in Scripture times a Particular Church consisted not of seveâ—al Churches associated nor of several Congregations ordinarily meeting in several places for Christian communion in the solemn Worship of God but only of the Christians of one such Congregation with a single Pastor though in that we dissent and suppose there weâ—e more Pastors then one usually or often That this must be granted with the rest is apparent 1. The Reverend Author saith as Bishop Downam before cited That when the Gospel was first preached by the Apostles and but few Converted they ordained in every City and region no more but a Bishop and one or more Deacons to attend him there being at the present so smal store out of which to take more and so small need of ordaining more that this Bishop is constituted more for the sake of those which should after believe then of those which did already 2. And it s proved thus If there were in Scripture times any more ordinary Worshiping Assemblies on the Lords dayes then one under one Bishop then either they did Preach Pray Praise God and administer the Lords Supper in those Assemblies or they did not If not then 1. They were no such Worshipping Assemblies as we speak of 2. And they should sin against Christ who required it 3. And differ from his Churches which ordinarily used it But if they did thus then either they had some Pastor Presbyter or Bishop to perform these holy actions between God and the people or not If not then they suppose that Lay-men might do all this Ministerial work in Word Sacraments Prayer and Praise in the name of the Assembly c. And if so what then is proper to the Ministry then farewell Bishops and Presbyters too If not theâ—â—â—her the Bishop must be in two Assemblies at once performing the Holy Worship of God in their communion but that 's impossible or else he must have some assisting Presbyters to do it But that 's denyed Therefore it must needs follow that the Church order constitution and practised Government which was in Scripture times was this that a single Worshipping Congregation was that particular Church which had a Presbyter or Bishop one or more which watched over and ruled that only Congregation as his Diocess or proper charge having no Government
acres of Land and not by the number of souls whereas they should have done as the Bee-hives do when they are ready to swarm so that the old hive cannot contain them all the swarm removes and seeks them another habitation and makes them a New hive of their own So when a Church grows big enough for two Churches one part should remove to another meeting place and they should become two Churches and the later be of the same sort as the former and as free and not become subject to the former as if men had right to be Rulers of others because they were Converted before them or because they dwell in a walled City and others in the Villages This Error therefore was no contrived or suddain thing but crept on by degrees as Countries were Converted and Churches enlarged we are agreed therefore de facto that it was otherwise in the Apostles daies and that soon after in some places it came to that pass as the Prelates would have it in some degree But whether the Apostles were willing of the change is the Question between us we deny it and expect their better proof And till they prove it we must needs take it for our duty to imitate that Government which themselves confess was only practised in Scripture times supposing this the safest way BUt yet though the proof lye on their part who affirm the Apostles to have had such Intentions that Pastors of single Congregations should afterward become the Pastors of many I shall ex super abundanti give them some Reasons for the Negative 1. And first we are most certain that the holyest Pastors of the Church had so much Pride and Ambition that might possibly make them guilty of such a mistake as tended to the â—ncrease of their own power and rule We find even the twelve Apostles contending in Christs own presence for the Primacy till he is put sharpâ—ly to rebuke them and tell them the Necessity of humility and teach them better the state of his Kingdom Paul met with many that contended against him for a preheminence and put him upon all those defences of the dignity of his Apostleshipâ— which we find him using Peter found it necessary to warn the Pastors that they should not Lord it over Gods Heritage And Iohn did meet with a Lording Diotrephes that loved to have the preheminence While they lay under the Cross the Bishops were aspiring and usurping authority over one another or else Victor of Rome had not presumed to Excommunicate the Asian Bishops for not conforming to his opinion What abundance of unworthy contentions did the Bishops of the first ages fill the Churches with and much about superiority who should be greatest what should be the priviledges of their several Seas c. Their pride no doubt was a great cause of their contention and those contentions necessitated the interposition of Emperors to reconcile them that could not agree of themselves If the Emperors called a Council to that end even the Council it self would fall to pieces and make all worse if the Magistrate did not moderate them Had not Constantine burnt the Nicene Schedules and done much to maintain an Union among them the success of that Council might have been such as would have been no great encouragement to succeeding ages to seek for more What bitter quarrels are there between the most eminent of all the Fathers and Bishops of the Church between Chrysostom and Epiphanius Chrysostom and Theophilus Alexandrinus Hierom and Iohn of Ierusalem Ierome and Ruffinus besides his quarrels with Chrysostom and Augustine I open not the concealed nakedness of the Saints but mention those publike doleful tragedies which made the Church an amazement to it self and a scorn to the Heathens that lived about them witness the well known censure of Ammianus Marcellinus when so many people shall be murdered at once in contention for a Bishoprick as were at the choice of Damasus ambition was too predominant The mentioning of the contentions of those most excellent Bishops and the first four general Councils makes Luther break out into so many admiring exclamations in his Treatise de Conciliis that ever such men should so ambitiously quarrel about toyes and trifles and childish things and that even to the disturbing of all the Churches and setting the Christian world on a flame Of the two Churches of Rome and Constantinople he saith Ita hae â—uae Ecclesiae ambitiose râ—â—atae sunt de re nihili vanissimis nugacissimis naeniis doneâ—â—â—ndem utraque horribiliter vastata deleta est pag. 175. This caused Nazianzen who complaineth so much himself of the â—dium or displeasure of his fellow Bishops to profess himself to be so affected that he would avoid all Assemblies of Bishops because he had never seen a good end of any Synod and which did not rather increase the evils than remove them and his reason is not as Bâ—llarmine feigneth only because they were all Arrians but because The desire of contending and of preheminency or principality and their emulation did overcome reason which Luther mentioning ib. pag. 225. wondereth that for these words he was not excommunicated as an arrant heretick Who knoweth not that knoweth any thing of Church history how the Church hath been torn in pieces in all ages except the first by the dissention of the Bishops till the Pope drew part of them to unite in him And who knoweth not that knoweth any thing of the present state of the Christian world into how many fractions it is broken at this day and almost all through the Division of these Guides If therefore we shall imagine that the Pastors of the Church could not be tainted with so much ambition as to inlarge their own Diocesses and gather the new Chuches under themselves when they should have formed them into the same order and freedom as were the first we shall shut our eyes against the most full experience of the Christian world especially when the change was made by degrees 2. The second Reason that perswadeth me to stick to the sole practised Government in Scripture times and not to alter it upon pretended Intentions of the Apostles is this Nothing that intimateth temerity or mutability is to be charged upon the Holy Ghost but to institute one frame or species of Church-government for Scripture times and to change it presently into another species to all succeeding ages doth intimate temerity or mutability or at least is so like it that therefore without good proof it is not to be charged on the Holy Ghost That they are two distinct species of Government is plain one is the Government of a Particular Congregation without any other Congregations or Elders under that Government the other is the Governing of many Elders and Churches by one supereminent Prelate and if these be not two differing sorts of Government then let the Prelates confess that the Government which we would continue is of the same
dayes and after He affirmeth also that the power of the Keyes belongeth to the Presbyters and that its convertible with the power of celebrating the Eucharist and that 's the Reason Why it belongs to them page 98. ibid. and that the Power of the Keys that is the whole power of the Church whereof that power is the root and sourse is common to Bâ—shops and Presbyters page 128 and that to this all sides agree page 106. and that by their Grant Deacons and others may preach but not Rule or administer the Lords Supper see page 118.123 And he is far from being of their mind that think in Scripture times there was but one single Bishop without other Presbyters in a Diocesan Church For he supposed many in a Congregation Page 126 he saith You see by St. Paul 1 Cor. 14. 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 And before he had shewed how they sate about the Bishop and the congregation stood before them And page 127. he saith that Clemens the Disciple of the Apostles in his Epistle to the Corinthians to compose a difference among the Presbyters of that Church partly about the celebration of the Eucharist adviseth them to agree and take their turns in it I confess I knnw not whence he hath this doubtless not in the true approved Epistle of Clement but it shews in his judgement 1. That there were then many Presbyters in the Church of Corinth 2. And that that Church was but one Congregation or not very many Else what need the Presbyters take their turns when they might have done it at once 3. That the word Presbyter in Clemens signifieth not a Prelate 4. And it seems this intimateth there was then no Bishop in Corinth else no question but Clemens would have charged these disagreeing Presbyters to obey their Bishop and used some of Ignatius language 5. Nay if Bishops had been then known in the world is it not likely that he would have charged them to get a Bishop if they had not to Govern such a disagreeing Presbytery And page 129 130 131. he shews that the condemning of Marcion at Rome and of Noelus at Ephesus are expresty said by Epiphanius Haeres 42. num 1. 2. Haeres 57 num 1. to have been done and passed by the Act of the Presbyters of those Churches And which is of later date the Excommunication of Andronicus in Sâ—nesius 57. Epist. I find reported to have passed in the same sort and all this agreeable to the practice recorded in Scripture alledging 1. Tim. 5.19 Acts 21.18 citing Cyprian Ep. 46. and the Apost Constit. and saith Bloudell in this might have spared his exact diligence it being granted c. Mr. Thorndike also tells us pag. 62. of the words of Ninius that in Ireland alone Saint Patrick at the first plantation of Christianity founded three hundred and threescore and five Bishopricks And can any man believe that all these had Cities or more then one of our Parish Churches when all Ireland to this day hath not seven Cities and when all this was done at the first plantation of the Gospel I think we had this sort of Episcopacy Even since the Reformation there is reckoned in Ireland but four Arch-bishops nineteen Bishops What think you then were 365. Bishops at the first plantation of the Gospel To proceed to some further Evidence 1. It s manifest in Clemens Rom. Epist. to the Corinthians there is mention of no more but two Orders the one called sometime Bishops sometime Presters the other Deacons page 54.55.57 and this he saith the Apoâ—â—les did as knowing that contention would arise about the name of Episcopacy and that they so seâ—led the Ministerial Offices that others should succeed in them when some were deceased For my part I cannot see the least reason to be of their mind that think Clemens here doth speak only of Prelates or supereminent Bishops of which I refer the Reader to Mr. Burtons notes in his English Translatâ—on of Clemenâ— But suppose it were so If at that time the Churches had none but single Bishops it is plain then that they were but single Congregations For no other Congregations having communion in theâ—r-then-ordinary publike worship could be managed without a Bishop or Presbyter to do the work But for them that sleight Mr. Burtons other mens plain Reasons concerning the judgement of Clem. Romanus and force his words to speak what they mean not I desire them to observe the judgement of Grotius whom they profess so much to value who in his Epistol 162 ad Bignon gives this as one Reason to prove this Epistle of Clemens genuine Quod nusquam meminit exsortis illius Episcoporum autoritatis quae Ecclesiae consuetudine post Marci mortem Alexandriae atque eo exemplo alibi introduci cepit sed planè ut Paulus Apostolus ostendit Ecclesias communi Presbyterorum qui iidem omnes Episcopi ipsi Pauloque dicuntur consilio fuisse gubernatas Nam quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominat omnia ista nomina non ad Ecclesiam sed ad Templum Hieros pertinent unde infert omnia recto ordine agenda si Iudaeis tanto magis Christianis You see that Grotius then and Clemens in his judgement were against Prelacy 2. The very same I say of Prelacie Epist. ad Philip. which mentioneth only two sorts Presbyters and Deacons 3. And though Ignatius oft mention three it seems to me that they were all but the Governours or Ministers of one Congregation or of no more people then one of our Parishes In the Epist. ad Smyrâ— he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vbi Episcopus praesens fuerit illuc plebs Congregetur sicuti ubi Christus est omnis militia coelestis aâ—est as the common interpreter translateth it ut vid. est in Edit Perionii Vsherii c. Vbi comparuerit Episcopus ibi Multitudo sit quemadmodum ubi Christus ibi omnis astat exercitus coelestis as Hier. Vairlenius Videlius translate it Or Vbi utique apparet Episcopus illic multitudo sit quemadmodum utiq ubi est Christus Iesus illic Catholica Ecclesia as Vshers old Tranlation And by the Context it appeareth that this plâ—bs or multitudo is the Church which he ruleth and not only one Congregation among many that are under him For this doth without distinction bind all the people one as well as another to be where the Bishop is or appeareth viz. in the publick Assembly for Communion in Worship It is plain therefore there that were not then many such Assemblies under him otherwise all save one must have necessarily disobeyed this command And in the Epistle to the Philadelphians he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e.
was the primitive Government corrupted while men measured their charge by the circuit of Ground thinking they might retain the old compass when they had multiplied converts and therefore should have multiplyed Churches and Bishops To all this I add these observations 1. That the very Nature of Church Government tels us that a Governour must be present upon the place and see to the execution For God hath made us the Laws already and Synods must in way of Vnion determine of the most advantagious circumstances for the perfoâ—ming of the duties which God imposeth And particular Bishops are to guide their particular Congregations in Gods Worship and in order thereto Their guidance is but a subservient means to that worship And therefore they must Rule the Church as a Captain doth his Company in fight or a Physitian his Patient or a Schoolmaster his School by his own presence and not at many miles distance by a Surrogate 2. The doctrine which makes the first particular Political Church to consist of many stated Worshipping Churches like our Parishes doth set on the saddle if not also hold the stirrup for a Diocesan Bishop to get up to head those prepared bodies 3. Seeing the Presbyterians do confess that it is not Necessary but lawful for a particular Political Church to consist of many Worshipping Churches and say It may consist only of one Common Reason and experience will then direct us to conclude that its best ordinarily take up with that one seeing people that know one another and live within the reach of each other for common converse and ordinarily meet and join in the same publick Worship are most capable of the ends of Church Policy and a Pastor capable of guiding such better then other Parishes that he knows not 4. He that makes the Pastor of one Parish the Ruler of the rest adjoining doth lay upon him much more duty then sitting in a Presbyterie to vote in censures For those censures are a small part of Church Government comparatively else most Congregations in England have little or no Government for they have little or none of these Censures Yea indeed true Church Guidance or Government contains a great part if not most of the Pastoral work which a man would be loth to undertake over too many distant unknown Congregations Though he may well undertake in Synods to promote Unity and to do the best he can for the whole Church of Christ. If therefore those of the Congregational way were as neer us in other things as in this before insisted on especially if they would renounce that great mistake of the Peoples having the Power of the Keys or Government and take up for them with a Iudicium Discretionis and just liberty we need not stand at so great a distance And lastly If Ministers of the Gospel would tenderly weigh the greatness of their work and charge and the dreadfulness of their account the worth of souls the power and prevalency of sin the rage of all the Churches enemies and the multitudes of them they would sooner tremble to think of the difficulties in Governing or guiding one Congregation in the way to heaven than grasp at more and think themselves able to be the guides of many and draw such a heavy burden on themselves and prepare for such a reckoning Lest they be offended with my words I will say the like in the words of Chrysostom or whoever else was the Author of the Imperfect work on Matth 20. Hom. 35. pag. mihi 901. Si haec ergo ita se habent secularem quidem primatum desiderare et si ratio non est vel causa est quia etsi justum non est vel utile est Primatum autem Ecclesiasticum concupiscere neque ratio est neque causa quia neque justum est neque utile Quis enim sapiens ultro se subjicere festinat servituti labori dolori quod majus est periculo tali ut det rationem pro omni Ecclesia apud justum judicem nisi forte qui non credit Iudicium Dei nec timet uti abutens primatu suo Ecclesiastico seculariter convertat â—um in Secularem Sed ne forte qui talis est in appetendo primatum profectum pietatis pie praetendat dico Nunquid qui in ordine prior est jam meritis est melior And of the Ministerial honours he saith ibid. Dâ—niq ipsi honores in Christo in prima quidem facie videntur honores revera autem non sunt honores diversi sed sunt diversa Ministeria ut puta honor oculi videtur quia illuminat Corpus Sed ipse honor illuminandi non est ei honor sed Ministerium ejus So much to prove the Proposition that the late English Episcopacy is not to be restored under any pretence of Order or Peace Wherein I have purposely forborn the mention of its Abuses and doleful consequents because they may suppose that Abuse to be separable from the thing Consequents of that which is already Proved TO save the debating of many great Controversies that break the peace and destroy or diminish the Charity of many I may abbreviate the work by giving you some of the true sequels of what hath been sufficiently proved Cons. I. The taking down of the English Episcopacy was as to the thing so far from being evil and deserving the Accusations that some lay upon it that it was a matter of Necessity to the Reformation and well being of the Churches of Christ in these Nations It was no worse a work in it self considered then the curing of a grievous disease is to the sick and the supply of the necessities of the poor in their indigence What guilt lieth upon that man that would have all the sick to perish for fear of injuring one Physitian that had undertaken the sole care of all the County or that would have all the County to have but one Schoolmaster Or an hundred Ships to have but one Pilot and consequently to perish How much greater is their guilt that would have had the forementioned Episcopacy continued to the hazzard of many thousand souls and the abasement and ejection of holy Discipline the pollution of the Churches and the hardening of the wicked and the dishonour of God I mention not this to provoke any to dishonour them but to provoke the persons themselves to Repentance And I intreat them to consider how sad a thing it is that without any great inducement they should draw such a mountain of guilt upon their souls The Bishops had the temptation of Honour and Riches but what honour or gain have you to seduce you to choose a share with other men in their sin and punishment I meddle not here with the Manner of demolishing Episcopacy but with the Matter because I would not mix other Controversies with this But I am confident those men that usually own the late Episcopacy and revile them that demolisht it shall one
eyes of God and men are on them and that it is no light matter to an honest heart that Christ and his cause should be dishonoured by our weaknesses and our labours should hereby be frustrated and sinners hardned in their impiety But yet I must say that many that are but low in Learning have greater abilities by grace and use to manage the great essentials of Christianity and set home a necessary truth upon the heart and deal with ignorant dead-hearted sinners then many very Learned men did ever attain to And I confess I could wish for the service of the Church that some such now private less-learned men in great Congregations were yoaked with some Learned men that are less fit for lively rouzing application that they might Lovingly go together the one confessing his defect in Learning and the other his defect in application and the unlearned depending for guidance from the more Learned in cases of difficulty where his abilities fall short that so they might be both as one able Minister communicating the honour of their several abilities to each other to supply and cover each others defects But if such a thing should be attempted though agreeably to the Churches practice for many hundred years after Christ what an out-cry should we have from the men now in hand against Mechanicks and unlearned men and how many would reproach their work that cannot mend it I have been long on this subject I will end it with this story Gregory Nysen tells us in his relation of the Life of Gregory Thaumaturgus that this holy man then Bishop of Neocaesarea was so famous by his miracles and successes that the Neighbour Countreys sent to him to preach and plant Churches among them Among others Comana a neighbour City sent to him to come and plant a Church and Bishops among them When he had stayed a while and preached and prepared them and the time was come that he was to design them a chief Pastor or Bishop the Magistrates and principal men of the City were very busie in enquiring anxiously and curiously who was of most eminent rank and splendour excelling the rest that he might be chosen to the office and dignity of being their Bishop For Gregory himâ—elf had all these Ornaments and therefore they thought their Pastor must have them too But when it came to choice they were all to pieces some for one and some for another so that Gregory looked to heaven for Directions what to do When they were thus taken up with proposing men of splendor and eminency Gregory remembring Samuels anointing David exhorted them to look also among the meanest for possibly there might be found among them some of better qualifications of mind Whereupon some of them signified that they took it as a contumelie and sâ—orn that all the chief mâ—n for eloquence dignity and splendor should be refused and that Mechanicks and tradesmen that labour for tehir living should be thought fitter for so great an office And saith one of them to him in derision If you will pass by all these that are chosen out of the best of the Citizens and go to the scum and basest of the people for a Pastor for us its best for you even to make Alexander the Collier a Priest and lets all agree to choose him The good man hearing these scornful words it struck into his mind to know who that Alexander the Collier was Whereupon they brought him presently with laughter and set him in the midst of them collowed and half-naked and ragged and sordid and thus stood Alexander among them But Gregory suspected somewhat better by him then they that laught at him and thereupon taking him out of the company and examining his life he found that he was a Philosophick man that being of a very comely person and loth it should be any occasion of incontinency and also renouncing the vanities of the world had addicted himself to the life of a Collier that his person and worth might be hid from men and his mind be kept in an humble frame Whereupon Gregory appointeth some to take away Alexander and wash him and cloath him with his Pastoral attire and bring him into the Assembly as soon as they had done In the mean time Gregory goes to the Assembly and fals a preaching to them of the nature of the Pastoral office and the holiness of life required thereto entertaining them with such speeches tâ—ll Alexander was brought and comely adorned in Gregories garmâ—nts was set before them Whereupon they all fell a gazing and wondering at Alexander and Gregory falls a preaching to them again of the deceitfulness of judging by outward appearances about the inward worth of the soul and that Satan had obscured Alexander lest he should subvert his kingdom To be short he ordaineth Alexander their Bishop a Pastor of a single Church And when they desired to bear him preach he shewed that Gregory was not deceived in him His sermon was sententious and full of understanding but because he had no flowers of Oratory or exactness and curosity of words one that was a curious hearer derided him who it is said was by a vision brought to repent of it And thus despised Alexander the Collier was made Bishop or Pastor of Comana when the great ones were rejected and afterward proved a Champion for Christ to whom he passed in Martyrdome through the flames I have recited this for their sakes that deride the gifts of God in men whom they account unlearned but not to encourage any to thrust themselves on so great a work without Ordination and due qualifications Object But it is Ordination it self that is wanting to the Pastors of the Reformed Churches and therefore they are no Pastors c. Answ. The contrary is manifested in this ensuing Disputation This separating Principle is it that I here purposely contend against For it is cast in to divide and to destroy And to quench such granado's and fire-works of the Devil is a necessary work for them that will preserve a Churches Peace I read in Thuanus of a Bishop in France that turning Protestant took his Popish consecration for insufficient and was again elect and ordained by the Protestant Minsters without a Prelate to be a Prelate But that Presbyters Ordained by a Presbytery of Protestants should be reordained by a Prelate and that as necessary to the being of their office is strange doctrine to all the Protestant Churches It was rejected commonly by the English Bishops even by A. B. Bancroft himself Saith Firmilian inter Epist. Cypriani Omnis potestas gratia in Ecclesia constituta est ubi praesident Majores natu qui baptizandi Manus imponendi ordinandi poffident potestatem i. e. All Power and Grace is placed in the Church where Elders do preside who possess the power of Baptizing Imposing hands and Ordaining I know it will be said that Firmilian speak of Bishops only But I believe not that he
