Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	bishop_n	church_n	presbyter_n	2,348	5	10.4986	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42270	A short defence of the church and clergy of England wherein some of the common objections against both are answered, and the means of union briefly considered.	Grove, Robert, 1634-1696.	1681 (1681)	Wing G2160; ESTC R21438	56,753	96

see how it can be proved absolutely unlawful that one man should be allowed to hold a plurality of Benefices The care of Souls is indeed a very great charge and such a one as ought not to be lightly undertaken it requires our most serious and deliberate thoughts our firmest resolutions and our most earnest prayers for the divine assistance before we go about it and when we are in it the continuance of the same will be still necessary to which we must then add a diligent application of our minds to the actual Execution of the ministerial office And this must not be denyed to be a matter of the highest consequence and concernment but yet I do not find in the Scripture that the whole care of every man that enters into the Ministery is of necessity to be limited and bound down to one particular Congregation I need not inquire how long it was before every Diocess began to be divided into distinct Parishes but it is certain that in the first ages of Christianity things were not presently brought to such a settlement But the Bishops with their Councils of Presbyters commonly residing in the Cities sent some of their number occasionally into the Countries round about for the farther instruction and confirmation of those that did already believe and to endeavour the conversion of the rest that were yet in the State of Paganism and Infidelity Now while the condition of the Church was such it is not unlikely but that the same Presbyter might at divers times perform the offices of his function in several Christian assemblies and have the charge of them committed unto him There is nothing in this repugnant to any Rule that I know of but this is undenyable that before there were any Parishes formed there could not be any fixed Parochial Cures These were invented by the prudence of after times and are of singular use for the more orderly Government of the Church But as these distributions were at first made and confirmed by the Civil and Ecclesiastical Laws so the manner how the care of them should be managed may be determined by the same And seeing that our Laws do allow some persons duly qualified to undertake two of these Cures in one of which he is obliged ordinarily to reside and to settle an able Curate in the other and to preach there himself thirteen times every year and seeing that all the Spiritual necessities of the Church may be thus provided for in as good a manner as they can be any other way I cannot tell that there is any thing in the word of God that will condemn such a practice Neither do I understand why it may not be as well permitted as one Church where there is a Chappel of ease or it may be more annexed unto it And if it be not otherwise unlawful there cannot be any wrong or injustice done by it unto him that supplies the Cure It is very speciously urged that he that does the work ought of right to have the wages and that therefore he that undertakes and discharges the office has a just title to all the Tythes and emoluments of the whole Benesice And it is so far true indeed that he may lay his claim to a competent salary such a one as may be a comfortable subsistance for him and to make too strait an allowance in such a Case is one of the worst kinds of oppression but when that is done the legal Incumbent may without any injustice retain the overplus of the profits for his own use For the Gospel requires no more but in the general that every Minister should have a maintenance but it does not allot every man his certain proportion that is left to be determined either by private agreement or by the municipal Laws of the Land And if these Laws may without any injury assign the far greater part of the Tythes to a secular person that takes no care at all of the Cure as the case is in most Impropriations then they may on the same terms confer them upon a Churchman And therefore much more if he shall be obliged to see the Cure constantly supplyed and sometimes personally to attend it himself But though it should be neither unlawful nor injurious yet it may be