Sect. 9. 2. A Minister is an officer of Christ and therefore receiveth his Authority from him and can have none but what he thus recieves And therefore 1. He hath no Soveraignty or Lordship over the Church for that is the perogative of Christ. 2. He hath no degree of underived Power and therefore must prove his Power and produce his Commission before he can expect the Church to acknowledge it 3. He hath no Power to work against Christ or to destroy the souls of men or to do evil Though he hath a Power by which occasionally he may be advantaged to evil yet hath he no Authority to do it For Christ giveth no man power to sin nor to do any thing against himself 4. He deriveth not his authority from man though by man as an instrument or occasion he may The People give him not his Power The Magistrate gives it not The Ordainers Bishops or Presbyters give it not any further then as I shall shew anon by signifying the will of Christ that indeed giveth it and by investing men in it by solemn delivery The Choosers may nominate the person that shall receive it and the Magistrate may encourage him to accept it and the Ordainers may Approve him and Invest him in it but it is Christ only that gives the Power as from himself As in Marriage the persons consent and the Magistrate alloweth it as Valid at his bar and the Minister blesseth them and declareth Gods consent But yet the Power that the Husband hath over the wife is only from God as the conferring cause and all that the rest do is but to prepare and dispose the person to Receive it save only that consequently the consent of God is declared by the Minister Of which more anon when we speak of Ordination Sect. 10. 3. A Minister is a man separated or set a part to the work of the Gospel For he is to make a calling of it and not to do it on the by Common men may do somewhat that Ministers do even in preaching the Gospel but they are not separated or set apart to it and so entrusted with it nor make a Calling or Course of employment of it Ministers therefore are Holy persons in an eminent sort because they have a two-fold Sanctification 1. They are as all other Christians sanctified to God by Christ through the spirit which so devoteth them to him and brings them so neer him and calls them to such holy honourable service that the whole Church is called a Royall Priesthood a Holy Nation c. to offer spiritual sacrifice to God And Christ hath made them Kings and Priests to God But 2. They are moreover devoted and sanctified to God not only by this separation from the world but by a separation from the rest of the Church to stand neerer to God and be employed in his most eminent service I mention not mans Ordination in the Definition because it is not essential to the Ministry nor of Absolute Necessity to its being of which anon But that they be set apart by the will of Christ and sanctified to him is of Necessity Sect 11. 4. These Ministers have a double subject to work upon or object about which their Ministry is Employed The first is The world as that matter out of which a Church is to be raised The second is Believers called out of the world These Believers are Either Only Converted and not invested in a Church state or such as are both Converted and Invested These later are either such as are not yet gathered into a particular Church or such as are For all these are the objects of our office Sect. 12. 5. Accordingly the first part of the Ministerial office is to Preach the Gospel to unbelievers and ungodly ones for their Conversion This therefore is not as some have imagined a common work any more then preaching to the Church Occasionally ex Charitate only another man may do it But ex Officio as a work that we are separated and set a part to and entrusted with so only Ministers may do it No man hath the Power of Office but he that hath the Duty or Obligation to make it the trade or business of his life to preach the Gospel though bodily matters may come in on the by Sect. 13. 6. Hence it appears that a man is in order of Nature a Preacher of the Gospel in General before he be the Pastor of a particular flock though in time they often go together that is when a man is ordained to such a particular flock Sect. 14. 7. And hence it follows that a man may be ordained sine Titulo or without a particular charge where the Converting preparatory work is first to be done Sect. 15. 8. And hence it appeareth that a Minister is first in order related to the unbelieving world as the object of his first work before he be related to the Church existent either Catholick or particular And that he is under Christ first a Spiritual Father to beget children unto God from the unbelieving world and then a Governour of them If others have already converted them to our hands and saved us that part of our work yet that overthroweth not the order of the parts and works of our office though it hinder the execution of the first part it being done to our hands by others in that office Sect. 16. 9. The second part of the Ministers work is about Believers meerly converted together with their Children whom they yet have power to Dedicate to God And that is to Invest them in the Rights of a Christian by Baptism in solemn Covenanting with God the Father Son and Holy Spirit And these are the next Material objects of our Office Many of the Ancients Tertullian by name and the Council of Eliberis thought that in case of Necessity a Lay-man though not a Woman may Baptize If that be granted yet must not men therefore pretend a Necessity where there is none But I am satisfied 1. That Baptism by a a private man is not eo nomine a Nullity nor to be done again 2. And yet that it is not only a part of the Ministers work to Baptize and approve them that are to be Baptized ex officio but that it is one of the greatest and highest actions of his office Even an eminent exercise of the Keyes of the Kingdom letting men into the Church of Christ it being a principal part of their Trust and power to judge who is meet to be admitted to the Priviledges and fellowship of the Saints Sect. 17. 10. The third part of the Ministers work is about the Baptized that are only entred into the universal Church for many such there are or else the unbaptized that are Discipled where the former work and this are done at once And that is to congregate the Disciples into particular Churches for Holy Communion in Gods Worship c. They must do part of this
Ministration But of this gift the Church is the subject He giveth Pastors to his Church 2. But in conjunction with the Churches Mercies the Minister himself also partakes of mercy It is a double Benefit to him to be both receptive with them of the blessing of the Gospel and to be instrumentall for them in the conveyance and to be so much exercised in so sweet and honourable though flesh-displeasing and endangering work As in giving Alms the giver is the double receiver and in all works for God the greatest Duties are the greatest Benefits so is it here And thus the making of a Minister is a Donation or act of bounty to himself Christ giveth to us the Office of the Ministry as he giveth us in that office to the Church As a Commanders place in an Army is a place of Trust and Honour and Reward and so the matter of a gift though the work be to fight and venture life Sect. 5. The Duty of the Minister is caused by an Obligation and that is the part of a Precept of Christ And thus Christs command to us to do his work doth make Ministers Sect. 6. From the work which the Ministers are to perform and the command of Obedience laid upon the people ariseth their duty in submission to him and Reception of his Ministerial work And in Relation to them that are to obey him his office is a superiour Teaching Ruling Power and so is to be caused by Commission from Christ as the fountain of Power that is to command both Pastor and People Sect. 7. So that the Ministry consisting of Duty Benefit and Power or Authority it is caused by Preceptive Obligation by Liberal Donation and by Commission But the last is but compounded of the two first or a result from them The Command of God to Paul e. g. to Preach and do the other works of the Ministry doth of it self give him Authority to do them And Gods command to the People to hear and submit doth concur to make it a Power as to them And the Nature and ends of the work commanded are such as prove it a Benefit to the Church and consequentially to the Minister himself So that all is comprehended in the very imposition of the Duty By commanding us to preach the word we are Authoâ—ized to do it and by Doing it we are a Benefit to the Church by bringing them the Gospel and its Benefits Sect. 8. Our Principal work therefore is to find out on whom Christ imposeth the Duties of Church Ministration And by what signs of his will the person himself and the Church may be assured that it is the Will of Christ that this man shall undertake the doing of these works Sect. 9. And therefore let us more distinctly enquire 1. What is to be signified in order to a Ministers Call and 2. How Christ doth signifie his will about the several parts and so we shall see what is left for Ordination to do when we see what is already done or undone Sect. 10. 1. It must be determined or signified that A Ministry there must be 2. And what their Work and Power shall be 3. And what the Peoples Relation and duty toward them shall be 4. What men shall be Ministers and how qualified 5. And how it shall be discerned by themselves and others which are the men that Christ intends Sect. 11. Now let us consider 1 What Christ hath done already in Scripture 2. And what he doth by Providence towards the determination of these things And 1. In the Scripture he hath already determined of these things or signified that it is his Will 1. That there be a standing Ministry in the Church to the end of the world 2. That their work shall be to preach the Gospel Baptize Congregate Churches Govern them adâ—inister the Eucharist c. as afore-mentioned 3. He hath left them Rules or Canons for the directing them in all things of constant universal necessity in the performance of these works 4. He hath described the persons whom he will have thus employed both by the Qualifications necessary to their Being and to the Well-being of their Ministration 5. He hath made it the Duty of such qualified persons to desire the work and to seek it in case of need to the Church 6. He hath made it the Duty of the people to desire such Pastors and to seek for such and choose them or consent to the choice 7. He hath made it the Duty of the present Overseers of the Church to Call such to the work and Approve them and Invest them in the office which three acts 〈◊〉 are called Ordination but specially the last 8. He hath made iâ— the Duty of Magistrates to encourage and protect them and in some cases to command them to the work and set them in the office by their Authority All these particulars are determined of already in the Laws of Christ and none of them left to the power of men Sect. 12. The ordainers therefore have nothing to do to judge 1. Whether the Gospel shall be preached or no whether Churches shall be Congregate or no whether they shall be taught or governed or no and Sacraments administred or no 2. Nor whether there shall be a Ministry or no Ministry 3. Nor how far as to the Matter of their work and power their office shall extend and of what Species it shall be 4. Nor whether the Scripture shall be their constant universal Canon 5. Nor whether such qualified persons as God hath described are only to be admitted or not 6. Nor whether it shall be the duty of such qualified persons to seek the office or the Duty of the People to seek and choose such or of Pastors to ordain such or of Magistrates to promote such and put them on None of this is the Ordainers work Sect. 13. If therefore any man on what pretence soever shall either determine that the Gospel shall not be preached nor the Disciples Baptized the Baptized Congregated the Congregations governed the Sacraments administred c. or that there shall be no Ministers to do those works or if any man Determine that which will infer any of these or if he pretend to a Power of suspending or excluding them by his Non-approbation or not-authorizing them he is no more to be obeyed and regarded in any of this Usurpation then I were if I should make a Law that no King shall reign but by my nomination approbation or Coronation And if any man under pretence of Ordaining do set up a man that wants the Qualifications which Christ hath made necessary to the Being of the Ministry his Ordination is Null as being without Power and against that Will of Christ that only can give Power And so of the rest of the particulars forementioned Where the Law hath already determined they have nothing to do but obey it And though the miscarriages of a man in his own calling do not alwaies nullifie his
among the Churches in Europe on their grounds hath any proof and therefore must not pretend to the Ministry Churches or Ordinances but we must all turn Seekers to day and Infidels to morrow by this device Sect. 30. Argument 8. The Ministry of the Priests and Levities before the incarnation of Christ and in his time was not Null though they wanted as much or more then such a succession of right Ordination therefore it is so still with the Gospel Ministery The Antecedent I shall more fully manifest neerer to the end Only now observe that when Abiathar was put out by Solomâ—n and when such as were not of the line or Genealogie of the Priests were put as polluted persons from the Priesthood Neh. 7.64 65. and 13 29 30. Ezra 2.62 yet were not any of their administrations taken to have been Null Sect. 31. Argument 9. If the Ministration or Governing acts of Vsurping Princes may be Valid and there need no proof of an uninterrupted succession to prove the validity then is it so also in the Ministry But the Antecedent is certain therefore c. The Validity of the consequence from the parity of Reason I shall manifest anon Sect. 32. Argument 10 If an uninterrupted Succession of Canonical or true Ordination be Necessary to the Being of the Church Ministry and Ordinances then Rome and England have lost their Ministry Churches and Ordinances But the Consequent will be denyed by the adversaries therefore so also must the Antecedent if they regard their standing Sect. 33. Though this be the Argument that I have the greatest advantage to press the adversary with yet because I have made it good already in two or three other writings in my Key for Catholicks and my Safe Religion and Christian Concord I shall say but little of it now But briefly this may suffice 1. For the Church of Rome if either Heresie Infidelity Sodomie Adultery Murder Simony violent intrusion ignorance impiety want of due election or of due consecration or plurality of Popes at once can prove an interruption of their succession I have shewed them already where it s proved But if none of these prove it we are safe our selves Sect. 34 But Grotius in Discus Apolog. Rivet pleads for them that if any intercision have been made at Rome it hath been made up from other Churches Answ. 1. That is not proved but nakedly affirmed 2. Nor will it serve the Papists turn that must have all Churches hold from Rome and her succession and Rome from none nor to be patcht up from their succession 3. De facto the contrary is certain For 1. Those other held their Ministry as from the universal Headship of the Pope and therefore had themselves their interruptions in the former interruptions of Rome as being but her members and therefore were not capable themselves of repairing of her breaches 2. The successors of the illegitimate Popes such as deposed Eugenius c. and men as bad as they have continued the succession And tâ—e Bishops that were consecrated by power received from the illegitimate Popes were the only persons that were the repairers of the breach And yet the Pope will hardly yield that he receiveth his power from any of these 3 There have been greater defects in the succession then this of Consecration even of due Election Capacity yea of an office it self which Christ will own The Vicechristship of the Pope is no office of Christs planting Sect. 35. And 2 For the English Prelates as they are unable to prove their uninterrupted succession so the interruption is proved in that they derived and held their Power from the Vicechrist of Rome and that qua talis for so many ages This was their own profession and all that they did was as his Ministers by his Authority which was none Sect. 36. Object But this nulled not the true Authority which they received from the Pope or Prelates as Prelates Answ. The Pope was uncapable of giving them Authority and whether the Prelates as such were so too we shall enquire anon And though I grant that where the person was fit there was yet a Ministry Valid to the Church and perhaps to themselves in the main yet that is because Canonical Ordination is not of Necessity to the Being of the Ministry but by other means they might be then Ministers though this corruption was conjunct that they received their Power imaginarily from Râ—me but that the said Canonical succession was interrupted by this Papal tenure and many a delinquency is nevertheless sure and sufficient to inforce the Argument as to them that now are our adversaries But so much shall suffice for the Non-necessity of this succession of a true and Regular Ordination CHAP. V. Ordination by such as the English Prelates not Necessary to the Being of the Ministry Sect. 1. I Have made this work unnecessary by the two former Chapters For if no Ordination be of Necessity to the Being of the Ministry nor an uninterrupted Succession Necessary then doubtless an Ordination by these Prelates in Specie is not Necessary at present or as to succession But yet ex abundati I add Sect. 2. Argument 1. Ad hominem I may well argue from the Concession of the English Prelates themselves and their most zealous adherents And their judgements were 1. That such a succession as aforesaid of right Ordination was not of Necessity And for this they that write against the Papists do commonly and confidently dispute Sect. 3. And 2. They maintained that the Protestant Churches that had no Bishops were true Churches and their Ministers true Ministers and so of their administrations This was so common with them that I do not think a dissenting vote can be found from the first Reformation till about the preparations for the Spanish match or little before Sect. 4. I have in my Christian Concord cited at large the words of many and the places of the writings of more as 1. Dr. Field 2. Bishop Downam 3. Bishop Iewel 4. Saravia 5. Bishop Alley 6. Bishop Pilkinton 7. Bishop Bridges 8. Bishop Bilson 9. Alexander Nowel 10. Grotius their friend then 11 Mr. Chysenhal 12. The Lord Digby 13. Bishop Davenant 14. Bishop Prideaux 15. Bishop Andrews 16. Chillingworth 17. To which I now add Bishop Bromâ—all of Schism 18. Dr. Fern 19. Dr. Steward in his answer to Fountains letter these of the later or present sort 20. And Bishop Vsher whose judgement of it is lately published by Dr. Bernard at his own desire 21. And Mr. Mason in a Book of of purpose for justification of the Reformed Churches hath largely pleaded this cause 22. And Dr. Bernard saith that Dr. Overall was judged not only to consent to that Book but to have a hand in it 23. And no wonder when even Bancroft himself the violentest of all the enemies of them called Puritans in those times is said by Spotswood there recited by Dr. Bernard to be of the same mind and to give it
as his judgement that the Scotch Ministers then to be Consecrated Bishops were not to be reordained because the Ordination of Presbyters was valid Sect. 5. These Novel Prelatical persons then that so far dissent frrom the whole stream of the Ancient Bishops and their adherents have little reason to expect that we should regard their judgement above the judgement of the English Clergy and the judgement of all the Reformed Churches If they can give us such Reasons as should conquer our modestie and perswade us to condemn the judgement of the Plelates and Clergy of England all other Churches of the Protestants and adhere to a few new men of yesterday that dare scarcely open the face of their own opinions we shall bow to their Reasons when we discern them But they must not expect that their Authority shall so far prevail Sect. 6. And indeed I think the most of this cause is carried on in the dark What Books have they written to prove our Ordination Null and by what Scripture Reasons do they prove it The task lieth on them to prove this Nullity if they would be Regarded in their reproaches of the Churches of Christ. And they are not of such excessive Modesty and backwardness to divulge their accusations but sure we might by this time have expected more then one volume from them to have proved us No Ministers and Churchess if they could have done it And till they do it their whsperings are not to be credited Sect. 7. Argument 2. If that sort of Prelacy that was exercised in England was not necessary it self yea if it were sinfull and tended to the subversion or exceeding hurt of the Churches then is there no Necessity of Ordination by such a Prelacy But the Antecedent is true therefore so is the consequent The Antecedent hath been proved at large in the foregoing Disputation Such a Prelacy as consisteth in the undertaking of an impossible task even for one man tâ— be the only Governour of all the souls in many hundred Parishes exercising it also by Lay men and in the needful parts not exercising it all all a Prelacy not chosen by the Presbyters whom they Govern yea suspending or degrading â—he Presbyters of all those Churches as to the governing part of theâ—â— office and guilty of the rest of the evils before mentioned is not only it self unnecessary but sinful and a disease of the Church which all good men should do the best they can to cure And therefore the effects of this disease can be no more Necessary to our Ministry then the burâ—ing of a feaver or swelling of a Tympany is necessary to the body Sect. 8. No Bishops are Necessary but such as were in Scriture times But there were none such as the late English Bishops in Scripture times Therefore the English Bishopâ— are not necessary He that denyeth the Major must go further in denying the sufficiency of Scripture then I find the Papists ordinarily to do For they will be loth to affirm that any office is of Necessity to the Being of the Church or of Presbyters that is not to be found in Scripture or that was not then in Being Therefore so far we are secure Sect. 9. And for the Minor I prove it thus If the English Bishops were â—either such as the unfixed General Ministers nor such as the fixed Bishops of particular Churches then were they not such as were in Scripture times But they were neither such as the unfixed General Ministers nor such as the fixed Bishops of particular Churches therefore c. Sect. 10. Besâ—des these two sorts of Ministers there are no more in the New Testament And these aâ—e diversified but by the exercise of their office so far as they were ordinary Ministers to continue The unfixed Ministers whether Apostles Evangelâ—sts or Prophets were â—uch as had no special charge of any one Church as their Diocess but were to do their best for the Church in general and follow the direction and call of the Holy Ghost for the exercising of their Ministry But it s known to all that our Engsish Bishops were not such They were no ambulatory itinerant Preachers they went not about to plant Churches and confirm and direct such as they had planted but were fixed to a City and had every one their Diocess which was their proper charge but Oh how they discharged their undertaking Sect. 11. Object The Apostles might agree among them selves to divide their Provinces and did accordingly James being Bishop of Jerusalem Peter of Rome c. Answ. No doubt but common reason would teach them when they were sent to preach the Gospel to all the world to disperse themselves and not be preaching all in a place to the disadvantage of their work But 1. It s one thing to travail several ways and so divide themselves as itinerants and another thing to divide the Churches among them as their several Diocesses to whâ—ch they should be fixed Which they never did for ought is proved 2. And its one thiâ—g prudently to disperse themselves for their labour anâ— another thing to claim a special power over a Circuit or Diocess as their charge excluding a like charge and power of others So far as any man Apostle or other was the Father of souls by their conversion they owned him a special honour and love which the Apostles themselves did sometimes claim But this was nothing to a peculiar Diocess or Province For in the same City a Ierusalem some might be converted by one Apostle and some by another And if a Presbyter convert them I think the adversaries will not therefore make them his Dâ—ocess not give him there an Episcopal Power much less above Apostles in that place Nor was this the Rule that Diocesses could be bounded by as now they are taken Sect. 12. Nor do we find in Scripture the least intimation that the Apostles were fixed Diocesan Bishops but much to the contrary 1. In that it was not consistent with the General charge and work that Christ had laid upon them to go into all the world and preach the Gospel to every creature How would this stand with fixing in a peculiar Diocess Sect. 13. And 2. We find them answering their Commission in their practice going abroad and preaching and planting Churches and sometimes visiâ—ing them in their passage but not sâ—tling on them as their Diocesses but going further if they had opportunity to do the like for other places Yea they planted Bishops in the several Cities and Churches which they had gathered to Christ. Though Paul staid three years at Ephesus and other adjacent parts of Asia yet did not all that abode prove it his peculiar Diocess And yes its hard to find again so long an abode of Paul or any Apostle in one place Elders that were Bishops we find at Ephesus Acts 20. and some say Timothy was their Bishop and some say Iohn the Apostle was their Bishop but its clear that it was
no peculiar Diocess of Paul Sect. 14. And 3. We still find that there were more then one of these general itinerant Ministers in a Place or at least that no one excluded others from having equal power with him in his Province where ever he came Barnabas Silas Titus Timotheus Epaphroditus and many more were fellow-labourers with Paul in the same Diocess or Province and not as fixed Bishops or Presbyters under him but as General Ministers as well as he We never read that he said to any of the false Apostles that sought his contempt This is my Diocess what have â—ou to do to play the Bishop in another mans Diocess Much less did he ever plead suâ—h a Power against Peter Barnabas or any Apostolical Minister Nor that Iames pleaded any such prerogative at Ierusalem Sect. 15. And therefore though we reverence Eusebius and other Ancients that tell us of some Apostles Diocesses we take them not as infallible reporters and have reason in these points partly to deny them credit from the word of God The Churches that were planted by any Apostle or where an Apostle was longest resident were like enough to reckon the series of their Pastors from him For the founder of a Church is a Pastor of it though not a fixed Pastor taking it as his peculiar charge but delivering it into the hands of such And in this sence we have great reason to understand the Catalogues of the Antients and their affirmations that Apostles were Bishops of the Churches For Pastors they were but so that they had no peculiar Diocess but still went on in planting and gathering and confirming Churches Whereas the Bishops that were setled by them and are said to succeed them had their single Churches which were their peculiar charge They had but one such charge or Church when the Apostles that lead in the Catalogues had many yet none so as to be limited to them And why have we not the Diocess of Paul and Iohn and Mathew and Thomas and the rest of the twelve mentioned as well of Peter and Iames Or if Paul had any it seems he was compartner with Peter in the same City contrary to the Canons that requireth that there be but one Bishop in a City Sect. 16. It s clear then that the English Bishops were not such Apostolical unfixed Bishops as the Itinerants of the first age were And yet if they were I shall shew in the next Argument that it s nothing to their advantage because Archbishops are nothing to our question And that they were not such as the fixed Bishops of Scripture times I am next to prove Sect. 17. The fixed Bishops in the Scripture times had but a single Congregation or particular Church for their Pastoral Charge But our English Bishops had many if not many hundred such Churches for their charge therefore our English Bishope were not of the same sort with those in Scripture The Major I have proved in the former Disputation The Minor needs no proof as being known to all that know England Sect. 18. And 2. The fixed Bishops in the Scripture times had no Presbyters at least of other particular Churches under them They Governed not any Presbyters that had other associated Congregations for publick Worship But the English Bishops had the Presbyters of other Churches under them perhaps of hundreds therefore they are not such as the Scripture Bishops were There is much difference between a Governour of People and a Governour of Pastors Episcopus gregis Episcopus Episcoporum is not all one None of us saith Cyprian in Concil Carthagin calleth himself or takes himself to be Episcopum Episcoporum No fixed Bishops in Scripture times were the Pastors of Pastors as least of other Churches Sect. 19. This I suppose I may take as granted de facto from the Reverend Divine whom I have cited in the foregoing Disputation that saith Annotat. in Art 11. that Although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and now iâ— only in use for them under the name of Presbyters yet in the Scripture-times it belonged principally if not alone to Bishops there being no Evidence that any of that second Order were then instituted though soon after before the writing 〈◊〉 â—gnatius Epistles there were such instituted in all Churches So that he granteth that de facto there were then no Presbyters but Bishops and that they were not instituted and therefore Bishops had no such Presbyters to Govern nor any Churches but a single Congregation For one Bishop could guide but one Congation at once in publick worship and there could be no Worshipping Congregations in the sence that now we speak of without some Presbyter to guide them in performance of the worship Sect. 20. So saith the same Learned man Dissertat 4. de Episcop page 208 209. in quibus plures absque dubio Episcopi â—uere nullique adhuc quos hodie dicimus Presbyteri And therefore he also concludeth that the Churches weâ—e then Governed by Bishops assisted by Deacons without Presbyters instancing in the case of the Church of Ierusalem Act. 6. and alledging the words of Clem. Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How Grotius was confident that Clemens was against their Episcopacy shewed before To the same purpose he citeth the words of Clemens Alexandrinus in Euseb. of Iohn the Apostle concluding Ex â—is ratio constat quare sine Presâ—yterorum mentione intervenientâ— Episcopis Diaconi immediate adjiciantur quia scilicet in singulis Macedoniae civitatibus quam vis Episcopus esset nondum Presbyteri constituti sunt Diaconis tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique Episcopis adjunctis Dissertat 4 cap. 10. Sect. 19 20 21. So also cap. 11. Sect. 2. alibi passim Sect. 21. Object But though de facto there were no Bishopâ—â—uling Presbyters then nor ruling any more then a single Worshâ—pâ—ing Church yet it was the Intention of the Apostles that they should afterwards enlarge their Diocess and take the care of many Churches and that they should ordain that soâ—t of subject Presbyters that were not instituted in Scripture-times Answ. Do you prove the secret Intention of the Apostles to be for such a Mutation and then we shall be satisfied in that But till then it is enough to us that we have the same Government that de facto was set up by the Apostles and exercised in Scripture times And that it s granted us that the office was not then instituted which we deny For it is the office of such subject Presbyters having no Power of Ordination that we deny Sect. 22. Object But though in Scripture times there were no Bishops over many Churches and Presbyters yet there were Archbishops that were over many Answ. Because this objection contains their strength I shall answer it the more fully And 1. If there were no subject Presbyters in those times then Archbishops could rule none But there were
for Holland he questioned if there was a Church among them or not or words fully to that Purpose Against which abuse of the Dr. the Bishop was fain to vindicate himself See page 124 125. Of his Posthumous Judgement Sect. 15. Moreover 5. We know not of almost any Bishops in England by whom men may be Ordained Four or five Reverend Learned men of that degree are commonly said to survive among us whom we much honour and value for their worth But as these are so distant and their residence to the most unknown so the rest if there be any are known to very few at all that I can hear of It s famed that many Bishops there are but we know it not to be true nor know not who they be and therefore it cannot well be expected that their Ordination should be sought If they reveal not themselves and their Authority and do not so much as once command or claim obedience from the generality of Ministers how can they expect to be obeyed If they plead the danger of persecution I answer 1. What Persecution do they suffer that are known above others of their way 2. If that will excuse them when we never heard of any that suffered the loss of a penny for being known to be a Bishop since the Wars were ended then it seems they take the Being of the Ministry and Churches to be but of small moment that are not worthy their hazzard in a manifestation of their power And if this excuse them from appearing it must needs in reason excuse others from knowing them obeying them and submitting to them Sect. 16. And when they shall declare themselves to be our Bishops they must in all reason expect that the proof of it as well as the naked affirmation be desired by us For we must not take every man for a Bishop that saith he is so They must shew us according to the Canons that the Clergy of the Diocess lawfully Elected them and Bishops Consecrated them which are transactions that we are strangers to If they take the secret Election of six or seven or very few in a Diocess to be currant because the rest are supposed to be uncapable by Schism 1. Then they shew themselves so exceedingly unjust as to be unmeet for Government if they will upon their secret presumptions and unproved suppositions cut off or censure so many parts of the Clergy without ever accusing them or calling them to speak for themselves or heâ—ring their Defence 2. And if upon such presumptuous Censures you make your selves Bishops besides the Canons you cannot expect obedience from those that you thus separate from and censure unheard Sect. 17. It s known that the English Bishops as Grotius himself affirmeth were chosen by the King according to the custom here the Chapter being shadows in the business And if the King may make Bishops he may make Presbyters and then Ordination is unnecessary But if you say that the Consecrators make them Bishops and not the Kings Election then Rome had many Bishops at once when ever three or four Popes were consecrated at once which marrs all succession thence dirived and then if some Bishops consecrate one and some another both are true Bishops of one Diocess and many Pastors may be thus Ordained to one Church Sect. 18. And it concerneth us before we become their subjects to have some credible Evidence that they are so Orthodox as to be capable of the place And the rather because that some that are suspected to be Bishops how truly I know not have given cause of some suspicion Either by writing against Original sin or by owning Grotius's Religion which what it was I have shewed elsewhere or by unchurching the Protestant Churches and Nullifying their Ministry that have not their kind of Ordination while they take the Roman Ordination to be Valid and their Church and Ministry to be true with other such like Sect. 19. And 6. If we should now when better may be had subject our selves to the Ordination and Government of the abolished Prelacy we should choose a more corrupt way of administration and prefer it to a more warrantable way That this way is corrupt is proved in the former Disputation That a way more warrantable may be had I shall prove anon Though submission to a faulty way in some cases of Necessity is excusable yet when we have our choice the case is altered Sect. 20. And a tender Conscience hath very great reason to fear lest by such voluntrary subjection they should incur moreover this double guilt 1. Of all the hurt that this corrupt sort of Episcopacy did before the abolition 2. And of all the hurt that it might do again if it were introduced which is neither small nor uncertain He that hath seen the fruits that it brought forth but for a few years before the abolition and weighs the arguments brought against it methinks should fear to be the restorer of it Sect. 21. If any man as Mr. Thorndike and others do shall write for a more regular sort of Episcopacy it s one thing to find a tolerable Bishop in his Book and another thing to find him existent in England For we know not of any New sort of Regulated Episcopacy planted and therefore must suppose that it is the Old sort that is in being Let them bring their Moderate forms into existence and then its like that many may be more inclined to submit to their Ordination but their moderate principles having not yet made us any Moderate Episcopacy I see not how we should be ever the more obliged for them to submit to the Old but rather are the more justified in disowning it when their own reformed modell is against it CHAP. VII The Ordination used now in England and in other Protestant Churches is Valid and agreeable to Scripture and the Practice of the Ancient Church Sect. 1. HAving already proved that the late English Bishops Ordination is not of necessity it is satisfactory without any more ado to them that would nullifie our Ministry and Churches that have not their Ordination But because we may meet with other adversaries and because in a case of so much weight we should walk in the clearest light that we can attain for the satisfaction of our own Consciences I shall further prove the Validity of our Ordination and the truth of our Call and Minstry and Churches Sect. 2. Argument 1. The Ordination is Valid which is performed by such Bishops as were instituted and existent in Scriture times But our Ordination used in England and other refoâ—med Churches is performed by such Bishops as were institutâ—d and existent in Scâ—â—pture times the refore such Ordination is Valid Thâ— Major will not be denyed being â—â—derstood with a supposition of other requisites that are not now in controversie For those that we have to deal with do grant that such Bishops as are mentioned Acts 20. 1 Tim. 3. Tit. 1. Phil. 1.1 and
under them have power of Ordination But very many English Pastors at this day have Presbyters under them therefore they have Power of Oâ—dination By Presbyters I mean not men of another office but gradually inferiour in the saâ—e office The Major is proved ad hominem from the Concessions of the Dissenters For though I rarely meet in their disputations for Bishops with any Definition of a Bishop yet This is it that they most commonly give us as the Essential difference of a Bishop that he is one that is over Presbyters Yea this agâ—eeth with their higher sort of Bishops that they say were in the Church in Ignatius daies when subject Presbyters were instituted and therefore those Pastors may ordain that are of that higher sort of Bishops Sect. 14. The Minor is notorious Many of our Pastors in Market Towns and other large Parishes have a curate with them in the same Congregation and one or two or more Curates at several Chappels of ease that are in the Parish And these are under them 1. De facto being chosen and brought in by them Ruled by them and paid by them and removed by them 2. De jure the Bishops and Laws of the Land allowed this Sect. 15. Argument 5. The stated or fixed President of a Presbyterie may Ordain with his fellow Presbyters But many of our Parish Pastors are the fixed Presidents of Presbyteries therefore they may ordain The Major I take for granted by all that stand to the Ordinary descriptions of a Bishop For the stated President of a Presbyterie is not only a Bishop in the judgement of Forbes Bishop Hall Bishop Vsher and such other but is indeed the Primitive Bishop in their judgement and such a Bishop in whom they would rest satisfied and do propose such for the Churches Peace Sect. 16. And the Minor is notorious For 1. In the most of our ordered Churches there is a Presbyterie of Ruling Ecclesiastick Elders 2. In many there are divers preaching Presbyters which may satisfie them that are against meer ruling Elders as I shewed before And if these be not inferiour to the chief Pastor in Ecclesiastical Degree yet they are his Compresbyters and he is in all Parishes that I know where Curates or Assistants are their stated President or Moderator so that we have in all such Congregations according to the doctrine of the Bishops themselves not only such Bishops as were in the Apostles days when there was no subject Presbyters but also such Bishops as were in Ignatius daies when the fixed President or Bishop had many Presbyters to whom he was the President or Moderator Sect. 17. Yea if you will make his Negative voice Essential to a Bishop which Moderate Episcopal men deny yet commonly this agreeth to such Parish Bishops as have Curates under them For in the Presbyterie they have ordinarily a Negative Voice Sect. 18. Yea where there are no such Presbyteries with a President it is yet enough to prove him a Bishop that he hath Deacons under him or but one Deacon saith Dr. H H. Annotat in Act. 11. b. When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him there being at the present so small store out of which to take more and so small need of Ordaining more Sect. 19. Argument 6. The Moderator or President of many Pastors of particular Churches assembled may Ordain and his Ordination is Valid But such a Moderator or President is ordinarily or frequently One in our Ordinations therefore they are Valid The Major is granted by many of the Dissenters and all their principles I think do infer it For such a one is a Bishop not only of the Apostolical institution Nor only such as was in Ignatius days but such an Archbishop as next afterward sprung up When it is not only one Church and its Presbyters that are under him but the Presbyters or Bishops of many Churches that he is Moderator or President of methinks those that are for the highest Prelacy should not deny the Validity of his Ordination Sect. 20. But two things will be here objected The one is that he was not consecrated to this Presidency or Moderatorship by Bishops To which I answer 1. That Consecration is not of Necessity to such a Bishop according to the principles of Episcopal Divines it being no new Office or Order that they are exalted to but a new Degree Ordination which was received when they were made Presbyters may suffice and is not to be iterated 2. The Election of the Presbyters served as Hiâ—rom testifyeth in the Church of Alexandria therefore it may serve now of which more anon 3. He is chosen by true Bishops as is shewed Sect. 21. The other Objection is that our Presidents are but pro tempore and therefore are not Bishops To which I answer 1. That in some Places they are for a long time and in some for an uncertain time Dr. Twiss was Moderator of the Synod at Westminster for many years together even durante vita and Mr. Hâ—rle after him was long Moderator The London Province hath a President for many moneths even from one Assembly to another 2. I never yet met with an Episcopal Divine that maintained that it was essential to a Bishop to be such duâ—rante vita I am sure it is not commonly asserted If a man be made the Bishop of such or such a Diocess for one and twenty years or for seven years it will be said to be irregular but I know none of them that have averred it to be so great an Error as nullifieth his Power and administrations And if it may stand with the Being of Episcopacy to be limited to seven years then also to be limited to seven moneths or seven weeks or days Especially when as usually with us they fix no time at the first Election but leave it to the liberty of the next Assembly to continue or to end his power Let them prove that affirm it that duration for life is essentiall to a Bishop Sect. 22. Argument 7. Where all these forementioned qualifications of the Ordainer do concur viz. 1. That he be the Pastor of a particular Church and the chief Pastor of it and the Pastor of a City Church and have Deacons and Presbyters under him and be the fixed President of a Presbyterie and the Moderator or President of a larger Presbyterie of the Pastors of many Churches there according to the principles even of the râ—gider sort of Dissenters the Ordination is valid But all these forementioned qualifications do frequently concur to some of our present Ordainers in England therefore even according to the more rigid Dissenters their Ordination is Valid The premises are so plain that they need no confirmation Sect. 23. Argument 8. Ordination by a Presbyterie is Valid But in England and other Reformed Churches we have Ordination by a Presbyterie therefore
were instituted in Scripture times Now as a pretended Presbyters administrations are Valid to the innocent receiver of the Sacrament so a pretended Bishops administration in Ordination is as Valid to the innocent caeteris paribus Sect. 43. Argument 15. They that have the Keyes of the Kingdom of Heaven have the power of Ordination But Parochiall Pastors called Presbyters have the Keyes of the Kingdom of Heaven therefore they have the power of Ordination Sect. 44. The Minor is granted commonly by Papists and Protestants as to some of the Keyes but it is by many denyed as to other They say that every Pastor hath the Key of doctrine and of Order but not the Key of Jurisdiction But 1. Christ gave the Keyes of the Kingdom of Heaven together and never divided them Therefore they are not to be divided He did not give one Key to one and another to another but all to the same men And what God hath joyned together let no man put asunder 2. The Apostles in delivering these Keyes to others are never found to have separated them For Subject Presbyters were not instituted in Scripture-times Therefore all that were then Ordained Presbyters had all the Keyes together and so that of Iurisdiction as it is called with the rest 3. That Presbyters had the Key of Order will prove that they may Ordain as is aforesaid 4. But that English Presbyters had the Key of Iurisdiction is proved 1. In that they were with the Bishops to Ordain by Imposition of hands 2. In that they were by the Book of Ordination charged to administer Discipline though this was disused and the Prelates frustrated their power Sect. 45. I shall recite the words of Reverend Vsher for the proof of this Reduction of Episcopacy c. By Order of the Church of England all Presbyters are charged in the Book of Ordination to administer the Doctrine of Sacraments and the Discipline of Christ as the Lord hath commanded and as this Realm hath received the same and that they might the better understand what the Lord hath commanded therein the exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to to be read unto them at the time of their Ordination Take heed unto your selves and to all the flock among whom the Holy Ghost hath made you Overseers to Rule the Congregation of God which he hath purchased with his blood Of the many Elders who thus in common ruled the Church of Ephesus there was one President whom our Saviour in his Epistle unto this Church in a peculiar manner stileth the Angel of the Church of Ephesus And Ignatius in another Epistle written about twelve years after unto the same Church calleth the Bishop thereof Betwixt the Bishop and the Presbyterie of that Church what an harmonious consent there was in thâ— ordering of the Church Government the same Ignaâ—iâ—â— doth fully there declare by the Presbyterie with St Paul understanding the Community of the rest of the Presbyters or Elders who then had a hand not only in the delivery of the Dâ—ctrine and Sacraments but also in the Administration of the Discipline of Christ For further proof of which we have that known Testimony of Tertullian in his General Apology for Christians â—n the Church are used exhortations chastisements and divine censure for judgement is given with great advice as among those who are certain they are in the sight of God and it is the chiefest foreshewing of the Iudgement which is to come if any man have so offended that he be banished from the Community of Prayer and of the Assembly and of all holy fellowship The Presidents that bear rule therein are certain approved Elders who have obtained this honour not by Reward but by good report who were no other as he himself intimates elsewhere but those from whose hands they used to receive the Sacrament of the Eucharist For with the Bishop who was the chief President and therefore stiled by the same Tertullian in another place summus Sacerdos for distinction sake the rest of the dispensers of the Word and Sacraments joyned in the common Government of the Church and therefore where in matters of Ecclesiastical judicature Cornelius Bishop of Rome used the recieved form of gathering together the Presbyterie of what persons that did consist Cyprian sufficiently declareth when he wisheth him to read his Letters to the flourishing Clergy which there did preside or rule with him The presence of the Clergy being thought so requisite in matters of Episcopal audience that in the fourth Council of Carthage it was concluded That the Bishop might hear no mans cause without the presence of the Clergy and that otherwise the Bishops sentence should be void unless it were confirmed by the presence of the Clergy which we find also to be inserted into the Canons of Egbert who was Archbishop of York in the Saxon times and afterwards into the body of the Canon-Law it self True it is that in our Church this kind of Presbyterial Government hath been long disused yet seeing it still professeth that every Pastor hath a right to rule the Church from whence the name of Rector also was given at first unto him and to administer the Discipline of Christ as well as to dispence the Doctrine and Sacraments and the restraint of the exercise of that right proceedeth only from the custom now received in this Realm no man can doubt but by another Law of the Land this hinderance may be well removed Sect. 46. And indeed the stream of Antiquity and the Authors that are principally rested on for Episcopacy are full against them that deny the Government of the people to the Presbyters And it is the principal mischief of the English Prelacy thus to degrade or quoad exercitium to suspend at least all the Presbyters from their office Not as it is a denying them any part of their honour that 's not to be much regarded but as it is a discharging them of their work and burden and consequently leaving the Churches ungoverned And for the Government of Presbyters themselves in Cyprians dayes the Bishop did not could not Ordain or censure any Presbyter without his Clergy and Councils have decreed that so it should be Yea and the plebs universa also was consulted with by Cyprian Sect. 47. And now I come to the Major of my Arrgument which I prove thus Either Ordination is an act of the exercise of the power of the Keyes or of some other power But of no other power therefore of the Keyes If it be the exercise of any other power it is either of a secular power or an Ecclesiastick but neither of these therefore of no other Not of another Ecclesiastick power for there is no Ecclesiastical power at least which Ordination can be pretended to belong to but the power of the Keyes not of a secular power for that belongeth not to Ministers nor is it here pretended Sect. 48. And I think it
will appear that the power of Baptizing and judging who shall be taken for Christians and who not and the power of administring the Eucharist and Eucharistical actions in the Church is as great as this of Ordination especially supposing that a Presbyterie must concur in this and a single Pesbyter may do the other And therefore the one being granted them the other cannot be denyed Sect. 49. Argument 16. If the administrations of the Priests and Teachers in Christs dayes among the Jews was Valid to the people then the Ordination of our Presbyteries and the administrations of our Presbyters so ordained are Valid to the people and receivers now But the Antecedent is true therefore so is the Consequent This Argument is managed so frequently and copiously by our Ministers heretofore against the Separatists that I shall need to say but little of it Sect. 50. The Antecedent is proved easily from Scripture Acts 13.27 15.21 shew that Moses and the Prophets were read in the Synagogues every Sabbath day and Luke 16.29 shews that it was the peoples duty to hear them Mat. 23.1 2 3. Then spake Iesus to the Multitude and to his Disciples saying The Scribes and the Pharises sit in Moses seat all therefore whatsoever they bid you observe that observe and do but do not ye after their works for they say and do not Mat. 8.4 Mark 1.44 Luke 16.29 But go thy way shew thy self to the Priest and offer for thy cleansing those things which Moses commanded c. So that it was the peoples duty to hear and submit to the Teachers and the Priests Sect. 51. The reason of the Consequence is because these Priests and Teachers had not so good a Call as our Presbyters to their Office but were lyable to far more exceptions The Priests were not of the line that God had by his Law appointed to succeed in the Priesthood the succession had long failed as to the just title of the Successors The Priesthood was bought for money of the Civil Powers and instead of being the Priest for life he was oft changed every year chosen by a Pagan Prince and by him displaced and most think there were two at once The Scribes and Pharises had abominably corrupted the Law by their traditions and false expositions and their Calling was much more defective then ours so that if they must pass yet for Ministers of God and their administrations be valid then so must Presbyters and their administrations be esteemed much more I know we need not this odious comparison of our Ministry with the Priests or Pharises but to shew the adverâ—â—ries the odiousness of their accusations and grossness of their 〈…〉 〈…〉 Presbyters may make a Bishop 〈◊〉 they may make a 〈◊〉 But they may make a Bishop 〈◊〉 they may make 〈◊〉 ordain a Presbyter The 〈◊〉 of the Major is proved thus 1. They that may â—onfer 〈…〉 Dâ—gree may confer the lower the place of a Bishop is supposed the higher Degree and the place of a Presbyter the lower 2. â—he Bishops themselves require more power in or to the Consecration of a Bishop then to the Ordination of a Minister called a Presbyter The later may be done according to their Canons by one Bishop with assisting Presbyters but the former must have three Bishops at the least Sect. 53. To this it is commonly answered that Praecise the Ordination of a Presbyter is a greater work then the making of a Bishop and therefore the Major is denyed To which I reply 1. I speak not of a Greater work because the word greater is ambiguous and may signifie the greater change in regard of the Terminus a quo which is not it that I intend But the addition of an higher degree of power may require more power to the effecting it then the giving of the Lower degree though the lower be praecise the greater change for the higher is the greater change as to the terminus ad quem and as Episcopacy comprehendeth or supposeth Presbyterie so the power of making a Bishop comprehendeth or supposeth the power of Ordaining Presbyters It may be praecise or cum praecisione as the Schoolmen speak it may be a greater work to make a beggar to be the chief Prince next to the King in a Kingdom and yet sinâ— praecisione and in regard of the terminus ad quem it is a greater work to make him afterward a King and doubtless the addition of this Power requireth the Greater power to effect it Sect. 54. Otherwise if the Dissenters will stand to their answer we shall from their own grounds infallibly overthrow their cause thus It is a greater work to Baptize then to Ordain or Confirm therefore he that may Baptize may Ordain and Confirm Just as making a Presbyter is cum praecisione and in respect to the terminus a quo a greater work then Consecrating or making a Bishop so Baptizing is cum praecisione and in respect to the terminus a quo a far greater work then Ordination the one making a Christian and the other a Minister of a Christian See Aquil. in Scotel in 4. sent d. 7. q. 2. pag. 816. of Confirmation Sect. 55. It is only the Minor therefore that will hold dispute which I prove from the well known words of Hierom to Evagrius which Bishop Vsher told me he alleadged to King Charls at the Isle of Wight to this end when he was asked by him for an instance of Presbyters Ordaining Quod autem postea unus electus est qui caeteris praeponeâ—etur in schismatis remedium factum est ne unusquisque ad se trahens Christi Ecclesiam rumperet Nam Alexandriae à Marco Evangelista usque ad Heraclam Dionysium Episcopos Presbyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant quomodo si exercitus Imperatorem faciat aut Diaconi eligant de se quem industrium noverint Archidiaconum vocent Presbyters then made the first Bishops at Alexandria Sect. 56. To this it is answered that it was only Election of Bishops that Hierom ascribeth to the Alexandrian Presbyters and not Ordination of them for that was done by some other Bishops and that it is Ordination that makes a man a Bishop Sect. 57. To this I reply 1. Hierom here undertakes to tell us how Bishops were made at Alexandria but maketh not the least mention of other Ordination or Consecration then these words express as done by the Presbyters And therefore till they prove it we must take the affirmation of another Ordination to be but the groundless presumption of the Assertors 2. Hierom doth purposely bring this as an argument to prove the identity first and the neerness afterward of Bishops and Presbyters that Presbyters made Bishops which would have been no argument if it was not Presbyters but Prelates that made them and if the Presbyters only chose them for 3. The people may choose a Bishop as well as the Presbyters and ordinarily did
Ministerium vel ad Sacerdotalem locum indignu obreperet Ordinari enim nonnunquam indignos non secundum Dei voluntatem sed secundum humanam praesumptionem haec Deo displicere quae non veniant ex legitima justa Ornatione Deus ipse manifestat per Osee Prophetam dicens sibi ipsi constituerunt Regem non perâ—me Propter quod diligenter de traditione Divina Apostolica observatione observandum est tenendum quod apud nos quoque fere Provincias universas tenetur ut ad Ordinationes rite celebrandas ad eam plebem cui praepositus ordinatur Episcopi ejusdem provinciae proximi quique conveniant Episcopus deligatur plebe praesente quae singulorum vitam plenissime nâ—vit uâ—iuscujusque actum de ejus conversatione perspexit Quod apud vos factum videmus in Sabini collegae nostri ordinatione ut de universae fraternitatis suffragio de Episcoporum qui in praesentia convenerant quique de eo ad vos literas fecerant judicio Episcopatus ei deferretur manus ei in locum Basilidis imponeretur And so he goes on to shew that even the Bishop of Romes restoring of Basilides was not valid to rescind the foresaid Ordination of Sabinus which was thus made by the Bishops on the peoples suffrages And yet our Diocesans have alas too commonly thrust on the people against their consent such unworthy persons as of whom we may say as Cyprian ibid. of these Cumque alia multa sint gravia delicta quibus Basilides Martialis implicati tenentur frusta tales Episcopatum sibi usurpare coâ—antur cum manifestum sit ejusmodi homines nec Ecclesiae Christi posse praeesse nec Deo sacrificia offerre debere I have cited these words at large because they are full and plain to shew us the practice of those times and are the words of an African Syrod and not of Cyprian alone and shew that then the People had the chiefest hand in the Election or designation of the person which is it that I have now to prove Sect. 86 Pamelius himself while he seeks to hide the shame of their Prelates Ordination from the light of these passages of Cyprian doth yet confess and say Non negamus veterem Electionis Episcoporum ritum quo plebe praesente immo suffragiis plebis eligi solent Nam in Africa illum observatum constat ex electione Eradii Successoris D. Augustini de quo extat Epistola ejus 120. In Gracia aetate Chrysost. ex lib. 3. de Sacer. In Hiâ—paâ—is ex hoc Cyprianâ— loco Isidor lib. de Officiis In Galliis ex Epistâ—l Celestin. Pap. 2. Romae ex iis quae supradiximus Epist ad Antâ—n Vbique etiam alibi ex Epist. Leonis 87 Et perdurasse eam consuetudinem ad Gregor 1. usq ex ejus Epistolis immo ad tempora usque Caroli Ludovici Imperatorum ex 1. lib. Capitulorum eorundem satis constat This full confession from the mouth of an adversary may save me the labour of many more allegations concerning the judgement and practice of the ancients Sect. 87. He that would see more may find enough in Voâ—tius de Desparata causa Papatus lib. 2. c. 12. Sect 2. passim And in Blondel de jure plebis Goulartius on the foresaid notes of Pamelius on Cyprian p. 205 Among others he there citeth those known Canons of the Carthage Councils three and four out of Gratian Nullus ordinetur clericus nisi probatus vel examine Episcoporum vel populi testimonio Et. Episcopus sine concilio clericorum suorum clericos non ordinet itâ— ut civium conn ventiam testimonium quaerat What and where is that Clergy without whose Council our Prelates Ordain not and that people whose suffâ—ages they require And saith Goula tius Observanda est Carâ—li ut Ludovici Constitutio Sacrerum Camnum non ignari ut Dei nimine sacrosancta Ecclâ—sia suo liberius patiatur honore assensum Ordini Ecclesiastico praebemus ut Episcopi per Electionem Cleri pâ—puli secundum statuâ—a Canonum eligantur It s certain then that the people were sometime the sole choosers and the Pastors the approvers and sometime the People and the Pastors joynt Electors and sometime the Pastors chose but forced none on the people against or without their Consent as Pamelius confesseth till Popular tumults divisions and other reasons occasioned the change of this ancient Custome And therefore it is most certain that an Election by the people may be a valid determination of the person Sect. 88. And the person being once sufficiently determined of the power and obligation doth fall upon him immediately from God so that were it not that the Pastors Approbation is part of the Determination there would be nothing left for Ordination but the solemnizing of their entrance by Investiture which is not essential to the Ministerial Office but ad bene â—ssâ— makes to a compleat and orderly possession where it may be had and where it cannot Election may suffice Sect. 89. Voetius de Desperata causa Papatus lib. 2. sect 2 cap. 20. doth by seven Arguments prove against Iansenius Electionem tribuere Ministerium esse proprie ejus fundamentum The first Argument is from the Definition of Election the second from the Canon Law which giveth a Bishop his power before Consecration and gives the Pope a power of governing the Church before he is inthroned or Consecrated The third is à similibus in Oeconomâ—e and Policie the foundation of marriage union is mutual Consent and not Solemnization Coronation saith he doth not make a King he means not fundamentally but compleatively but hereditary Succession or Election He may well be a King without Coronation as saith he the custom is in Castile Portugal c. The King of France dependeth not pro jure regni on the Archbishop of Rhemes but saith Barclay hath the right and honour of a King before his Coronation An elect Emperour governeth before his Coronation Quoad potestatem administrandi regni Galliâ—i unctio Coronatio nihil addunt inquit Commentator sanctionis pragmat fol. 4. His fourth Argument is from the nature of all Relations quae posito fundamento termino in subjecto dicuntur existere atqui Solemnizatio seu Consecratio seu Ordinatio seu Investitura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—cant patres Graeci illa externa quam nos confirmationem dicimus neque est fundamentum neque terminus Ministerii aut Ministri sed legitima electio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae est fundamentum Ministerii ista vel illa particularis Ecclesia est terminus in quo est correlatum Oves seu discipuli ad quod refertur relatum Doctoris seu Pastoris Though some of this need explication and limitation yet its worthy consideration His fifth Argument is from the Confessions of the Adversaries citing Sylvest Prieras Immanuel Sa
the Ministry separating us to the Gospel of God do give us our Authority in general to perform any Ministerial act yet I have before shewed that a further Call is neeedfull for the particular exercise of this power and this is usually by the people who may sometime call a man to be their stated Pastor and sometime but to exercise some one Pastoral act or else to exercise all but pro tempore as there is need § 25. And by this means it came to pass that the line of Succession in many Churches is drawn down from the Apostles by Eusebius Hierom and other antient writers Not because the Apostles were the stated fixed Bishops of those Churches as the Successors were but because they first planted and Governed them and were their Bishops pro tempore till they had setled Bishops over them and then went and did the like by other places so that one Apostle or Evangelist or unfixed Minister might be the root of Succession to many Churches even as many as they first planted but their Successors had but one Church § 26. Object 4. But what use is there among us for such Ministers as these when all the Nations are Converted from Infidelity already Answ. 1. If there were no use of such with us we must not forget the lamentable necessity of them abroad in the world 2. As I before said experience of the ignorance and unbelief of many about us in the best Parishes doth cause me easily to believe that in Ireland and part of Scotland and Wales and other places where setled Ministers are few such an Itinerant Ministry is of necessary use among us 3. But yet where there are setled Teachers enough they may be spared for if we had Parishes that had not the knowledge of Christ it is a greater work of mercy to such a Parish to settle a converting Teacher among them to fit them for a Church-state that so they may have frequent Teaching then to send them but now and then a Sermon But where Ministers are not so plentiful it were a great sin for an able man to confine himself to one Town or Parish and neglect the Countrey round about 4. And also there is use for Itinerants to water and take care of the Churches which are planted as the Apostles and others formerly did § 27. Concerning these unfixed Ministers I add these following Propositions 1. That such Ministers may not deprive the fixed Pastors of any of their Power they may not disable them from Governing their own Churches as fully as if there were no Itinerant Ministers If they are admitted pro tempore to assist the Churches where they come that will not enable them to hinder them or assume a Lordship or a Rule over the Pastors of the Churches § 28. 2. These Itinerant unfixed Ministers are not so obliged to perpetual motion but that they may reside for a considerable time in a place either for the following on the work of Conversion where they find a plenteous harvest or for setling Churches or surpressing heresies or disorders or because of their own disability to travail And thus Paul staid at and about Ephesus in Asia three years Act. 20.31 Their stay must be prudentially apportioned to their work and opportunities § 29. 3. No Itinerant Minister can of himself exclude another from his Province and appropriate it to himself and say Here I will work alone or here I have greater Authority then you nay it was usual for these Ministers to go by companies or more then one as Paul and Barnabas Paul and Silas Paul and Timothy Titus c. so that it was no mans Province or Diocess where they came For they that Convert Souls to Christ and not to themselves and Baptize into his name and not in their own do know the greatness of the work and burden and therefore are glad of all the assistance they can get when those that do nothing are the men that thrust others out of the Vineyard and say This is my Diocess or Province you have nothing to do to labour here § 30. 4. Yet may there lawfully and fitly be a Prudential distribution or division of their Provinces among such unfixed Converting Ministers for to be all together and go one way must needs be a neglecting of most of the world and so not a wise or faithful performance of the work of Christ. And therefore some should go one way and some another aâ— may most promote the work § 31. And ordinarily it is most convenient that there go more then one to the same people and therefore they will not be like a fixed Diocesan Bishop for they have many wayes need of mutual assistance one would be oppressed with so great a work and have many disadvantages in the performances Pauâ— used not to go alone § 32. The persons to be exercised in this ambulatory Ministration may be determined of and their Provinces distributed any of these three wayes or all together 1. By the Judgement and Consent of Pastors If many shall choose out one or two or more as â—it for such a work the persons chosen have reason to obey unless they can prove or know the Pastors to be mistaken and to have been misguided in their choice The Prophets and Teachers of the Church at Antioch must send or separate Saul and Barnabas for the spâ—cial work in which the Holy Ghost would imploy them Act. 13.1 2. which seems to me to be but a secondary Call to some special exercise of their former Office one way rather then another Thus also by mutual agreement their Provinces may be allotted and divided § 33. 2. By the Magistrates appointment and command also may this be done Though he make not Ministers yet may he do much in assigning them their Provinces Seats and Stations and it is our duty to obey his Commands in such cases if they be not plainly destructive to the Church much more if they are beneficial to it § 34. 3. Also by a Ministers own discerning of a fit opportunity to do good either by the Magistrates bare permission the peoples invitation or their willingness or not opposing or though they do oppose yet some other advantages for the work may be discerned or Hopes at least Now though the Call of Ordination must be from the Pastors of the Church and neither Magistrates nor people can make us Ministers yet the Call of Opportunity may be from the people and Magistrate more commonly then any And he that is already a Minister needs not alwayes another Call for the exercising of his Ministry save only this Call by Opportunity He had his Authority by that Call that placed him in the Office which was done at first and must be done but once But he hath his Opportunity and station for the exercise of that Authority by the people and Magistrates and perhaps may receive it over and over many times § 35. 5. This way of exercising the
their salvation c. do as certainly oblige us to particular duties as if they were named § 25. Object That cannot be For a General command of doing good to all obligeth not a Minister any more then another man But it obligeth not another man to Preach administer Sacraments c. therefore it obligeth not a Minister Answ. To the Major I answer that 1. It may oblige to more where it obligeth not more as to the Essence of the obligation 2. The General command obligeth several men to several acts according to their several Abilities opportunities and capacities If all be required to improve their Masters flock or talents yet all are not required to improve the same talents because they have not the same But one hath Riches to improve and the general command obligeth him to improve that talent And another hath strength another interest and friends another wit and another learning and every man is bound to improve what he hath and not what he hath not The command of Doing good to all doth oblige a Physitian to help to cure men and a Magistrate to benefit them by Government and a Lawyer by Counsell for their estates and a Minister by the works of a Minister for their salvation If you should say that this General command doth bind a Magistrate or a Physitian no more then another man but it bindeth not another man to do good by Ruling or by Physick therefore neither doth it bind them would not the fallacy be obvious So is it here § 26. It being proved that such Assistant Ministerial works may be performed by a fixed Pastor to those about him and within his reach it will clearly follow that convenient means may be used to bring this to performance and help the Churches to the actual benefit of such Assistance And by the three forementioned wayes it may be done As 1. If the Pastor and People of any Neighbour Church or the people alone where there is no Church do invite such men to come and help them § 27. And 2. The Neighbour Pastors may agree together for the perswading of the fittest men among them to undertake such Assistances as is usual in the setling of Lectures and as in this County we have successfully for above these two years used the help of four Itinerant Lecturers that have taken their several circuits one Lords day in four which was every Lords day among them all to help their neighbours § 28. And if the Invitation of a People or the Agreement of Pastors may do this no doubt then but the prudent Government of a Magistrate may do it And he may appoint Certain Pastors their bounds and Circuits and appoint them to afford convenient assistance to the Pastors and people within those bounds And thus he may make them Visitors of the Churches and Country about them in which visitation they may Teach and do other Ministerial offices by Consent and may by the Magistrates command take notice whether the Churches be duly Constituted and Governed and may acquaint the Magistrate how things are and may fraternally Reprove the Negligent Pastors and people where they come And also may provoke them to Reformation both of Church-constitution and Church-administrations And these visitors may give notice to the neighbour Churches of such Pastors as they find unfit for the Ministry that by consent they may be disowned by the rest § 29. And though one Pastor have not of himself as a Pastor so much Power over any of his Brethren as to require him to come to him to give him an account of his wayes yet 1. The Associated Pastors may desire him to appear among them to give them satisfaction when there is matter of offence For one may better travail to many then many to one And 2. The Magistrate may lawfully command Ministers to appear before such Pastors as he hath appointed to be Visitors and then it will be their duty in obedience to the Magistrates command § 30. Yet Magistrates must take heed that they put not the sword into the hands of Ministers nor enable them with coercive power by touching mens bodies or estates We do not only forbear to claim such a power but we disclaim it yea and humbly and earnestly beseech the Princes and Senates of Christian Common-wealths that they would keep the sword in their own hands and not put it into the hands of any Ministers and then we could better bear the claims and usurpations not only of Exorbitant or transcendent Prelates but of the Pope himself Let them come unarmed and have no weapon but spiritual the word of God and then we shall less fear them The Divisions and tyranny bloodshed through the Churches hath been by trusting coercive Magisterial power in the hands of Ministers of the Gospel Though I confess I think it not a thing unlawfull in it self for a Minister to be a Magistrate also yet I think that nothing but necessity can warrant it and so much as hindereth him from the work of his calling which requireth a whole man without this Necessity is utterly unlawfull Were there a Country that had no other persons tolerably fit I doubt not but the same man that is a Minister or Pastor might be a Justice of Peace Parliament man or a Prince But while there are others that are capable of bearing these burdens he is not worthy to be a Minister of the Gospel that would wish the least of them upon his shoulders Either Magistracy or Ministry is enough for one Had the English Prelates been armed with none but spiritual weapons they had never appeared so terrible or so odious § 31. It seemeth a course that suiteth with the state of the present Churches among us to have in every County three or four such able faithfull Pastors to be by the Magistrate made Visitors of the rest not giving them any power of medling with mens bodies or estates but joining with them a Magistrate as a Justice or Commissioner that one may perswade and the other constrain as far as the Soveraign Power shall think fit This is not to set up any New office or the least part of an office in the Church As it is meerly accidental to the Being of a Physitian whether he be tyed to a City or to an Hospital or to a County or to no place but practice as he findeth opportunity these being but the various modes of using the same Office and works so may we truly say of the Ministry § 32. Yet is there no such Necessity of this appointment of Visitors or Superintendents or Assistants by the Magistrate or by agreement of Ministers or any such course as if the Being or the welfare of the Church were laid upon it For without any such Elections or Appointments the Graces and Gifts of the Spirit of Christ will shew themselves and be communicative for the Edification of the Churches We see by common experience that where no one man
is commanded or commended by the Magistrate to the care of many Churches above his brethren yet some men are as diligent and faithfull in doing good to all within their reach as if they had been chosen and nominated to the work Many able painfull Ministers of Christ that thirst for mens salvation do go up and down among the ignorant or weak and preach in season and out of season notwithstanding the burden of their particular flocks which they faithfully bear § 33. And the parts and graces of these men do win them audience and respect where they come without any Humane Authority to awe men In almost all parts of our Countrey we have either settled or movable Lectures and when do we see a thin Congregation before a lively rowsing Minister or any man of great ability in the work No but we see the Temples crowded and find that the people reverence and hearken to such men as these in whom the Spirit of God appears § 34. Yea and the Ministers themselves will consult with the Wise and Love the good and learn of those that are ablest to teach them and imitate the ablest preachers as neer as they can So that I may truly say that there is a certain kind of Natural or rather spiritual Episcopacy everywhere exercised in the Church A great light that burneth and shineth above others will draw the eyes of many to it and if it be set on a hill it will hardly be hid Calvin was no Prelate and yet his Gifts procured him that Interest by which he prevailed more then Prelates for the conformity of the minds of many to his own There is scarce a Country but hath some able judicious Minister who hath the Interest of a Bishop with the rest though he have no higher an office then themselves Gods Graces deserve and will procure respect Even in Civil Councils Courts Committees we see that some one of leading parts is the Head of the rest though their authority be equal § 35. And indeed the conveniences and inconveniences are such on both sides that it is not an easie matter to determine Whether appointed Visitors or Superintendents be more desirable then these Arbitrary Visitors that have the Natural Episcopacy of Interest procured by their meer abilities On the one side if Magistrates appoint such Visitors the people yea and many Ministers will the more easily submit and hear and obey and more unanimously concur then if we offer our assistance without any such appointment That 's the convenience But then here 's the inconvenience The Magistrate may choose an unworthy man and then he may be feared but not honoured nor loved but greater lights will be greater still let the Magistrate set the lesser on never so high a Candlestick And then the Ministers and people will measure their esteem of the man according to his worth and that will irritate his displeasure For when he is lifted up he either looks to be valued by his Height and not his Light or Worth or else that his Light should be judged of by his Height And as this will turn to heart-burnings and divisions so the esteem that is procured by humane Constitution will be more humane and ordinarily less Divine then the calling and work of a Divine requireth On the other side if none be appointed by the Magistrate but every man go forth in the strength of his zeal and Abilities we are like to be cast on many disadvantages with carnal temporizing men and to have less unity among our selves But then that unity and peace and respect and success that we have will be more voluntary and pure § 36. The best way then if we could hit it seems to be the joining of both these together To have such Magistrates as will appoint only the most judicious able faithfull Ministers to be Visitors of the Churches that shall go forth both in the strength of the Spirit of Christ with eminency of gifts and also in the strength of the Magistrates Commission But if this cannot be attained I shall not long for constituted Visitors or Superintendents but shall be content with the Holy Ghosts appointment § 37. It is therefore the most Christian course to lay no greater stress on these modes and forms of Ministration then they will bear and therefore to live obediently and peaceably under either of them obeying such Visitors as are appointed by the Magistrate and honouring the graces of the Spirit where there is no such appointment and not to think the Church undone when our conceits about such things are crost CHAP. III. It is Lawfull for the several Associations of Pastors to choose one man to be their President durante vita if he continue fit § 1. I Come next to speak of a third sort of Ministry which hath a greater resemblance to the ancient Episcopacy then any of the rest Yea indeed is the same that was exercised about the second or third Century after Christ. And that is the fixed Presidents of the Presbyters of many Churches associated In the first settlement of Churches there was either a single Pastor to a single Church or many Pastors in equality at least of Office And whether from the beginning or afterward only one of them became the stated President is very uncertain of which anon But when the Churches encreased in magnitude and many Congregations were gathered under one Presbyterie then that Presbyterie also had a stated President as the Congregational Presbyteries perhaps had before And thus he was an Archbishop under the name of a Bishop that awhile before was either unknown or else must needs be esâ—eemed an Archbishop § 2. That these men should take the Pastoral charge of many Churches or that they should suspend the Governing Power of the Presbyters upon pretence of a Presidency or superiority is I think a matter not warrantable by the word of God § 3. But that such Associations of the Pastors of many Churches should ordinarily be for the sake of Union and Communion as also that it is lawfull for these Associatied Ministers to choose one among them to be their President is granted by all § 4. But all the question is Whether these Presidents should be only pro tempore or durante vita supposing that they forfeit not the trust I shall not say much of the point of convenience but I affirm that of it self it is lawful to choose a President that shall be fixed durante vita si tam diu bene se gesserit Yea it is lawfull now in England as things stand § 5. And 1. It may suffice for the proof of this that it is nowhere forbidden in Nature or in Scripture directly or by consequence and therefore it is lawfull Where there is no law there is no transgression They that say that it is a thing forbidden must prove it from some word of God which I think they cannot do § 6. 2. If it be lawfull to choose a fixed President
that lawfully already therefore c. There is few Associations but some one man is so far esteemed of by all that they give him an actual or virtual Presidency or more why then may they not agree expresly so to do § 18. 8. Lastly The so common and so antient practice of the Churches should move us to an inclination to reverence and imitation as far as God doth not forbid us and we have no sufficient reason to deter us of which more anon § 19. Yet are not they to be justified that raise contentions for such a Presidency and lay the Churches Peace upon it I see not yet but that it is a thing in it self indifferent whether a man be President a moneth a year or for his life and therefore I plead only for condescending in a case indifferent for the Churches peace though accidentally order may make it more desirable in one place and jealousies and prejudice or danger of usurpation may make it less desirable in another place But none should judge it necessary or sinful of it self § 20. If you ask What Power shall these stated Presidents have I answer 1. None can deny but that it is fit that in every Association of Churches there should be a certain way of Communication agreed on And therefore that some one should be chosen to receive such Letters or other matters that are to be Communicated and to send them or notice of them unto all This is a service and the power of doing such a service cannot be questionable while the service is unquestionable § 21. 2. It is meet that some be appointed to acquaint the rest as with business so with times and places of meeting the nomination of such times and places or the acquainting others with them when agreed on is a service that none can justly question and therefore the lawfulness of the power to do it may not be questioned § 22. Object But what 's this to Government this is to make them Servants and not Governors Answ. It is the more agreeable to the will of Christ that will have that kind of greatness sought among his Ministers by being the servants of all § 23. But 3. He may also be the stated Moderator of their Disputations and Debates this much I think will easily be granted them and I am sure with some as I shall shew anon this much would seem satisfactory The Principal President or Master of a Colledge is thought to have a convenient precedency or superiority though he have not a Negative voice And why the President in an Association of Pastors should have a greater Power I see as yet neither necessity nor reason § 24. But 4. If Peace cannot otherwise be obtained the matter may be thus accommodated without violation of the Principles or Consciences of the Episcopal Presbyterian or Congregational party 1. Let it be agreed or consented to that no man be put to profess that it is his judgement that Bishops should have as jure divino a Negative voice in Ordination This was never an Article of Faith it is not necessary to be put among our Credenda It is only the Practice that is pretended to be necessary and a submission to it Seeing therefore it is not to be numbred with the Credenda but the agenda let Action without professed Belief suffice 2. Yea on the same reasons if any man be of a Contrary judgement and think himself bound to declare it modestly moderately and peaceably let him have liberty to declare it so his practice be peaceable 3. This being premised Let the President never Ordain except in case of necessity but with the presence or consent of the Assembly of the Associated Pastors 4. And let the Pastors never Ordain any except in cases of Necessity but when the President is there present nor without his Consent And in Cases of Necessity as if he would deprive the Churches of good Ministers or the like the Episcopal men will yield it may be done § 25. If some think the President Must be one and others only think he May be one it is reasonable if we will have peace that our May be yield to their Must be For so we yield but to what we confess lawful but if they should yield it must be to what they judge to be sinful If it be not lawful to hold their Must that is that a Bishop hath a Negative voice yet is it lawful to forbear de facto to Ordain till he be one except it be in case of Necessity § 26. If in an Association there be a company of young or weak Ministers and one only man that is able to try him that is offered to the Ministry as to his skill in the Greek and Hebrew tongues and his Philosophy c. is it not lawful here for all the rest to consent that they will not Ordain any except in cases of Necessity but when the foresaid able man is one Who can doubt of this And if it be lawful in this case it is much more lawful when both the ability of the said person and the Peace of the Churches doth require it or if it be but the last alone I think it may well be yielded to § 27. But the Episcopal men will object if every man shall have leave to Believe and Profess a Parity of Ministers the President will but be despised and this will be no way to Peace but to Contention Answ. You have but two remedies for this and tell us which of them you would use The first is to force men by Club-law to subscribe to your Negative voice or not to hold the contrary The second is to cast them all out of the Communion of the Churches that are not in judgement for your Negative voice though they be Moderate Peaceable Godly men And he that would have the first way taken is a Tyrant and would be a Cruel Persecutor of his Brethren as good as himself And he that would take the second way is both Tyrannous and Schismatical and far from a Catholike peaceable disposition and if all must be cast out or avoided by him that are not in such things of his opinion he makes it impossible for the Churches to have peace with him § 28. But they will further object If in Necessity they shall Ordain without the President this Necessity will be ordinarily pretended and so all your offers will be in vain Answ. Prevent that and other such inconveniences by producing your weightiest reasons and perswading them or by any lawful means but we must not have real Necessities neglected and the Churches ruined for fear of mens unjust pretences of a Necessity that 's but a sad Cure § 29. But on the other side it will be objected This is but patching up a peace If I think that one man hath no more right then another to a Negative voice why should I seem to grant it him by my practice Answ. As when we come to Heaven
and not till then we shall have perfect Holiness so when we come to Heaven and not till then we shall have perfect Vnity and Peace But till then I shall take that which you call Patching as my Duty and our great Benefit If you think one man have not a Negative voice we neither urge you to say that he hath nor so much as to seem to own his claim You shall have leave in the publike Register of the Association to put it under your hand that Not as owning the claim of the Presidents Negative voice but as yielding in a Lawful thing for Peace you do Consent to forbear Ordaining any without him except in Cases of Necessity This you may do without any shew of contradicting your Principles and this is all that is desired § 30. Quest. And may we not for peace sake grant them as much in point of Iurisdiction as of Ordination and Consent to do nothing without Necessity but when the President is one and doth Consent Answ. Either by Iurisdiction you mean Law making or Executive Government The first belongs to none but Christ in the substance of his Worship and the Circumstances no man may Vniversally and Vnchangeably determine of but pro re nata according to emergent occasions the Magistrate may make Laws for them and the Pastors may make Agreements for Concord about them but none should determine of them without need and therefore here is no work for Legislators the Usurpers that have grievously wronged the Church And for Executive Government either it is over the People or over the Pastors To give a Negative voice to the President of an Association of the Pastors of many Churches in Governing the People of a single Church is to set up a new Office a fixed Pastor of many Churches and to overthrow Government and introduce the noxious sort of Prelacy which for my part I intend not to be guilty of And for proper Government of the Pastors I know none but God and Magistrates that have that Power Every Bishop saith Cyprian and the Council of Carthage hath Power of his own will and is responsible for his Actions to God and none of us are Episcopi Episcoporum Bishops of Bishops But there is a Communion among Pastors and Churches to be exercised and so an avoiding or rejecting from Communion and this some call improperly a Government And in this for my part I should consent where peace doth require it that we will not agree upon the rejecting of any Pastor of our Association no more then to the Accepting or Ordaining of them without the President but in cases of Necessity and that just on the terms exprest about Ordination § 31. As for instance in a particular Church there is a Communion to be held among all the members though none of them but the Officers are Governors of the Church And in many cases where the Peoples Consent is needful its common to stand to a Major vote and so great a stress is laid on this that by many of the Congregational way the Government of the Church is said to be in the Major vote of the people and yet 1. This is indeed no Government that belongs to them but Consent to Communion or Exclusion and 2. No Scripture doth require a Minor part to stand in all cases to the decision of a Major vote nor give a Major vote any Rule over the Consciences of the Minor part shew us this voting power in Scripture And yet 3. All agree that upon natural Reasons and General Rules of Scripture the Churches are allowed yea obliged in lawful things for maintaining Vnity and Peace to stand to the judgement of a Major vote in Cases that belong to them to vote in though there be no particular word for it in the Scripture Even so Associate Pastors have not a proper Government of one another neither by Presidents or Major votes though over the people they have but are all under the Government of God and the Magistrate only And yet they may in acts of Consent about Communion or Non-communion with one another prudentially agree to take the Consent of the President or of the Major vote of Pastors or of both where Peace or Order or Edification requireth it except in cases of Necessity § 32. Quest. But what will you take for a Case of Necessity which you will except Answ. 1. If the President be dead 2. Or sick or absent and cannot come 3. Or if he be malignant and wilfully refuse to Consent that the Church be well provided for or Governed 4. And withall supposing that without the great hurt or hazzard of the Churches we cannot delay the business till he be one or do Consent 5. Especially if he be set in enmity against the welfare of the Church and by pretence of a suspending vote would destroy the Church and bring in unworthy hurtful persons or things In all such Cases of Necessity its time to lay by our humane Rules for peace and Order § 33. Object But who shall be judge of this Necessity Answ. The Magistrate only shall be the Compelling Iudge The people shall be the Discerning Iudges the Pastors shall at least have as much power as the People each of them shall Discern so far as they must obey and execute And God only shall be the final Iudge § 34. Object But this will but cause Divisions and Confusions while the President thinks one thing Necessary and the Pastors another and the People another Answ. I answered this before Reason must not be cast by and the Churches ruined and poyson and destruction taken in on pretence of such inconveniences If such a Case of difference fall out each man will execute as he discerneth or judgeth being to answer for his own actions and having none that can undertake to answer for him And when we all come to the Bar of God for final Judgement he that was in the right shall be justified and he that falsly pretended Necessity against duty shall bear the blame § 35. Object But in the mean time the Churches will be divided Answ. 1. I told you there is no more hope of â— perfect Vnity on earth then of perfect Holiness 2. When two evils are before us though neither must be chosen for Evil is not an Object of choice unless as seeming good yet the Greater Evil must be first and most studiously repelled And the deformity and destruction of the Churches and the casting out of the Gospel and Worship of God is a greater Evil then disorder about good actions and differences about some Circumstances of Necessary works § 36. All this that I have said about the Negative de facto though not de jure that I would have Consented to for peace I intend not to extend to those Cases and Countries where peace requireth it not but rather the contrary muchâ—less to encourage any to think such a Negative Necessary in it self Some things may be Lawfully
Their Presidents or Eminent Bishops were not made then Episcopi Episcoporum vel Pastores Pastorum as having an Office of Teaching and Governing the other Pastors as Pastors have of teaching and Governing the flock But they were only the chief Presbyters or chief Bishops or Pastors of that Church as an Archdeacon is to the Deacons when he is made such by their choice as Hieroms comparison is ad Evagr. § 8. Nor is it lawfull now even in the smallest Parish for any One to assume such a superiority over any Presbyters though such as have their maintenance from him and are chosen by him and are called his Curates as if he were of a Superiour Order or Offiâ—o and so the Governour of the other as his inferiours § 9. But yet that a Primacy of degree or Presidency or stated Moderatorship of one in such a Church and Presbyterie is lawfull I think with small labour may be evinced And 1. All the Arguments before used for the Presidency of one in an Association will prove this Parochial Presidency with advantage § 10. 2. It is a thing that is constantly or very ordinarily practised among us already with common approbation or without contradiction as far as I have heard Many places have one Minister only that is presented by the Patron and this one Pastor hath divers with him or as the common saying is Vnder him If it be a great Congregation many have a Curate or assistant in the Town with them and other Curates at Chappels that depend on that Town Though there be but one Chappel in this Parish where I live yet this Church hath three or four Presbyters and three or four Deacons And the Law of the Land doth give one Minister only the Maintenance called the Benefice and the Power of the Temple and the calling of Assemblies and the choice of Curates whom he is to maintain And they that are chosen and maintained by him must and will be ruled by him at least in all circumstantial things It belongs not to them to Rule even the People contrary to Gods word nor in substantials to institute new Ordinances of Worship But in circumstantials which are left to humane determination as time place particulars of order decency c. no doubt but the chief Pastors in each Parish do exercise actually a Negative Vote and the Curates do nothing without their consent So that this sort of Presidency being common among us without contradiction I may take it for granted that it hath the common consent And if any allow not of so much as is commonly used yet a Presidency is a far lower thing § 11. 3. This sort of Presidency yea with such a Negative voice as in the foregoing Chapter is granted is usually grounded on Nature and the General Rules of Scripture and warranted by them Nature teacheth us that the younger and more ignorant and unlearned should proportionably submit to the Elder and Wiser and in a sort be Ruled by them And Scripture saith the same 1 Pet. 5.5 Ye younger submit your selves unto the Elder Even the aged Woemen that were no Officers must teach the younger Tit. 2.4 Now it commonâ—ly falls out that in every Parish that hath many Minister there is but one that is aged or grave and that one commonly is more Learned and judicious then the rest who are usually some young unexercised men Now in such cases which is common no man can deny that authority to age or Wisdom that is naturally due to it nor exempt the younger ignoranter men from that submission which naturally they are bound to Equality of Office may stand with inequality of gifts and agâ— and consequently of duty § 12. 4. The good of the Church requireth it that this disproportion of Ministers gifts in one and the same Congregation should be the ordinary case And rules must be fitted to ordinary cases rather then to extraordinary For God doth not as we see by long and sad experience bestow his excellent gifts so commonly as that one Church ordinarily should have many Learned able men There are but few that are of eminency for judgement and other Ministerial abilities Not one for many Parishes If therefore many of these should be placed together in one Church it would be against the common good and an unjust ingrossment and injurious unto others Providence therefore by the rarity of eminent parts doth teach us to make it the ordinary course that in every Congregation where there are many Pastors some one of chiefest parts be chosen to be standing Moderator of the rest § 13. 5. That which is lawfull for Private men to do towards one another is lawfull Prudentially for Pastors that are conscious of their own imperfection to do towards one that they think more able then themselves But it is lawful for Private men to be subject one to another in humility therefore it is lawfull for such Pastors 1 Pet. 5.5 Yea all of you be subject one to another and be cloathed with humility A voluntary subjection to another in lawfull actions is nowhere forbidden but here commanded and is a great part of Christian self-denyal and therefore lawful § 14. 6. And it is a thing that dependeth so much on the Wisdom and will of Presbyters that no man can hinder it I can make another Minister a Bishop to me whether other men will or not Honor est in honorante I can 1. In judgement esteem him more able yea or more authorized then other men 2. And I can have recourse to him for advice 3. And I can give him a Negative vote in all my Ministerial Actions so far as they are left to humane determination I can resolve to do nothing in such matters but by his consent And if I find reason for this in his abilities and my disabilities it is Lawful The thing therefore being Lawfull and such as none can hinder me from I see not why it may not be made the matter of Consent when the Churches Peace requireth it § 15. 7. Moreover as Divisions justly provoked the Churches at first to think of such lawful means for the cure so our Divisions or danger of them do make it as Necessary or convenienâ— now as then We see to our shame that in most or many Congregations Ministers that are equal or neer to an equality in parts and place can hardly agree and live in Peace but they are jealous of one another and envying each others esteem and interest Though I confess this is so odious a vice that its an abominable shamefull thing that any Minister of Christ should be tainted with it but so it is we cannot hide it And therefore it is our ordinary course to have such a disparity of age and parts and interests that one may have the preheminence and some rule and the rest be ruled by him § 16. 8. Lastly the Antiquity and speedy Universality of this course is a strong argument to make men moderate in
the point For 1. It seemeth a most improbable thing that all the Churches or so many should so suddenly take up this Presidency Prelacy or Disparity without scruple or resistance if it had been against the Apostles minds For it cannot be imagined that all these Churches that were planted by the Apostles or Apostolical men and had seen them and conversed with them should be either utterly ignorant of their minds in such a matter of publike practice or else should be all so careless of obeying their new received doctrine as presently and unanimously to consent to a change or endure it without resistance Would no Church or no persons in the world contend for the retention of the Apostolical institutions Would no Chuâ—ch hold their own and bear witness against the corruption and innovations of the rest would no persons say you go about to alter the frame of Government newly planted among us by the Holy Ghost It was not thus in the dayes of Peter or Paul or John and therefore we will have no change Thâ—s seeâ—s to me a thing incredible that the whole Church should all at once almost so suddenly and silently yield to such a change of Government And I do not think that any man can bring one testimony from all the volumes of Antiquity to prove that ever Church or person resisted or disclaimed such a change in the times when it must be made if ever it was made that is in the first or second ages § 17. Yea 2. It is plain by the testimony of Hierom before mentioned and other testimonies of antiquity that in Alexandria at least this practice was used in the dayes of the Apostles themselves For they testifie that from the dayes of Mark the Evangelist till the days of Heroclas and Dionysius the Presbyters chose one from among them and called him their Bishop Now it is supposed by the best Chronologers that Mark was slain about the sixty third year of our Lord and the tenth of Nero and that Peter and Paul were put to death about the sixty sixth of our Lord and thirteenth of Nero and that Iohn the Apostle died about the ninety eighth year of our Lord and the first of Trajan which was about thirty five years after the death of Mark. Now I would leave it to any mans impartial consideration whether it be credible that the holy Apostles and all the Evangelists or Assistants of them then alive would have suffered this innovation and corruption in the Church without a plain disowning it and reproving it Would they silently see their newly established Order violated in their own dayes and not so much as tell the Churches of the sin and danger Or if they had indeed done this would none regard it nor remember iâ— so much as to resist the sin These things are incredible § 18. And I am confident if the judicious godly people had their choice from the experience of what is for their good they would commonly choose a fixed President or chief Pastor in every Church Yea I see that they will not ordinarily endure that it should be otherwise For when they find that God doth usually qualifie one above the rest of their Teachers they will hardly consent that the rest have an equal power over them I have seen even a sober unanimous Godly people refuse so much as to give their hands to an assistant Presbyter whom yet they loved honoured and obeyed though they were urged hard by him that they preferred and all from a loathness that there should be a parity I know not one Congregation to my remembrance that hath many Ministers but would have one be chief § 19. Object But the Prelatical men will say our Pariâ—shes are not capable of this because they have commonly but one Pastor nor have maintainance for more Answ. 1. Though the greâ—ter number have but one yet it is an ordinary case to have two or three or more where there are Chappels in the Parish and the Congregations great as in Market Towns And if ever we have Peace and a setled faithfull Magistrate that will do his part for the house of God we shall certainly have many Ministers in great Congregations Or else they are like to be left desolate For Ministers will over-run them for fear of undertaking far more work then with their utmost pains they are able to perform § 20. And 2. There are few Congregations I hope of Godly people but have some private men in them that are fit to be Ordained Assistant Presbyters though not to govern a Church alone without necessity yet to assist a Learned judicious man such as understand the body of Divinity as to the great and necessary points and are able to pray and discourse as well as many or most Ministers and to exhort publickly in a case of need He that would imitate the example of the Primitive Church at least in the second Century should Ordain such as these to be some of them Assistant Elders and some of them Deacons in every Church that hath such and let them not teach publickly when a more learned able Pastor is at hand to do it but let them assist him in what they are fittest to perform Yet let them not be Lay Elders but authorized to all Pastoral administrations and of one and the same office with the Pastor though dividing the exercise and execution according to their abilities and opportunities and not comming in without Ordination nor yet taking up the Office only pro tempore And thus every Parish where are able Godly men may have a Presbyterie and President § 21. Till then 3. It is granted by the Learned Dr. H. H. that it is not necessary to the being of a Bishop that he have fellow Presbyters with him in that Church If he have but Deacons it may suffice And this is easie to be had § 22. And indeed 1. The parts of many very able Christians are too much buried and lost as to the Church for want of being drawn into more publick use 2. And it is it that tempteth them to run of themselves into the Ministry or to preach without Ordination 3. And yet few of these are fit to be trusted with the Preaching of the word or guiding of a Church alone no nor in equality with others for they would either corrupt the doctrine or divide the Church But under the inspection and direction of a more Learned judicious man as his assistants doing nothing against his mind they might be very serviceable to some Churches And such a Bishop with such a Presbyterie and Deacons neither Lay nor usually very Learned were the ancient fixed Governours of the Churches if I can understand antiquity CHAP. V. Objections against the Presidency forementioned answered § 1. BUT it is not likely but all these motions will have Dissenters on both sides It were strange if in a divided age and place and among a people engaged in so many several parties and that
Answ. That this is utterly untrue I thus demonstrate 1. When the Covenant was presented to the Assembly with the bare name of Prelacy joyned to Popery many Grave and Reverend Divines desired that the word Prelacy might be explained because it was not all Episcopacy that they were against And thereupon the following Concatenation in the parenthesis was given by way of explication in these words that is Church-government by Arch-bishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Arch-deacons and all other Ecclesiastical Officers depending on that Hierarchy By which it appeareth that it was only the English Hierarchy or frame that was Covenanted against and that which was then existent that was taken down § 44. 2. When the house of Lords took the Covenant Mr. Thomas Coleman that gave it them did so explain it and profess that it was not their intent to Covenant against all Episcopacy and upon this explication it was taken and certainly the Parliament were most capable of giving us the due sense of it because it was they that did impose it § 45. 3. And it could not be all Episcopacy that was excluded because a Parochial Episcopacy was at the same time used and approved commonly here in England § 46. 4. And in Scotland they had used the help of Visitors for the Reformation of their Churches committing the care of a County or large Circuit to some one man which was as high a sort of Episcopacy at least as any I am pleading for Besides that they had Moderators in all their Synods which were temporary Bishops § 47. 5. Also the chief Divines of the late Assembly at Westminster that recommended the Covenant to the Nations have professed their own judgements for such a Moderate Episcopacy as I am here defending and therefore they never intended the exclusion of this by the Covenant § 48. Object 2. By this we shall seem mutable while we take down Episcopacy one year and set it up again the next Answ. We desire not the setting up of that which we have taken down and therefore it is no mutability § 49. Object 3. But this will prepare for the restauration of the old Episcopacy By such degrees it invaded the Church at first and if we let in the preparatory degree the rest in time is like to follow all that we can do is little enough to keep it out § 50. Answ. 1. If we had no other work to do we would do this as violently as you desire but we have the contrary extream to take heed of and avoid and the Churches Peace if it may be to procure 2. As we must not take down the Ministry lest it prepare men for Episcopacy so neither must we be against any profitable exercise of the Ministry or desirable Order among them for fear of introducing Prelacy 3. Nor is there any such danger of it as is pretended as long as the Magistrate puts not the sword into their hands and no man can be subjected to them but by his own Consent what need we fear their encroachments on our liberties 4. It is not in your power to hinder the Species of Episcopacy that is pleaded for from being introduced but only to with-hold your own consent and hinder peace and unity For any Minister that will can esteem another his superiour and be ruled by him and do nothing without his consent These are the actions of his own free-will 5. As long as you are free from violence if you find an evil or danger you may draw back § 51. Object 4. Have we not smarted by them late enough already shall we so soon be turning back to Aegypt Answ. That which you have smarted by we desire you not to turn back to but that which is Apostolical pure and profitable to the Church and that 's not Aegypt § 52. Object 5. You do all this for Peace with Episcopal Divines and where is there any of them that is worthy so studious a Pacification Do they not commonly own their former impieties and persecutions 〈◊〉 they not meer formalists and enemies to practical Godliness Would they not ruine the Church and do as they have done if they had power Hath God brought them down for their own wickedness and shall we set them up again § 53. Anâ—w 1. All are not such as you describe Many of them are godly able men that desire and endeavour the good of the Church 2. If there were none in this age worthy of our communion yet if we will have a lasting peace we must extend the terms of it so far as to comprehend all that are fit for Communion And such we may easily know there will be of this opinion throughout all ages 3. And most of the Churches in the world being already for a higher Prelacy then this we should agree with them as far as well we may § 54. Object 6. But the â—arliament have enacted in the settlement of the Civil Government that Popery and Prelacy shall not be tolerated Answ. That is the English Prelacy excluded by the Covenant and that as it would be exercised by violence and forced upon dissenters It s known what Prelacy was in England and they cannot rationally be interpreted to speak against any but what was among us and taken notice of under that name You see the same Power allow a Parochial Episcopacy and also Approvers of all that are admitted to publick preaching and you see they allow an Itinerant Ministry in Wales and they join Magistrates and Ministers for the ejecting of the insufficient Minister and they never forbad or hindered a stated Presidency or any thing that I have pleaded for yea they continued a Moderator of the Assembly at Westminster for many years even to his death And what fuller evidence would you have that it is not any such Episcopacy whose liberty they exclude under the name of Prelacy Only they would not have the Hierarchy by Law-Chancellors to govern the Church and that by force of the secular power annexed unto theirs and so they deny them Liberty to deprive all other men of their liberty But this is nothing to the mattâ—r in hand § 55. To conclude let it be noted in answer to all other objections that the Presidency or preheminence pleaded for doth enable no man to do harm but only give themselves advantage to do good They can hinder no man from preaching or praying or holy living or improving his abilities to the good of the Church Nor can they Govern any man further then they have his own Consent All which being well considered I may conclude that this much may be granted in order to the healing and Reforming of the Churches CHAP. VI. The sum of the foregoing Propositions and the Consistency of them with the Principles of each party and so their aptitude to Reconcile § 1. THE summ of all that I have propounded is that though we cannot we may not embrace the Government by Prelacy as lately
common to other Churches was never denyed by any author Words may not break square where the things are agreed If the name of a Bishop displease let them call this man a Moderator a President a Superintendent an Overseer Only for the fixedness or change of this person let the ancient and universall practice of Gods Church be thought worthy to oversway And if in this one point N. B. wherein the distance it so narrow we could condescend to each other all other circumstances and appendances of varying practices or 〈◊〉 might without any difficulty be accorded But if there must be a difference of judgement in these matters of outward Policy why should not our hearts be still one why should such a diversity be of Power to endanger the dissolving of the bond of brotherhood May we have the grace but to follow the truth in Love we shall in these several tracts overtake her happily in the end and findâ— her embracing of Peace and crowning us with blessedness So far Bishop Hall so that you see that only the fixing of the Moderator or President will satisfie such as he and so with him and such as he for my part I am fully agreed already § 4. And here by the way because there are so many Episcopal separatists of late that hazzard the souls of their partial followers and because the right habituating of the mind with Peace is an excellent help to a sound understanding and the escaping the errors and hainous sins that Faction engageth too many in I therefore make it my request to all that read these lines but soberly to read over that one Book of Bishop Halls called the Peace-maker once or twice which if I could procure I think I should do much to the Peace of these Churches and to the good of many endangered souls that by passionate and factious leaders are misguided § 5. The same Reverend man in his Humble Remonstrance hath these words Pag. 29 30 31. The second is intended to raise envy against us as the uncharitable censurers and condemners of those Reformed Churches abroad which differ from our Government wherein we do justly complain of a slanderous aspersion cast upon us We love and honour those Sister Churches as the dear spouse of Christ we bless God for them and we do heartily wish unto them that happiness in the Partnership of our adminâ—stration which I doubt not but they do no less heartily wish unto themselves Good words you will perhaps say but what is all this fair complement if our act condemn them For if Episcopacy stand by Divine right what becomes of these Churches that want it Maâ—ice and ignorance are met together in this unjust aggravatiâ—n 1. Our position is only affirmative implying the justifiableness and holiness of an Episcopal calling without any further implication Next when we speak of Divine right we mean not an express Law of God requiring it upon the absolute Necessity of the Being of a Church what hinderances soever may interpose but a Divine institution warranting it where it is and â—equiring it where it may be had Every Church therefore which is capable of this form of Government both may and ought to affâ—ct it but those particular Churches to whom this power and faculty is denyed lose nothing of the true essence of a Church though they miss some thing of their glory and perefection And page 32. Our form of Government differs little from their own save in the perpetuity of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderatorship and the exclusion of that Lay-Presbyterie which never till this age had footing in the Christian Church And Page 41 42. Alas my Brethren while we do fully agree in all these and all other Doctrinal and Practical points of Religion why will you be so uncharitable as by these frivolous and causeless Divisions to â—end the seamless coat of Christ It it a Title or a Retinue or a Ceremony a Garment or a Colour or an Organ Pipe that can make us a different Church whiles we preach and profess the same saving truth whiles we desire as you profess to do to walk conscionably with our God according to that one Rule of the Royall Law of our Maker whiles we oppose one and the same common enemy whiles we unfeignedly endeavour to hold the unity of the Spirit in the bonds of Peace For us we make no difference at all in the right and interest of the Church betwixt Clergy and Laity betwixt the Clergy and Laity of one part and of another we are all your true Brethren we are one with you both in heart and brain and hope to meet you in the same heaven but if ye will needs be otherwise minded we can but bewail the Churches misery and your sin You hear how this good Bishop was far from a separation § 6. How contrary to this is the foresaid writing of Dr. Hide which I instance in because it is come new to my hand who stigmatizeth the front of his book with the brand of separation and that of one of the most rigid and unreasonable kinds Thus he begins When Conscientious Ministers cannot associate in the Church and Conscientious Christians cannot go to Church and Customary Christians go thither either to little purpose because to no true worship or to great shame because to no true Ministers t is fit the Church should come to private houses Doth he not begin very wisely and charitably What could the most Schismatical Papist say more What! no true worship no true Ministers and but Customary Christians that come thither Yes and that 's not all he pursues it with an exprobration that we are faln from our Religion p. 4. and yet that 's not all he adds Here seems yet to be a very bad certainty of their Religion and how can there be a better Certainty of their salvation unless that we may gratifie their singularity more then our own veracity we will say There may be a company of good Christians out of the Communion of Saints or a Communion of Saints out of Christs Catholike Church Should we laugh or weep at such a man as this What! no communion of Saints but with the separating party of the Prelates Unhappy we that live in England and can meet with so small a number of these Saints Is the Catholike Church confined to this party and Salvation to this Chunch Transcendent Papal arrogancy It s well that these Prelates are not the only Key-keepers of heaven for we see how we should then be used I must tell this Dr. and all of his mind that it is an easier way to Heaven then we dare hope to come thither by to joyn our selves to their separating Communion of Saints and live as the most that we are acquainted with that are of that Saint-like Communion He had been better have talked at these rates to men of another Age or Nation then to us that see the lives of their adherents We never
changed our Religion nor our Church What if he read his prayers and I say mine without book or what if he pray in white and I in black or what if he kneel in receiving the Eucharist and I sit or stand or what if he use the Cross in baptisme and I baptize no better then the Apostles did without it do these or such like make us to be of two Religions Do I change my Religion if I read with a pair of spectacles or if I look towards the South or West rather then the East c. We see what these men would make the Christian Religion to be Were the Apostles no Christians because they had no kneeling at the Eucharist nor Cross in Baptism nor Surplice nor at least our Common Prayer-book c Dare you say they were no Christians or yet that Christian Religion was one thing then and another thing now And for our Churches we do not only meet in the same places but we have the same doctrine the same worship in every part though he talk of our no true worship as if Praying Praising God c. were no true worship the things changed were by the imposers and defenders see Dr. Burgess Rejoynder professed to be no parts at all of worship but meer accidents we have the same people save here and there a few that separate by yours and others seducement and some vile ones that we cast out we have abundance of the same Ministers that we had And yet must we have no worship Ministry Communion of Saints or Salvation because we have only a Parochial and not a Diocesan Episcopacy Forsooth we have lost our Religion and are all lost men because our Bishops have but single Parish-churches to oversee which they find a load as heavy as they can bear and we have not one Bishop to take the Government of an hundred or two hundred Churches At Rome he is a damned man that believeth not in the Pope and is out of the Catholike Church because he is out of the subjection of the Pope and with these men we are lost men if we never so much believe in Christ because we believe not in an Archbishop and are out of the Catholike Church and Communion of Saints because we will not be ruled by such Rulers as these And what 's all this to such Counties as this where I live and most else in England that I hear of that know of no Bishop they have and they rejected none nor doth any come and command them any Obedience Must we be unchristened unchurcht and damned for not obeying when we have none to obey or none that calls for our obedience But I shall let these men pass and leave them in their separation desiring that they had Catholike spirits and principles This much I have said to let men see that there is no possibility of our union with this sort that are resolved on a separation and that it is not these Novelists and Dividers but the antient Episcopal party of England that we can easily agree with § 7. The next that I shall instance in that was agreed with these Principles of ours is the late Reverend and Learned Bishâ—p Vsher of whose Concord with us I have two proofs The one was his own profession to my self The other is his own writings especially his Propositions given in to King Charls now printed called The Reduction of Episcopacy to the form of Synodical Government received in the ancient Church which consisteth of four Propositions having first proved that all Presbyters have the power of Discipline and Church-government the first alloweth the single Rector of the Parish to take notice of the scandalous reprove admonish and debar them from the Lords Table The second is that in every Rurall Dâ—anry all the Pastors within the Precinct may by the Chorepiscopus or Suffragan be every month Assembled in a Synod and according to the Major part of their voices he conclude all matters that shall be brought into debate before them as Excommunication c. The third is for a Diocesan Synod once or Twice a year where by the consent of the Major part of the Rectors all things might be concluded by the Bishop or Superintendent call him whether you will or in his absence by one of the suffragans whom he deputes to be Moderator The fourth is for Provincial and National Synods in like sort § 8. And when I had perused these papers in M. S. I told him that yet one thing was left out that the Episcopal party would many of them stick at more then he and that is a Negative voice in Ordination in the President to which and the rest I proposed this for accommodation in brief 1. Let every particular or Parish Church have a Bishop and Presbyters to assist him where possibly they can be had 2. Let all these Associate and their several Associations have a stated President 3. Let all men be at liberty for the name whether they will call him a Bishop President Moderator Superintendent or the like 4. And for the Negative voice in Ordination let all Ministers of the Assâ—ciation agree that de facto they will not Ordain without him but in Cases of Necessity but let every man be left free to his own Principles on which he shall ground this practice and not be bound to consent that de jure a Negative vote is due to the President These terms did I propose to the Bishop for Accommodation and intreated him to tell me plainly his judgement whether they are satisfactory and sufficient for the Episcopal party to yield to for Peace and Communion and his answer was this They are sufficient and modâ—rate men will accept them but others will not as I have tryed for many of them are offended with me for propounding such terms And thus this Reverend Bishop and I were agreed for Peace in a quarter of an hour the truth of whâ—ch I solemnly profess and so would all the Ministers and Christians in England if they were not either wiser or foolisher honester or dishonester then he and I. And this I leave on Record to Posterity as a testimony against the dividers and contenders of this age That it was not long of men of the temper and principles of this Reverend Archbishop and my self that the Episcopal party and their dissenting Brethren in England were not speedily and heartily agreed for we actually did it To no honour of mine but to the honour of this peaceable man and the shame of the unpeaceable hinderers or refusers of our Reconciliation let this testimony live that Posterity may know whom to blame for our Calamities they all extoll Peace when they reject it and destroy it § 9 For a third witness of the Reconcileableness of the Moderate Episcopal party on these terms I may well produce Dr. Holdsworth who subscribed these same Propositions of Bishop Vsher to the King and therefore was a Consenter to the same way of
Accommodation § 10. A fourth witness is Dr. Forbs of Scotland who having written purposely a Book called his Irenicon for Accommodation on such terms I need to say no more of him but refer you to the Book I shall name no more of the Episcopal party These four are enow to my purpose § 11. That the Presbyterians of England specially are willing to close upon these terms of a fixed Moderator I prove 1. By the profest Consent of that Reverend Learned servant of Christ Mr. Thomas Gataker a Member of the late Assembly at Westminster who hath professed his judgement of this matter in a Book against Lilly I refer you to his own words for brevity sake § 12. My next witness and for brevity many in one shall be Mr. Geree and the Province of London citing him in their Ius Divinum Ministerii pag. Append. 122. the words are these That the Ancient Fathers in the point of Episcopacy differ more from the high Prelatist thâ—n from the Presbyterian for the Presbyterians alwayes have a President to guide their actions which they acknowledge may be perpetual durante vita modo se bene gesserit or temporary to avoid inconvenience which Bilson takes hold of as advantagious because so little discrepant as he saith from what he maintaineth See the rest there § 13. 3. Beza the Leader against Prelacy saith de grad Minist Evang. Instituti Divini est ut in omni coetu Presbyterorum unus sit qui ordine praeat praesit reliquis It is of Divine Institution that in every Assembly of Presbyters there be one that go before and be above the rest And dividing Bishops into Divine Humane and Diabolical he makes the Humane tolerable Prelacy to be the fixed President § 14. 4. Calvin who is accused for ejecting Episcopacy besides what he writes of it to Card Sadolet saith in his Institut lib. 4. cap. 4. § 1. Ea cautione totam suam Oeconomiam composuerunt Ecclesiae veteris Episcopi ad unicam illam Dei verbi normam ut facile videas nihil fere hac parte habuisse à verbo Dei alienum § 2. Quibus ergo docendi munus injuâ—ctum erat eos omnes nominabant Presbyteros Illi ex suo numero in singulis civitatibus unum eligebant cui specialiter dabant titulum Episcopi ne ex aequalitate ut fâ—â—ri solet dissidia nascerentur Neque tamen sic honore dignitate superior erat Episcopus ut Dominium in Collegas haberet sed quas partes habet Consul in Senatu ut referat de negotiis sententias roget consulendo monendo hortando aliis praeâ—at authoritate sua totam actionem regat quod decretum Communi Consilio fuerit exequatur id munus sustinebat Episcopus in Presbyterorum coetu § 4. fine Gubernationem sic constituti nonnulli Hierarchiam vocarunt nomine ut mihi videtur improprio certe scripturis inusitato Cavere enim voluit spiritus sanctus nequis principatum aut dominationem somniaret quum de Ecclesiae gubernatione agitur Verum si rem omisso vocabulâ— intueamur N. B. reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab ea quam Deus verbo suo praescripsit This he writes after the mention of Archbishops and Patriarcks as well as of Bishops governing in Synods § 15. Where by the way let me give you this observation that Bishops Governing but in Synods can have no other power of Government then the Synods themselves have But Synods themselves as such are not directly for Government but for Concord and Communion of Churches and so consequently for well-governing the several flocks Nor hath a Synod any Governing Power over a particular Pastor as being his superiour appointed to that end but only a Power of Consent or Agreement to which for unity and communion sake he is consequentially obliged not by Virtue of Gods Command that requireth us to obey the Higher Power for three Pastors are not made so the Rulers of one but by virtue of Gods commands that require us to do all things in Unity and to maintain the Peace and Concoâ—d of the Churches and to avoid Divisions and discord § 16. If any think that this doth too much favour the Congregational way I must tell him that it is so true and clear that the Episcopal men that are moderate acknowledge it For instance the Reverend Bishop Vsher did without asking of himself profess to me that it was his judgement that certainly Councils or Synods are not for Government but for Vnity and that a Bishâ—p out of Council hath the same Governing Power as all the Council though their vote may bind him for Vnity to consent § 17. This being so it must needs follow that an Archbishop or the President of a National Provincial Diocesan or Classicall Assembly or of any Association of the Pastors of many Churches hath no superiour Governing power over the Parochial or Congregational Bishop of one Church but only in concurrence with the Synod a Power of Determining by way of Agreement such points as he shall be obliged for Unity and Communion to consent to and perform if they be not contrary to the word of God This evidently follows from this Reverend Archbishops doctrine and the truth § 18. And if any shall think that the Presbyterians will not yield that a particular Church do ordinarily consist but of one full Congregation I confute them by producing their own Concessions in the London Ministers Ius Divinum Ministerii Append pag. 123. they plainly say that The later Bishops were Diocesan the former that is the Bishops of the first or ancient times were Bishops only of one Congregation And pag. 82. they say These Angels were Congregational not Diocesan In the beginning of Christianity the number of Believers even in the greatest Cities were so few as that they might well meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And thâ—se were called the Church of the City and therefore to ordain Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one in Scripture Thus far they yield to the Congregational men § 19. 5. One other witness of the Presbyterians readiness to accommodate on these terms I shall give and no more and that is Mr. Richard Vines a man that was most eminent for his management of the Presbyterian cause in the Assembly and at Vxbridge Treaty and in the Isle of Wight the Papers there presented to the King are to be seen in Print When we did set up our Association in this County I purposing to do nothing without advise and designing a hearty closure of all sober Godly men Episcopal Presbyterian Congregational and Erastian did consult first about it by Letters with Mr. Vines and in his answer to mine he approved of the design and thought our distance very small and yielded to a fixed Presidency though not to a Negative
voice which I would have none forced to Because they are too long to put into this section I will adjoyn that part of his Letter that concerns this subject prefixing one that went next before it against the selling of the Church lands that the Bishops may see how little such men as he consented to it or liked it and may take heed of charging them with Sacriledge § 20. Lastly the Erastians are known to be for Episcopacy it self so be it it come in by the power of the Magistrate And that nothing proposed crosseth the Principles of the Congregationall men I have shewed before But whether really we shall have their consent to a Peace upon these proposed terms I know not because their writings that I have seen do not meddle with the point save only one Congregational man Mr. Giles Firmin hath newly written for this very thing in his Treatise of Schism against Dr. Owen page 66 67 68. I desire you to read the words to save me the labour of transcribing them In which he giveth us to understand that some of the Moderate Congregational Party will joyn with us in a Reconciliation on these terms Whether many or all will do so I know not Let their practise shew whether they will be the first or the last in the Healing of our Divisions But if they refuse we will not for that refuse to Love them as Brethren and study to perform our duty towards them as knowing that we suffer much more when we come short of our duty and love to others then when they come short of their duty and love to us Mr. Richard Vines his Letters before mentioned as a Testimony that the Presbyterian Ministers are not against a fixed President or that Episcopacy which Bishop Hall c. would have been satisfied with Reverend Friend I Received your two last and as for a Schoolmaster I shall do the best I can to propound one to you c. As for your Question about Sacriledge I am very near you in present opinion The point was never stated nor debated in the Isle of Wight I did for my part decline the dispute for I could not maintain the cause as on the Parliaments side and because both I and others were unwilling it was never brought to any open debate The Commissioners did argue it with the King but they went upon grounds of Law and Policy and it was only about Bishops Lands for they then averred the continuance of D. and Chapiters Lands to the use of the Church Some deny that there is any sin of Sacriledge under the Gospel and if there be any they agree not in the definition Some hold an alienation of Church goods in case of Necessity and then make the Necessity what and as extensive as they please The most are of opinion that whiles the Church lies so unprovided for the donations are not alienable sine Sacrilegio If there were a surplusage above the competent maintenance it were another matter It s cleer enough that the Dâ—nors wills are frustrated and that their General intention and the General use viz. the maintenance of Gods worship and Ministers should stand though the particular use might be superstitious I cited in my last Sermon before the Parliament unprinted a place touching Sacriledge out of Mr. Hildersham on Psal. 51. It did not please You may find the words in his book by the Index If his description of it be true then you will still be of your own mind I dare encourage no purchasers but do desire to have some more of your thoughts about it and I shall return you mine as I do my thanks for your excellent and worthily esteemed Treatise which you vouchsafed to prefix my name before Sir I have no more time or paper but to subscribe my self Your truly loving Friend R. Vines London July 20. Sir THough I should have desired to have understood your thoughts about the point of Sacriledge that so I might have formed up my thoughts into some better order and cleerer issue then I did in my laâ—t yet to shew unto you how much I value this correspondence with you I am willing to make some return to your last And first touching the Schoolmaster intended c. The Accomodation you speak of is a great and a good work for the gaining into the work such useful parts and interests as might very much heal the discord and unite the strength of men to oppose destructive ways and in my opinion more feasible with those men then any other if they be moderate and godly for we differ with them rather about some pinacles of the Temple then the foundation er abbuttresses thereof I would not have much time spâ—ut in a formula of doctrine or worship for we are not much distaxt in them and happily no more then with one another But I would have the agreement attempted in that very thing which chiefly made the division and that is Government heal that breach and heal all there begin and therein labour all you can What influence this may have upon others I know not in this exulceration of mens minds but the work speaks it self gâ—od and your reasons for the attempting of it are very considerable For the Assembly you know they can meddle with just nothing but what is sent uâ—to them by Parliament or one house thereof as the order saith and for that reason never took upon them to intermedle therein What they do in such a thing must be done as private persons and not as in the capacity of Assembly men except it come to them recommended by the Parliament The great business is to find a temperament in ordination and government in both which the exclusion or admittance of Presbyters dicis causa for a shadow was not regular and no doubt the Presbyters ought and may both teach and govern as men that must give account of souls For that you say of every particular Church having many Presbyters it hath been considered in our Assembly and the Scripture speaks fair for it but then the Church and City was of one extent no Parishes or bounds assigned out to particular men as now but the Ministers preacht in circuitu or in common and stood in relation to the Churches as to one Church though meeting haplâ— in divers houses or places as is still the manner of some Cities in the Low Couâ—tries If you will follow this model you must lay the City all into one Church particular and the Villages half a dozen of them into a Church which is a business here in England of vast design and consequence And as for that you say of a Bishop over many Presbyters not over many Churches I believe no such Bishops will please our men but the notion as you conceive it hath been and is the opinion of learned men Grotius in his commentary on the Acts in divers places and particularly Cap. 17. saith that as in every particular Synagogue many
do more hurt by breaking the Churches peace then they do good by converting souls But who was it that laid these snares in their way Who laid the Churches peace upon your inventions Had not the Church a sure Rule and an happy order and unity and peace before your Common prayer Book or Ceremonies were born Why must the Church have no peace but upon such terms Who made this Necessity that all men must be taken for intolerable schismaticks that dare not stint themselves in the publick worship by your impositions Will you not be confounded before God when these Questions must be answered The Church might have kept both Peace and her Pastors if you had let all alone as the Apostles left it and had not turned the forms of your Devotions to be a snare for others 9. And it is great unmercifulness to the Souls of particular men when you will drive them into such snares and câ—mpell them to go against their consciences in indifferent things what ever is not of faith is sin And whether they believe it good or bad you will compell them to practise all that you impose Have you not Consciences your selves Do you not know what it is for a man to be driven against his Conscience If not you are no Christians and then no wonder if you want the Charity and compassion of Christians and so easily for nothing abuse and injure the Christian cause 10. And in thus doing you deal unjustly and do not as you would be done by You would have Liberty your selves now to use a Liturgy And why should not others have Liberty to disuse it Either you take it for a thing Necessary in it self or for Indifferent If as Necessary then you are so much the more arrogant and injurious to the Churches and your usurpation is the more intolerable and you do much to Justifie them that deprive you of your own liberty For I know no Liberty that you should have to make universal Laws for the Church or to make new duties by your own meer wills or turn Indifferent things into Necessary and so to multiply our work and burden and danger and to silence suspend or excommunicate all that dare not submit to your usurped Dominion But if you take it for a thing in it self Indifferent whether we pray in a Form of prescribed words or not then as we are content that you have your Liberty on one part you have as just cause to allow us our liberty on the other and to do as you would be done by 11. And by these Impositions you set up a New Office or Power in the Church Consisting of a New Legislation and a Government of the Church by such new humane Laws We know no Law-giver but 1. Christ as to universal Laws of standing necessity to the Churches in the matters of Salvation And 2. Magistrates to make by-laws under Christ for a just determination of those mutable circumstances that ought to be determined by humane Prudence and 3. The Ministers or Pastors of particular Churches to direct and guide the people as there is cause As for Bishops or Councils we know of no Legislative Power that they have over their Brethren though Agreements they may make which may be obligatory 1. by consent as other contracts 2. and in order to unity where the case requireth such Agreements But to set up a New sort of Jurisdiction in the Church by Legislation to make Forms and Ceremonies obligatory and by Executions to punish Pastors that will not practise them is a dangerous device 12. Lastly by this means you will harden the Papists that by their Inventions and Impositions have divided the Church and been guilty of so much usurpation and tyrannie For how can we condemn that in them that is practised by our selves And though in number of Inventions and Impositions they exceed yet it is not well to concur with them in the kind of unnecessary Impositions and so far to Justifie them in their injury to the Church If none of these or other Reasons will alloy the Imperious distemper of the Proud but they must needs by a usurped Legislation be making Indifferent things become necessary to others and domineer over mens Consciences and the Church of God we must leave them to him that being the Lord and Lawgiver of the Church is Jealous of his Prerogative and abhorreth Idols and will not give his glory to another and that delighteth to pull down the Proud and humble them that exalt themselves But yet how far an Agreement or voluntary Consent of the Churches is desirable as to a Liturgy I shall shew more anon Prop. 7. THE safest way of composing a stinted Liturgie is to take it all or as much as may be for words as well as matter out of the Holy Scriptures Reas. 1. This way is least lyable to scruple because all are satisfied of the infallible Truth of Scripture and the fitness of its expressions that are not like to be satisfied with mans And it is a laudable disposition in the Creature to prefer the words of God before all other and therefore not to be discouraged in any Reas. 2. This way tends most to the peace of the Church All will unite in the words of God that will not unite in the forms and words of men If they understand not a word of God yet knowing it to be true they will not quarrel with it but submit But if they understand not the words of men they will be ready to suspect them and so to quarrel with them and so the Churches peace will be broken Besides the judgements of men being fallible many will suspect that its possible there may be some error in their forms though we see them not and God should be worshiped in the surest way Reas. 3. There is no other words that may be preferred before the words of God or stand in Competition with them and therefore me thinks this should easily be decided Object But the Scripture hath not forms enough for all the Churches uses Answ. It hath matter and words for such Forms Without any additions save only terms of Connection the sentences of holy Scripture may suffice the Church for all its uses as to forms Object But men may speak untruths in Scripture words if they will and by misplacing and misapplying them may make them speak what was never meant in them Answ. But 1. When they use no expository terms of their own but meerly recite the words of Scripture the perverting them will not be so easie or common And 2. When they have placed them how they please the people are left at liberty 〈…〉 to the sence they have in the 〈…〉 to what mens misplacing 〈…〉 put upon them when we professedly make our forms out of Gods word we do as it were tell the people that they must give each sentence its proper interpretation as it s meant in Scripture because we pretend not to change it
imposed and thence foresee the effects or consequents that are like to follow § 11. Dist. 9. We must distinguish between the Commanding of such Ceremonies and the Obeying of such Commands It s one thing to ask whether it be necessary profitable or lawfull to Impose them and another whether it be necessary or lawfull to use them when commanded § 12. Dist. 10. We must distinguish between that which is Necessary or Profitable to the order or Peace of one Church or Nation and that which is necessary or profitable to the order peace or unity of many Churches or Nations among themselves or supposed to be so § 13. These Distinctions premised to remove ambiguity I lay down that which I conceive to be the truth in these Propositions following which having mentioned I shall re-assume and confirm such of them as seem of neerest concernment to the Question § 14. Prop. 1. Such Ceremonies as God hath wholly exempted from humane power to determine of or institute or hath given man no power to institute are not necessary or profitable to the Church nor may they lawfully be instituted by man § 15. Prop. 2. In such unlawfull Impositions it is a great aggravation of the sin if men pretend that they are the Institutions of God or that they have a Commission from God to institute or impose them when it is no such matter and so pretend them to be Divine § 16. Prop. 3. If things unlawfull either forbidden or that want authority are commanded as indifferent it is a sinfull command but if commanded as parts of Gods Worship or necessary to the Being or well being of the Church it is an aggravation of the sin § 17. Prop. 4. Things indifferent lawfull and convenient are sinfully Commanded when they are pretended to be more necessary then they are and as such imposed § 18. Prop. 5. A thing convenient and profitable is sinfully commanded when it is commanded on a greater penalty then the nature and use of it doth require and the common good will bear § 19. Prop. 6. It is not lawfull to make any thing the subjects Duty by a command that is meerly Indifferent antecedently both in it self and as cloathed with all accidents § 20. Prop. 7. Some things may be lawfully and profitably commanded at one time and place and to one sort of People that may not be lawfully commanded at another time or to another people no nor obeyed if so commanded § 21. Prop. 8. Those Orders may be Profitable for the Peace of the Churches in one Nation or under the Government of one Prince that are not necessary or profitable in order to the unity or Peace of the Churches under divers Princes § 22. Prop. 9. There is no meer humane Vniversal Soveraign Civil or Ecclesiastical over the Catholick Church and therefore there is no power given to any from God to make Laws that shall universally bind the Catholick Church § 23. Prop. 10. If it be not our own Lawfull Governors Civil or Ecclesiastical but Vsurpers that command us we are not therefore bâ—und to obey them though the things be lawfull § 24. Prop. 11. The Commands of lawfull Governors about lawfull Ceremonies are ordinarily to be understood with exceptions though there be none exprest as that in certain cases it is not their will that such commands should bind us § 25. Prop. 12. It may be very sinful to command some Ceremonies which may lawfully yea must in duty be used by the subject when they are commanded § 26. Prop. 13. Though they are not Commanded nor called Necessary but professed to be indifferent yet constantly to use Indifferent things doth breed that custome which maketh them to be taken as necessary by the people and usually doth very much hurt § 27. Prop. 14. Yet certain things that are commonly called Ceremonies may lawfully be used in the Church upon humane imposition and when it is not against the Law of God no person should disobey the commands of their lawfull Governors in such things § 28. Having laid together these Propositions I shall review them in a very short explication and confirmation and insist more largely on those of chief concernment CHAP. II. Such Ceremonies as God hath forbidden or given man no Power to institute are not to be imposed on the Church as profitable or lawfull § 1. THAT some Ceremonies things commonly so called may Lawfully be commanded and some not me thinks should easily be yielded I meet with none tâ—at are against all indeed though some think the name Ceremony unfitly applyed to those Circumstances which they consent to And that any should think that the wit and will of Ceremonie-makers hath no bounds imposed by God is most unreasonable All the business therefore is to know what God hath authorized Governors to institute and what not § 2. And here they that claim a Power of introducing new Institutions must produce their Commission and Prove their power if they expect obedience For we are not bound to obey every man that will tell us he hath such Power § 3. For the right understanding of this it must be supposed as a Truth that all Protestants are agreed in that the written word of God is his law for the government of the universal Church to the end of the world and consequently that it is sufficient in its kind and to its use and consequently that nothing is to be introduced that shall accuse that law of imperfection or which did belong to God himself to have imposed by his law If we once forsake the Scripture sufficiency what ever the Papists or Infidels vainly say against it we have nothing left in which we may agree § 4. God hath already in his written Laws instituted his publick worship-ordinances and therefore he hath done it perfectly and therefore he hath not left it unto man to come after him and mend his work by making other ordinances of worship as to the substance of them He hath given us one faith and no man may preach another and one Baptism and no man may institute another and so of the like If any one bring another Gospel though an Angel he is to be accursed Gal. 1.7 8. § 5. Yet is it in the Power of man to determine of such Modes and Circumstances as are necessary to the prrformance of that worship which God hath instituted in his word And therefore lawfull Governors may in such cases bind us by their commands § 6. The things that are committed to humane determination are such as are commanded in general by God himself either in Scripture or nature but are left undetermined in specie vel individuo so that it is not a thing indifferent whether a choice or determination be made or not but only whether it be this or the other that is chosen by the determination But where the thing it self in genere is not necessary or no humane election or determination necessary because God himself hath determined
what hath been said you may see which of the late English Controverted Ceremonies I take to have been Lawful and which unlawfull Too many years did I spend long agoe about these controversies and the judgement that then I arrived at I could never find reason since to change notwithstanding all the changes of the times and the helps I that have since had And it was and is as followeth § 39. 1. About Episcopacy which was the principal point concomitant with the Ceremonial Controversie I have given you my thoughts before 2. The ceremonies controverted among us were especially The surplice the gesture of Kneeling in Receiving the Lords supper the ring in Marriage Laying the hand on the Book in taking aâ— Oath the Organs and Church musick Holy daies Altars Rails and the Cross in Baptism To say nothing of the matter or form of the Prayers § 40. And 1. If the surplice be Imposed by the Magistrate as it was who is a lawfull Governor and that directly but as a Decent Habit for a Minister in Gods service I think he needlesly strained his Power and sinfully made an engine to divide the Church by making such a needless law and laying the Peace of the Church upon it But yet he medled with nothing but was within the reach of his Power in the general Some Decent Habit is Necessary Either the Magistrate or the Minister himself or the Associated Pastors must determine what I think neither Magistrate nor Synod should do any more then hinder undecency But yet if they do more and tye all to one Habit and suppose it were an undecent Habit yet this is but an imprudent use of Power It is a thing within the Magistrates reach He doth not an aliene work but his own work amiss and therefore the thing in it self being lawfull I would obey him and use that garment if I could not be dispensed with Yea though Secondarily the Whiteness be to signifie Purity and so it be made a teaching sign yet would I obey For secondarily we may lawfully and piously make Teaching signs of our food and rayment and every thing we see But if the Magistrate had said that the Primary reason or use of the Surplice was to be an instituted sacramental sign to work gâ—ace on my soul and engage me to God then I durst not have used it though secondarily it had been commanded as a decent garment New Sacraments I durst not use though a secondary use were lawfull § 41. 2. And for Kneeling at the Sacrament I doubt not at all but the imposing it and that on such rigorous terms tying all to it and casting all out of the communion of the Church or from the participation of the Sacrament that durst not use it was a very grievous sin and tended to persecution injustice and Church-dividing It is certainly in a doubtful case the safest way to do as Christ and his Apostles and the universal Church did for many hundred years That none should Kneel in publick worship on the Lords day no not in Prayer much less in receiving the Eucharist was a Custome so ancient and Universal in the Church that it was everywhere observed before general Councils were made use of and in the first general Council of Nice it was made the last Canon and other general Councils afterward renewed it so that I know not how any Ceremony can possibly pretend to greater Ecclesiastical Authority then this had And to cast out all from Church Communion in Sacraments that dare not go against the examples of Christ and his Apostles and all the Primitive Church who long received the Eucharist in another gesture and against the Canons of the first and most famous and other succeeding general Councils this is a most inhumane part Either the gesture is indifferent in it self or not If it be how dare they thus divide the Church by it and cast out Christians that scruple it when they have these and many other reasons of their scruples which for brevity I omit If they say that Kneeling is of it self Necessary and not Indifferent because it is Reverent c. then 1. They make Christ an â—mperfect Law-giver 2. They make himself or his Apostles or both to have been sinners 3. They condemn the Catholick Church of sin 4. They condemn the Canons of the Chief general Councils 5. And then if the Bishops themselves in Council should change the gesture it were unlawfull to obey them All which are consequents that I suppose they will disown What a perverse preposterous Reverence is this when they have leave to lie in the dust before and after the very act of receiving through all their confessions and prayers yet they will at other times stand and many of them sit at prayer and sit at singing Psalms of Prayer and Praise to God and yet when Christ doth invite them to a feast they dare not imitate his Apostles and universal Church in their gesture lest they should be sinfully unreverent § 42. But yet as sinfully as this Gesture was imposed for my part I did obey the imposerâ—â—nd would do if it were to do again rather then disturb the Peace of the Church or be deprived of its Communion For God having made some Gesture necessary and confined me to none but left it to humane Determination I shall submit to Magistrates in their proper work even when they miss it in the manner I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed I am sure it proves sitting lawful but I am not sure that it proves it necessary though very convenient But I am sure he hath commanded me obedience and peace § 43. 3. And for the Ring in Marriage I see no reason to scruple the lawfulness of it For though the Papists make a Sacrament of Marriage yet we have no reason to take it for any ordinance of Divine worship any more then the solemnizing of a contract between a Prince and People All things are sanctified and pure to the Pure but that doth not confound the two Tables nor make all things to be parts of Worship that are sanctified The Coronation of a King is sanctified as well as Marriage and is as much a Sacrament as Marriage and the Ceremonies of it might as well be scrupled especially when God doth seem to go before them by the example of Anointing as if he would confine them to that Ceremonie which yet was none of his intent nor is it much scrupled § 44. 4. And though the taking of an Oath be a sort of worship yet not the natural worship of the first Commandment nor the Instituted of the second but the Reverent use of his name in the third so that it is not primarily an act of worship but Reductively and Consequentially It being the principal use of an Oath to Confirm the Truth and End strife by appealing to God which appellation is indeed an acknowledgment
circumstance so severely as with an excommunication or a denying them the communion of the Church in the Lords supper In such a case my first duty is to tell the Magistrate that such a Law is sinfully cruel and destructive to the Churches peace If that will not prevail with him to repeal or suspend such an unrighteous law my next duty is yet to perswade the people to obey him for we suppose the gesture or ceremony commanded now to be lawfull But if I can neither prevail with the Magistrate to forbear his imposition nor with the people to obey him my next duty is to forbear the execution of his unrighteous penalty I dare not be his executioner in excluding all Christs servants from his house or holy Communion that dare not do every circumstantial action that is imposed on them For the penalty is flat contrary to the Commands of Christ. Yet would I not resist the Magistrate but lay down my office if the Churches necessity did not forbid me to lay it down but if it did I would do my office and suffer what the Magistrate should inflict upon me § 6. And indeed I might else be obliged by a Magistrate to excommunicate or deny Communion to all Christians within my reach For all Christians are imperfect and there is not one but is liable to error in a greater matter then a gesture or circumstance such as we have now before us no nor one but doth actually err in as great a matter and therefore one as well as another on this account may be cast out But Christ would not have this dealing in his Church § 7. How tender are his own expressions his practise and his laws towards those that are infirm He came to preach the Gospel to the poor and heal the broken-hearted and lay upon them an easier yoak and lighter burden He will not break the bruised Reed nor quench the smoaking flâ—x he carryeth the Lambs in his arms and gently driveth those with young The little ones that believe in him must not be offended It were better for him 〈◊〉 offendeth one of them by injurious persecution that a milstone were hanged about his neck and that he were cast into the sea Him that is weak even in in the Faith we must receive and therefore must not cast him out that doubteth of a ceremony And they that are strong must bear with the infirmities of the weak and not to please our selves but every one to please his neighbour for his good to edification No man should put a stumbling block or occasion to fall in his brothers way If we grieve our brother by our meats or other indifferent things we walk uncharitably we must not for such things destroy them that are the work of God and for whom Christ died It is good neither to eat flesh nor to drink wine or any thing whereby he stumbleth or is offended or is made weak He that doubteth is condemned if he eat because he eateth not of faith And we must not be too forward in damning men for a morsel of bread or a garment or a gesture § 8. Moreover the Ministry hath a certain end to which all our administrations are Means even the saving of our flock and the Pleasing of God thereby And if Magistrates will commands us to order but a lawful Circumstance so as shall not only cross but destroy these ends we must as soon leave our Mâ—nstry as obey him Our Power is given us to Edification and not to Destruction Not only those things that of themselves destroy but those that are like to be the occasions of such an event through the infirmity of the people must be by us avoided To command us a way of Mâ—nistration that shall though but accidentally damn men and that unnecessarily is to destroy our office by destroying the end which is mens salvation If men will destroy themselves by the only means of salvation Christ and the Gospel this will not excuse us from preaching that Gospel but if men will destroy themselves by a Ceremony or unnecessary circumstance I will take it out of their way if I can It is a Lawfull thing for all sick people in England to eat of one paâ—ticular dish of meat as well as on others But if the Law-givers command that all Physicians shall give no man Physick that will not be tyed only to such or such a dish I would not be a Physician if I must obey that command what if my Patient have a weak stomack and cannot eat of that dish or be peevish and will not must I therefore be guilty of his death by denying him my necessary help because the Magistrate forbiddeth me He may as well forbid us all to visit the sick or relieve the poor or cloath the naked if he can but find the least infirmity that they are guilty of And I think that Christ will not take it for an excuse in judgement if any man say Lord I would have relieved them cloathed them healed them but that the Magistrate forbad me and I thought it the part of a seditious rebell not to obey my governors Yet I should much less desire to be in that Ministers case whose labours are necessary to the Church that had no better an excuse for his denying to preach the Gospel or to admit the servants of Christ to holy Communion then that the Magistrate forbade him Our Ministration is a work of Charity to be exercised upon voluntary receivers And if a Magistrate have power to forbid us to preach or grant the Sacraments and Communion of the Church to any that wear not black or blew or white or red or that kneel not at the Sacrament or such like then may he as well or much better forbid us to give alms to any that wear not a horn on their backs and an iron ring about their arms as Bedlamâ— do No Magistrate can dispence with Charity especially in so great a case as mens salvation no more then the Pope can dispence with Oaths and Covenants § 9. We have therefore the use of our Reason left us to weigh the tendency of a Magistrates commands even where the act commanded is in it self indifferent For the Magistrates Power and the Ministers are from one Fountain and are but Means to one and the same end And neither of them hath any power to destroy that end And therefore if by accident through the weakness of my flock the observation of a trivial circumstance would undo them I would not use it no not in obedience to the Magistrate but would resolve with Paul never to eat flesh while I live rather then to offend or destroy my brother But if I find by the weighing of all accidents that my obedience will do no such hurt to the Church and Souls of men but as much good as my not obeying then in such indifferent cases I would readily obey But otherwise I would appeal to God and bear
the Magistrates persecution No means can be justly pleaded against the end and least of all a bare ceremony For it is no Means when it destroyeth the end § 10. On this account it is that it hath alwaies by wise men been reckoned a tyrannical unreasonable thing to impose all the same ceremonies and circumstances upon all places as upon some and it hath been judged necessary that every Church have their liberty to â—iffer in such indifferent things and that it hath been taken for a wise mans duty to conform his practice in such indifferent circumstances to the several Churches with which he shall have communion as Ambrose professeth he would do and would have others do the same § 11. If any think as too many do that such a diversity of circumstances is a disorder and confusion and not to be endured I shall further tell these men anon that their opinion for an hypocritical unity and uniformity is the true bane of Christian unity and uniformity and that which hath brought the confusion and bloody wars into the Christian world and that our eyes have seen and our ears have heard of And it were as wise an objection for them if they should charge us in Britanie with Confusion and drive us to a separation or division because the Scots wear blew caps and the English hats or because some English wear white hats and some black and so of other circumstances § 12. Did I live in France or other Popish Countries or had lived in England at the abolition of Popery I should have thought it my duty in many indifferent circumstances to accommodate my self to the good of those with whom I did converse which yet in another Countrey or at another time when those things were as offensive as then they were esteemed I durst not have so done And therefore our Common Prayer-Book it self with its Ceremonies might be then commendable in many particulars which now are reformable And so in Ethiopia Greece or Spain those things would be very laudable that are now in England deservedly vituperable And several Ceremonies in the primitive times had such occasions and concomitants that made them tolerable that now seem less tolerable The case is not the same though the Materials be the same CHAP. VIII Prop. 8. Those orders may be profitable for the Peace of the Churches in one Nation that are not necessary to the Peace of the Churches in many Nations § 1. I mention this 1. Because the Romanists are so peremptory for the Necessity of their ceremonies through all the world as if the unity peace or well being of the Church at least did hang on these And yet sometimes they could dispence with the different rites of the Greeks if they could but have got them under their power by it § 2. Also 2. Because the Protestants called Lutherans stick so rigidly on their ceremonies as Private Confession Exorcism Images Vestments c. as if these had been necessary to the unity of the Churches And the Pacifiers find a difficulty in reconciling the Churches of several nations because these expect an uniformity in ceremonies § 3. And so necessary doth it seem in the judgement of some deluded souls that all Churches be one in a visible Policy and uniformity of Rites that upon this very account they forsake the Protestant Churches and turn Papists As if Christ were not a sufficient Head and Center for Catholick union and his Laws and waies sufficient for our terms of uniformity unless we are all of a mind and practice in every custome or variable circumstance that God hath left indifferent § 4. I need no other Instance then 1. what Grotius hath given of himself in his Discuss Apologet. Rivet who professeth that he turned off upon that account because the Protestants had no such unity And 2. What he said before of others by whom he took no warning but did imitate them in his Epist. to Mr. Dury cited by Mr. Barksdale in his Memorials of Grotius life where he saith Many do every day forsake the Protestants and joyn with the Romanists for no other Reason but because they are not one Body but distracted parties separated Congregations having every one a peculiar Communion and 〈◊〉 And they that will turn Papists on such an inducement deserve to take what they gâ—t by their folly § 5. Did not these men know that the Church hath alwaies allowed diversity of Rites Did not the Churches differ till the Nâ—cene Council about Easter day and one half went one way and another half the other way and yet Polycarp and the Bâ—shop of Rome held communion for all their differences and Ireneus pleads this against Victors temerity in excommunicating the Asian Churches Dâ—d they not know that the Greek and Armenian and Romane Churches differ in many Rites that yet may be parts of the Catholick Church notwithstanding such differences Yea the Romanists themselves would have allowed the Greeks and Abassines and other Churches a difference of ceremonies and customes so they could but have subjugated them to the Pope § 6. Yea more the several orders of Fryars and other Religious men among the Papists themselves are allowed their differences in Rites and Ceremonies and the exercise of this allowed Difference doth make no great breach among them because they have the liberty for this variety from one Pope in whom they are all united What abundance of observations do the Iesuites Franciscans Dominicans Benedictines Carthâ—sians and others differ in And must men needs turn Papists because of the different Rites of Protestants when they must find more variety among them that they turn to The matter 's well amended with them when among us one countrey useth three or four Ceremonies which others do disuse and among the Papists one order of Fryars useth twice as many different from the rest yea in habit and diet and other observances they many waies differ What hypocrisie is this to judge this tolerable yea laudable in them and much less so intolerable in us as that it must remove them from our Communion § 7. And how sad a case is it that the Reconciliation between the Lutherans and other Protestants should in any measure stick at such Ceremonies what if one countrey will have Images to adorn their Temples and will have exorcism and other Ceremonies which others do disallow and desire to be freed from may we not yet give each other the right hand of fellowship and take each other for the Churches of Christ and maintain brotherly Charity and such a correspondency as may conduce to our mutual preservation and edification § 8. Yea in the sâ—me Nation why may not several congregations have the liberty of differing in a few indifferent ceremonies If one part think them lawfull and the other think that God forbids them must we be forced to go against our Consciences for a thing of no necessity If we profess ouâ— Resolution to live peceably with them that
use them and only desire a toleration our selves because we dare not wilfully sin against our light will charity deny us this If men forbear a thing suppose indifferent for fear of Gods displeasure and damnation and profess that were it not for this they would conform to the wills of others are those Christians or men that will come behind them and drive them into hell without compassion and that for things indifferent CHAP. IX Prop. 9. There is no meer Humane Vniversal Soveraign Civil or Ecclesiastical over the whole Church and therefore none to make Laws Obligatory to the whole § 1. I ADD this because of the specious pretences of some that say we are bound to an uniformity in Ceremonies by the Church and call all Schismaticks and such as separate from the Catholick Church that disown and disuse such Ceremonies as on these pretences they obtrude And by the Church that thus obligeth us they mean either some Universal Soveraign Power or else an universal Consent of the Church essential as they call it And that Soveraign must be the Pope or a General Council § 2. If it be Universal Consent of all Believers that they suppose to be the obliging power I shall answer them 1. That Believers are not Governours and Law-givers to the Universal Church no nor to a particular Church If that point of the Separatists be so odious that asserteth the multitude of Believers to be the Governours of a particular Church and to have the power of the Keyes what then shall we think of them that give them even to such as they call the Laity themselves the Government yea in the highest point even Legislation over the Universal Church it self § 3. And 2. I add that the Dissent of those Churches that refuse your Ceremonies doth prove that there is no Universal consent If all must consent we must consent our selves before we be obliged We are as free as others we gave none power to oblige us by their consent If we had it had been Null because we had no authority so to do and could not have obliged our selves by a universal Law or perpetual contract Or if we had we had also power on just occasion to reverse a self-obligation But no such thing de facto can be pretended against us § 4. And if such an obligation by consent should be pretended 3. I would know whether it was by this or by some former generation Not by this as is certain Nor by any former For former ages had no power to bind all their successors in Ceremonies about the worship of God Shew whence they had such a power and prove it if you can we are born as free men as our ancestors were in this § 5. And 4. I would be satisfied whether every mans consent in the world be necessary to the Vniversality or not If it be then there are no Dissenters or no obligation because no Universal consent If not then how many must consent before we are obliged you have nothing to say but a Major part where you can with any shew of reason rest And 1. How shall we know in every Parish in England what mind the Major part of the Christians through the world are of in point of such or such a Ceremony 2. Yea by this rule we have reason to think that both Papists and Protestants must change their Ceremonies because the greater part of Christians in East and South and some in the West are against very many of them § 6. But if it be the Authority of a Soveraign Head that is pleaded as obliging the universal Church to an uniformity in Rites and Ceremonies we must know who that Soveraign is None that we know pretend to it but the Pope and a General Council And for the Pope we have by many volumes proved him an Usurper and no authorized Head of the Church Universal The pretended Vice-Christ is a false Christ. The first usurpers pretended but to a Soveraignty in the Roman world but had never any shew of Government over the Churches in Ethiopia India and the many Churches that were without the verge of the Roman Empâ—re § 7. And as for General Councils 1. They are no more the Visible Head and Soveraign of the Church then the Pope is This I have proved in another Disputation by it self 2. There neither is nor can be any Council truly universal as I have there also shewed It s but a delusory name 3. There never was any such in the world since the Church which before was confined to a narrow room was spread over the world Even at Nice there was no proper representative of almost any but the Churches under the Roman Emperours power Few out of the West even in the Empire and none out of almost any of the Churches without the Empire For what 's one Bishop of Persia or such another of another Countrey and perhaps those prove the Roman subjects too that are so called If there was but one from Spain and only two Presbyters of Rome from Italy and one from France if any and none from many another Countrey in the Empire no wonder if there was none from England Scotland or Ireland c. And therefore there can be no universal obligation on this account § 8. Councils are for Concord by Consultation and consent and not a Soveraign or superiour sort of Governing power And therefore we that consented not are not obliged and if we had consented we might on weighty reasons have withdrawn our consent § 9. The Orders established by General Councils have been laid aside by almost all and that without the repeal of a Council Yes such Orders are seemed to presuppose the custom of the Universal Church if not Apostolical Tradition to have been their ground § 10. Among many others let us instance only in the last Canon of the Nicene Council that forbidding Kneeling commandeth all to pray only standing on the Lords Dayes c. And this was the common use of the Church before as Tertullian and others shew and was afterwards confirmed again in a General Council And yet even the Church of Rome hath cast it off much more the Protestant Churches No General Council hath been of more authority then this of Nice No Ceremony of more common use then this standing in prayer on the Lords dayes So that it might as much as any be called the constitution and custom of the Catholick Church And yet we suppose not these now to bind us to it but have cast it off without the repeal of any other General Council And why are we more bound then by the same authority to other Ceremonies then to this And if to any then to which and to how many and where shall our consciences find rest § 11. Even the Jesuites themselves say that the General disuse of a practice established by Pope and Council is equall to an abrogation without any other repeal so it be not by the said
word 2. Or 〈◊〉 the Churches are all called One that are under one Christian Magistrate I will confess the thing to be true that is pretended to be the reason of the name All the Churches do owe obedience to the Magistrate But he is no Essential part or Ecclesiastical Head of the Church and therefore it is very improperly denominated from him or called One on that account No more then all the Schools are one because he is their Soveraign It is the Common-wealth that is specified and individuated by the Magistrate as the Soveraign Power and not the Churches But yet it is but an improper word to call all the Churches one Church on that account which we contend not about § 7. But it is the Thing that we stick more at then the name A General Head doth properly specifie and individuate the Body Prove either 1. That the Archbishop of Canterbury or any other 2. Or an Assembly of Bishops or Presbyters is properly an Ecclesiastical Head having Authority from Jesus Christ to be the chief Ruler of all the Churches in the Land and then I will confess that we have properly and strictly a National Church But no such thing can be proved § 8 As for an Assembly I have already shewed which Bishop Vsher asserted to me that they are not superior Governors nor instituted graâ—ia Regiminis but gratia unitatis having no more Rule over particular Bishops then a Convention of Schoolmasters over a particular Schoolmaster If they say that Kings and Parliaments give Power to Convocations I answer that can be but such as they have themselves which we shall speak of anon and is nothing to this place § 9. And as for a Primate or Archbishop of Canterbury e. g. 1. It will be a hard task to prove Archbishops as such to be of Divine Institution 2. And it will be harder even Impossible to prove Archbishops of the English species as such to be of Divine institution 3. And certainly Christ hath nowhere told us that every Nation shall have such a Head nor every Province nor every County nor told us whether there shall be one over ten Nations or ten over one Their limits are not to be found in Scripture supposing there were such an office there known 4. Nor is it anywhere determined that such a City shall have the preheminence and Canterbury v. g. be Ruler of all the rest All these are of meer humane institution And therefore that which the imposers of Ceremonies call the Church of England is a meer humane thing which therefore can bind us no further then the Magistrate can authorize them to do § 10. But the stronger pretence will be that the particular Bishops of England were severally officers of Christ authorized to Govern their several flocks and therefore a Convâ—cation of these Bishops binds us in conscience gratia unitatis The People they oblige as their Rulers and the several Presbyters also as their Rulers and the several Bishops gratia unitatis for avoiding of schism § 11. Answ. This also is an insufficient evidence to prove our Consciences obliged to their Ceremonies eo nomine because of their Canons or commands For though we acknowledge a sort of Episcopacy to be warrantable yet that this sort that made the Canons in question is not warrantable I have proved at large in the former Disputation on that question Such Pastors of a Diocess as our Bishops were have no word of God to shew for their office further then as they are Presbyters but we have shewed already that their office is unlawfull And therefore though their actions as Presbyters may be valid yet their actions are Null which were done by pretence of this unlawfull sort of office they being no other way enabled thereto On this ground therefore we are not bound § 12. If it could be pretended that at least as Presbyters the Convocation represented the Presbyters of England and therefore thus their Canons binds us to the use of ceremonies Common prayer c. I should answer that 1. Even Synods of Presbyters or the Lawfullest sort of Bishops oblige but gratia unitatis 2. That the late Synod at Westminster was as truly a Representative of the Presbyters of England as the Convcaotion where such consent if any were given was retracted 3. By actuall dislike signified by disuse the Presbyters of England for the most part have retracted their Consent 4. Yea most that are now Ministers never gave such Consent 5. Even â—ll particular Pastors and Churches are free and may on just reason deny consent to such impositions § 13. There remains nothing then that with any shew of strength can be pretended as continuing our obligation to Ceremonies from Authority but that of the Civil Power that commanded them But to that I say 1. So much as was lawfull we confess that we were bound to use while we had the command of the Civil power But nothing unlawfull could be made our duty by them 2. the Civil Power hath repealed those laws that bound us to these ceremonies The Parliament repealed them the late King consented at least for the ease of tender Consciences as he spoke that men should have liberty to forbear them And the present Rulers are against them whom we see even the ceremoniouâ— obey in other matters § 14. Let those then that would subjugate our Consciences to their ceremonies make good their foundation even the Authority by which they suppose us to be obliged or they do nothing If all their impositions were proved things indifferent and lawfull that 's nothing to prove that we must use them till they prove that lawfull authority commandeth them The Civil Powers do not command them And the Ecclesiasticks that command them prove not their authority over us In the matters of God we will yield to any man that bids us do that which God hath bidden us do already But if they will exercise their power by commanding us more then God commands us and that unnecessarily we must crave a sight of their commission § 15. And if men that have no Authority over us shall pretend Authority from God and go about to exercise it by Ceremonious impositions we have the more reason to scruple obeying them even in things indifferent lest we be guilty of establishing their usurpation and pretended office in the Church and so draw on more evils then we foresee or can remove CHAP. XI Prop. 11. The Commands of Lawfull Governors about Lawfull Ceremonies must be understood and obeyed with such exceptions as do secure the End and not to the subverting of it § 1. THE proof of this is obvious These humane Ceremonies are appointed but as means to a further end But that which would cross and overthrow the end doth cease to be a Means and cannot be used sub ratione medii § 2. Order and Decency are the pretended ends of the Imposed Ceremonies and the right worshiping of God and the good of mens
9. As for them that cry out of Confusion and Sacriledge and irreligiousness and I know not what if Ceremonies be not constantly used and all forced to them but be used with an indifferency the distempers of their own souls contracted by such Customs is a sufficient argument to move a sober considerate man to desire that the Church may be delivered from such endangering customs They do but tell us that custom hath made cerâ—monies become their very Religion And what a kind of Religion is that CHAP. XIV Reasons against the Imposing of our late Controverted Mysticall Ceremonies as Crossing Surplice c. § 1. HOW far Ceremonies are lawfull or unlawfull to the users I have shewed sufficiently already and therefore may omit the fourteenth Proposition as discussed before But so eager are the minds of men to be exalting themselves over the whole world and puting yoaks on their Brethrens necks even in the matters of God and setting up their own wills to be the Idols and Law-givers to all others that I take it for the principal part of my task to give in my Reasons against this distemper and to try if it be possible to take men off from Imposing or desiring the Imposition of unnecessary things I durst not desire the Imposing of our Mysticall Ceremonies but had rather they were abolished or left indifferent for these followings Reasons § 2. Reas. 1. To impose 〈◊〉 symbolical Rites upon the Church which Christ hath not imposed doth seem to me to be an usurpation of his Soveraign power It belongeth to him to be the Law-giver of his Church No man hath Power to make him a new worship Officers are but to see his Laws executed and to determine only of such circumstances as are needfull for the well executing them To make new Symbols or instituted signs to teach and excite Devotion is to make new humane Ordinances whereas it belongs to us only to use well such as he hath made and to make no Laws but such as are thus needfull for the executing of his Laws But of all this I have more largely spoken already § 3. Reas. 2. The imposing of these Mystical Rites doth seem to accuse Christ of ignorance or negligence in that he hath not himself imposed them when he hath taken upon him that Royall office to which such Legislation doth belong If Christ would have such Rites imposed on the Churches he could better have done it himself then have left it to man For 1. These being not mutable circumstances but the matter of standing Laws are equaâ—ly necessary or unnecessary to this age of the Church as to that in which Christ lived upon earth and to those Countreys in which he conversed as to these If Images Crossing significant garments c. be needfull to be imposed in England why not in Iudaea Galatia Cappadocia 〈◊〉 c. And if they are needfull now why not then No man can give a rational cause of difference as to this necessity If therefore Christ did neither by himself nor by his Apostles who formed the first Churches and delivered us his mind by the Spirit institute and impose these Rites then either the imposing of them is needless and consequently noxious or else you must say that Christ hath omitted a needfull part of his Law and worship which implies that he was either ignorant what to do or careless and neglective of his own affairs which are not to be imagined Moses left nothing out of the Law that he delivered that was to be the standing matter of the Law nor omitted he any thing that God required in the instituting of the Legal worship But Christ was faithfull to him that appointed him as Moses was in all his house Heb. 3.2.3 therefore certainly Christ hath omitted nothing that was to be a standing Gospel Law and Worship nor done his work imperfectly § 4. Reas. 3. And as this Imposition of Mystical Rites doth imply an accusation of Christ so doâ—h it imply an accusation of his Laws and of the holy Scriptures as if they were insufficient For if it belong to Scripture sufficiency to be the full revelation of the will of God concernng Ordinances of worship and duties of universal or stated Necessity then must we not imagine that any such are left out If Scripture be Gods Law it is a perfect law And if it belong to it as a Law to impose one stated Symbol Ordinance or matter of worship then so it doth to impose the rest of the same nature that are fit to be imposed If we will do more of the same that Scripture was given for to do we accuse it while we seem to amend it § 5. Reas. 4. And by this means we shall be brought to a loss for the Rule of our Religion For if once we leave the holy Scriptures we shall not know where to fix If God have not instituted all the Ordinances of Worship such as Sacramental or Mystical Rites c. that are meet to be statedly Imposed on the Churches then we are uncertain who is to be the institutor of them The Pope will claim it and General Councils will claim it and Provincial Councils and particular Bishops will claim it and Princes will claim it and we shall be at a loss for our Religion § 6. Reas. 5. But whoever it be that will be the master of our Religion they will certainly be men and so it will become a humane thing Whereas Divine worship supposeth a Divine institution and it is an act of obedience to God and therefore supposeth a Law of God For without a Divine Law there cannot be obedience to God § 7. Reas. 6. These impositions seem to be plain violations of those prohibitions of God in which we are forbidden to add to his worship or diminish from it As Deut. 12.32 What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Object But we add nothing to the Word of God though we impose such Mystical Rites as he imposeth not Answ. The text doth not say Thou shalt not add to my Command but Thou shalt not add to the thing that I command thee It is the Work Worship or Ordinances that you are forbidden to add to or diminish from and not the Word or Law it self only § 8. Reas. 7. It seemeth to be a very great height of Pride that is manifested in these impositions 1. When men dare think themselves wise enough to amend the work of Christ and his Apostles and wise enough to amend the holy Scriptures is not this exceeding Pride How can man more arrogantly lift up himself then by pretending himself to be wiser then his Maker and Redeemer Is it not bad enough to equalize your selves with him unless you exalt your selves above him If you do not so what mean you by coming after him to correct his Laws or mend his work and make better laws and ordinances for his Church then he
Christianity and the two Sacraments of Christs institution and some short Catechism that containeth these And when we have done our best in publick and in private we leave many of them ignorant what these two Sacraments are yea or who Christ himself is And must we put them to so much more labour as to learn a Rationale or exposition of all the Ceremonies holy dayes c We shall but overwhelm them or divert them from the Essentials And here you may see the unhappy issue of humane wisdom and false means It is to be teachers of the ignorant that men pretend these Signs Images and Ceremonies to be usefull And yet they are the causes of ignorance and keep men from necessary knowledge If you doubt of this do but open your eyes and make use of experience See whether among the common people the most Ceremonious are not commonly the most ignorant yea and the most ungodly too It is a truth so notorious that it cannot be denyed Who more ignorant of the Sacraments then they that rail at them that fit in the act of receiving Who more ignorant of the doctrine of the Gospel who more obstinate enemies of a holy life more worldly self-conceited licentious prophane despisers of their faithfull Teachers then the most zealous persons for all these Ceremonies § 23. Reas. 21. Moreover these new Laws and services introduce also a new office into the Church There must be some of pretended Power to impose all these Ceremonies and see them executed or else all is vain And no such office hath Christ appointed Because men thought it necessary that all the Christian world should have but one way and Order in the Ceremonious worship which was commonly approved therefore they thought there was a Necessity of one Head to maintain this unity of order and so came up the Pope as to one cause And so in a Nation we must have some one or more Masters of Ceremonies when Ceremonies are kept a foot And so whereas Christ hath placed officers in his Church to teach and guide them and administer his own Ordinances we must have another sort of officers to make Laws for Mystical signs and Ceremonies and see them executed and punish the neglecters and teach the people the meaning and the use of them The Primitive Bishops had other kind of work we find directions to the Pastors of the Church containing the works of their office as to Timothy Titus c. But we no where find that this is made any part of their work to make new Teaching signs and Ceremonies and impose them on the Church nor have they any directions for such a work which surely they much needed if it had been their work indeed § 24. Reas. 22. When we once begin to let in humane Mystical Rites we shall never know where to stop or make an end On the same ground that one Age inventeth three or four the next think they may add as many and so it will grow to be a point of devotion to add a new Ceremony as at Rome it hath done till we have more then we well know what to do with § 25. Reas. 23. And the miserable plight that the Christian world hath lain in many ages by Ceremonies may warn us to be wise Augustine complaineth that in his time the Church was burdened with them and made like the Jewish Synagogue The most of the Churches in Asia and Africa are drowned too deeply in Ceremonious formality turning Religion into ignorant shews The Church of Rome is worse then they having made God a worship of histrionical actions and shews and signs and Ceremonies so that millions of the poor blind people worship they know not whom nor how And if we abate only of the number and keep up some of the same kind even Symbolicall Rites of mans institution to teach us and excite our devotion we shall harden them in their way and be disabled from confuting them For a Papist will challenge you to prove just how many such signs are lawfull And why he may not use threescore as well as you use three when he saith he is edified by his number as you say you are with yours § 26. Reas. 24. It is not inconsiderable that God hath purposely established a spiritual kind of worship in the Gospel telling us that God is a Spirit and will be worshipped in spirit and in truth Such worshippers doth God require and accept Bodily exercise profiteth little The kingdom of God is not in meats or in drinks but in Righteousness and Peace and Joy in the Holy Ghost Neither Circumcision availeth any thing in Christ Jesus nor uncircumcision but a new creature and faith that worketh by Love God would never have so much called men off from Ceremoniousness to spirituality if he had delighted in Ceremony § 27. Reas. 25. The Worship of God without his blessing is to little purpose No man can have encouragement to use any thing as a Means to teach him and help his devotion which he hath no ground to believe that God will bless But there is no ground that I know of to believe that God will bless these Instituted Teaching signs of mans inventions to the Edifying of our souls For God hath no where bid us devise or use such signs 2. Nor no where promised us a blessing on them that ever I could find And therefore we have no encouragement to use them If we will make them and impose them our selves we must undertake to bless them our selves § 28. Reas. 26. As vain thoughts and words are forbidden us in Scripture so no doubt but vain actions are forbidden but especially in the worship of God and yet more especially when they are Imposed on the Church by Laws with penalties But these Mystical Rites of humane institution are vain You call them your selves but Things indifferent And they are vain as to the use for which they are pretended that is to Teach and Edifie c. having no promise of a blessing and being needless imitations of the Sacraments of Christ. Vanity therefore is not to be imposed on the Church My last Reason will fullier shew them to be vain § 29. Reas. 27. We are sure the way in which Peter and Paul and the Churches of their times did worship God was allowable and safe and that Princes and Prelates are wise and righteous overmuch if they will not only be more wise and righteous then the Apostles in the matters of Gods worship but also deny their subjects liberty to worship God and go to heaven in the same way as the Apostles did If Peter and Paul went to heaven without the use of Images Surplice the Cross in Baptism kneeling in receiving the Lords Supper and many such Ceremonies why should not we have leave to live in the Communion of the Church without them would you have denyed the Apostles their liberty herein Or will you be partiall Must they have one way and we
would not lay too great a stress upon any forms or modes which may be altered or diversified Let the Church have but such a Number of souls as may be consistent with the ends and so the essence of a particular Church that they may held personal holy communion and then I will not quarrel about the name of one or two Congregations nor whether they must needs all meet together for all ordinances nor the like Yea I think a full number so they be not so full or distant as to be uncapâ—ble of that communion are desireable for the strength and beauty of the Church and too smal Churches if it may be to be avoided So that all the premises being considered out difference appears to be but small in these matters between the Congregational and Presbyterian way among them that are moderate I shall not presume more particularly to enter into that debate which hath been so far proceeded in already by such Reverend men but shall return to the rest of the task before promised against the Diocesan Churches as the supposed subject of the Bishops Government As for Scripture times and the next succeeding together I shall before I look into other testimonies propound these two Arguments 1. From the Bishops office which was before mentioned If the office of a Bishop in those times was to do so much work as could not be done by him for a Church any greater than our Parishes then were the Churches of those times no greater then our Parishes But the Antecedent is true therefore so is the consequent The works are before mentioned Preaching Praying administring the Lords Supper visiting the sick reducing hereticks reproving censuring absolving to which they quickly added too much more of their own The impossibility of a faithful performance of this to more is so undenyable that I cannot suppose any other answer but this that they might ordain Presbyters to assist them in the work and so do much of it by others But 1. I before desired to see it proved by what authority they might do this 2. Their office and work are so inseparable that they cannot depute others to do their work their proper work without deputing them also to their office For what is an office but the state of one Obliged and Authorized to do such or such a work A Presbyter may not authorize another to preach as the Teacher of a Congregation and to administer the Sacraments without making him a Presbyter also Nor can a Bishop authorize any to do the work of a Bishop in whole or by halves without making him a Presbyter or half a Bishop And he is not authorized either to make new officers in the Church or to do his work by deputies or substitutes 2. I argue also from the Identity of that Church to whâ—ch the Bishops and Deacons were appointed for ministration It was not a Church of many stated Congregations or any larger than our Parishes for number of souls that the Deacons were made Ministers to therefore it was no other or bigger which the Bishops were set oveâ— The consequence is good because where ever Deacons are mentioned in Scripture or any Writer that I remember neer to Scripture times they are still mentioned with the Bishops or Presbyters as Ministers to the same Church with them as is apparent bâ—th in the seven chosen for the Church at Ierusalem and in Phil. 1.1 2. and in the Direction of Paul to Timothy for ordaining them And the Antecedent is proved from the nature of their work For they being to attend on the tables at the Love feasts and the Lords Supper and to look to the poor they could not do this for any greater number of people then we mention Whether they had those feasts in one house or many at once I determine not but for the number of people it was as much as a Deacon could do at the utmost to attend a thousand people I shall proceed a little further towards the times next following and first I shall take in my way the confession of one or two learned men that are for Prelacy Grotius in his Annotat. on 1 Tim. 5.17 saith Sed notandum est in una Vrbe magna sicut plures Synagogas ita plures fuisse Ecclesias id est conventus Christianorum Et cuique Ecclesiae fuisse suum praesidem qui populum alloqueretur Presbyteros ordinaret Alexandriae tantum eum fuisse morem ut unus esset in tota urbe praeses qui ad docendum Presbyteros per urbem distribueret docet nos Sozomenus 1.14 Epiphanius ubi de Ario agit dicitque Alexandriae nunquam duos fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voce â—a sumpta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita ut significat jus illud quod habebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that Grotius affirmeth that Bishops had not then so much as all the converted persons of a great City under their care but the Churches and Assemblies were the same and each Assembly had a Prelate and in the great Cities there were many of these Churches and Prelates and that only the City of Alexandria had the custom of having but one such Bishop in the whole City 2. Those learned men also must grant this cause who maintain that Peter and Paul were both of them Bishops of Rome at once there being two Churches one of the Circumcision under Peter the other of the uncircumcision under Paul and that one of them had Linus and the other Cletus for his Successor and that this Church was first united under Clemens and the like they say of two Churches also at Antioch and elswhere If this be so then there is no Law of God that Bishops should be numbred by Cities but more Bishops then one may be in one City and were even when Christians comparatively were a small part of them 3. Also Mr. Thorndike and others affirm that it was then the custome for the Bishops and Presbyters to sit in a semicircle and the Bishop highest in a Chair and the Deacons to stand behind them This he gathereth from the Apost Constitut. Ignatius Dionysius Arcop and the Jews Constitutions in his Apost form page 71. and Right of the Church c. p. 93.94 95. And if this were so it seems that Bishops Presbyters and Deacons were all the Officers of one such stated Congregation and had not many such Congregations under them For the Bishop could be but in one place at once and therefore this could be the custome but of one Church in his Diocess if he had many whereas it is made the form of the ordinary Christian Assemblies The same learned man Right of Church p. 65. saith that About Saint Cyprians time and not afâ—re he finds menâ—ion of setled Congregations in the Country By which it may be well conjectured what a small addition the Bishops had out of the Countreys to their City Chuâ—ches and how many Congregations they Governed in the Apostle
themselves in Execution But he leads them the way by Teaching them their duty and provoking them to it and directing them in the execution and oft-times offering himself or another to be their Teacher and Leading them in the Execution So that it belongeth to his office to gather a Church or a member to a Church Sect. 18. 11. Hence is the doubt resolved Whether the Pastor or Church be first in order of time or Nature I answer The Minister as a Minister to Convert and Baptize and gather Churches is before a Church gathered in order of Nature and of time But the Pastor of that particalar Church as such and the Church it self whose Pastor he is are as other Relations together and at once as Father and Son Husband and Wife c. As nature first makes the Nobler parts as the Heart and Brain and Liver and then by them as instruments formeth the rest And as the Philosopher or Schoolmaster openeth his School and takes in Schollars and as the Captain hath first his Commission to gather Soldiers But when the Bodies are formed then when the Captain or Schoolmaster dieth another is chosen in his stead So is it in this case of Pastors Sect. 19. 12. Hence also is the great controversie easily determined Whether a particular Church or the universal be first in order and be the Ecclesia Prima To which I answer 1. The Question is not de ordine dignitatis nor which is finally the Ministers chief End For so it is past controversie that the Universal Church is first 2. As to order of existence the universal Church is considered either as consisting of Christians as Christians converted and Baptized or further as consisting of Regular Ordered Assemblies or particular Churches For all Christianâ— are not members of particular Churches and they that are are yet considerable distinctly as meer Christians and as Church-members of particular Churches And so its clear that men are Christians in order of Nature and frequently of time before they are member of particular Churches and therefore in thâ—s reâ—pect the universal Church that is in its essence is before a particular Church But yet there must be One particular Church before there can be many And the Individual Churches are before the Association or Connection of these individuals And therefore though in its essence and the existence of that essence the universal Church be before a particular Church that is men are Christians before they are particular Church-members yet in its Order and the existence of that Order it cannot be said so nor yet can it fitly be said that thus the Particular is before the universall For the first particular Church and the universal Church were all one when the Gospel extended as yet no further And it was simul semel an ordered universal and particular Church but yet not quâ— universal But now all the Vniversal Church is not Ordered at all into particular Churches and therefore all the Church universal cannot be brought thus into the Question But for all those parts of the universal Church that are thus Congregate which should be all that have opportunity they are considerable either as distinct Congregations independent and so they are all in order of nature together supposing them existent Or else as Connexed and Assoâ—iated foâ— Communion of Churches or otherwise related to each other And thus many Churches are after the Individuals â—he single Church is the Ecclesia prima as to all Church forms of Order and Associations are but Ecclesiae ortae arising from a combination oâ— relation or Communion of many of these Sect. 20. The fourth part of the Ministerial work is about particular Churches Congregate as we are Pastors of them And in this they subserve Christ in all the parts of his office 1. Under his Prophetical office they are to Teach the Churches to observe all things whatsoever he hath commanded them deliver open to them that Holy doctrine which they have received from the Apostles that sealed it by Miracles and delivered it to the Church And as in Christs name to perswade and exhort men to duty opening to them the benefit and the danger of neglect 2. Under Christs Priestly office they are to stand between God and the People and to enquire of God for them and speak to God on their behalf and in their name and to receive their Publick Oblations to God and to offer up the sacrifice of Praise and Thanksgiving on their behalf and to celebrate the Commemoration of the sacrifice of Christ upon the Cross and in his name to deliever his Body and Blood and Sealed Covenant and benefits to the Church 3. Under his Kingly office a Paternal Kingdom they are to Proclaim his Laws and Command obedience in his Name and to Rule or Govern all the flock as Overseers of it and to reprove admonish censure and cast out the obstinately impenitent and confirm the weak and approve of Professions and Confessions of Penitents and to Absolve them by delivering them pardon of their sin in the name of Christ. Sect. 21. 14. This work must be done for the ends mentioned in the Definition To his own Safety Comfort and Reward it is necessary that those Ends be sincerely intended For the comfort and Satisfaction of the Church and the validity of the Ordinances Sacraments especially to their spiritual benefit it is necessary that these ends be professed to be intended by him and that they be really intended by themselves Sect. 22. 15. By this the Popish case may be resolved Whether the Intention of the Priest be necessary to the Validity and success of Sacraments The reality of the Priests Intention is not necessary to the Validity of them to the people For then no ordinance performed by an hypocrite were Valid nor could any man know when they are Valid and when not But that they may be such administrations as he may comfortably answer for to God his sincere Intention is Necessary And that they be such as the People are bound to submit to it is necessary that he profess a sincere Intention For if he purposely Baptize a man ludicrously in professed jest or scorn or not with a seeming intent of true Baptizing it is to be taken as a Nullity and the thing to be done again And that the ordinances may be blessed and effectual to the Receiver upon Promise from God it is necessary that the Receiver have a true intent of receiving them to the ends that God hath appointed them Thus and no further is Intention necessary to the validity of the Ordinance and to the success The particular ends I shall not further speak of as having been longer already then I intended on the Definition Sect. 23. But the principal thing that I would desire you to observe in order to the decision of our controversie hence is that the Ministry is first considerable as a Work and Service and that the Power is but
But 2. If such an Office can be proved I despair of seeing it proved from Scripture that they have authority to Ordain 3. And how can they have Authority when most of them have not Ability And I think it is supposed that they have not Ability to Preach in them that deny them Authority and if they want Ability to Preach it s two to one but they want Ability to Try and Approve of Preachers 4. And how come they to have Power to Ordain others that are not Ordained themselves but are admitted upon bare Election 5. And this course would prostitute the Churches to unworthy men as aforesaid Sect. 45. And 4. It is not a contemptible Consideration that the chief Pastor of every particular Church hath ever since the second Century at least been Ordained by the Pastors of other Churches And how it was before we have but very defective Evidence except so much as is left us in the Holy Scriptures of which we have spoke before Sect 46. And 5. The Church of Christ is a Chain of many links a Society united in Christ the Head consisting as a Republike of many Corporations or as an Acâ—demy of many Colledges and a greater Union and Communion is requisite among them then among the parts of any other Society in the world And therefore seeing it is the duty of Neighbour Pastors and Churches according to their Capacity to hold Communion with that particular Church and its Pastors it seems reasonable that they have some antecedent Cognisance and Approbation of the persons that they are to hold Communion with Sect. 47. And 6. It is considerable also that whoever is according to Christs institution Ordained a Minister of a particular Church is withall if not before Ordained a Minister simply that is one that may as a separated Messenger of Christ both preach for the Conversion of those without and gather Churches where there are none and pro tempore do the Office of a Minister to any part of the Catholike Church where he cometh and hath a Call And therefore as he is simply a Minister and the Unconverted world or the Universal Church are the Objects of his Ministry the Pastors or Members of that particular Church where he is settled have no more to do in Ordaining him then any other As a Corporation may choose their own Physitian Schoolmaster c. but cannot do any more then other men in Licensing a man to be in general a Physitian Schoolmaster c. So may a Church choose who shall be their Teacher but not who shall be simply a Teacher or Minister of Christ any more then an other Church may do that 's further from him Sect. 48. And 7. It is also considerable that it is the safest and most satisfactory way to the Church and to the Minister himself to have the Approbation of many And it may leave more scruple concerning our Call when one or two or a particular Church only do Approve us Sect. 49. And 8. It is granted in their writings by those that are for Ordination by a particular Church only that the Concurrence of more is Lawful and if Lawful I leave it to Consideration whether all the forementioned accidents make it not so far convenient as to be ordinarily a plain duty and to be preferred where it may be had Sect. 50. Yet do I not plead for Ordination by Neighbour Pastoâ—â— as from a Governing Authority over that particular Church but as from an interest in the Church Universal and all its Officers within their reach and from an interest of Communion with Neighbour Churches Sect. 51. And it is observable in Scripture that the Itinerant Ministers that were fixed and appropriated to no particular Church for continuance such as the Apostles and Evangelists were and Titus Timothy and such others had a Principal hand in the work of Ordination whereever they came It was they that Ordained Elders in every City in every Church Sect. 52. Prop. 3. If any shall cull out two or three or more of the weakest injudicious facile Ministers and procure them to Ordain him his course is irregular and his call unsatisfactory though the formal part be obtained to the full For it is not for meer formality but to satsfie the person called and the Church and to secure the Ministry and sacred works and souls of men from injury by Usurpers that God hath appointed the way of Ordination And therefore it is fraud and not obedience for any man so to use it as to cheat himsef and the Church with a formality and frustrate the Ordinance and miss its ends Sect. 53. Prop. 4. If any man avoiding the Orthodox and Unanimous Ministry shall apply himself for Ordination to some divided schismatical or heretical persons that will Approve him and Ordain him when the others would reject him this also as the former is fraud and self-deceit and not obedience upon the last mentioned grounds It is the basest treacherous kind of sinning to turn Gods Ordinances against himself and to sin under the shelter and pretence of an institution By using the means in opposition to its end they make it no means and use it not as a means at all Though Pastors must Ordain yet is it not all kind of Pastors Ordination that should satisfie an honest meaning man but that which hath the qualifications suited to the Rule and end Sect. 54. In such cases of unjust entrance if the People sinfully comply and the man have possession it may be the duty of some particular persons that cannot help it having done their own parts in disowning it to submit and not therefore to separate from the Church except in desperate extraordinary cases not now to be enumerated And all the administrations of such a man shall be not only Valid to the innocent but without any scruple of conscience may be used and received with expectation of a promised blessing Sect. 55. But yet quoad debitum it is the Churches duty except in Cases of Necessity to disown such intruders and to suspect and suspend obedience to those that indirectly enter by a few ignorant or schismatical Ordainers refusing the tryal of the unanimous abler Orthodox Ministry till they have either perswaded the man to procure their Approbation or have themselves sought the Judgement of the said United Ministers concerning him And seeing all the Churches of Christ should be linkt and jointed together and hold communion and correspondency according to their capacities the Members of a particular Church are bound in reason and to those ends to advise in such suspicious cases with neighbour Churches and not to receive a Pastor that comes in by way of Discord or that neglecteth or refuseth the concordant way For he that entreth in a divisive way is like to govern them accordingly and still to shun the Communion of the Brethren Sect. 56. This Cyprian fully shews in the fore-mentioned Ep. 68. p 201. perswading the people to shun the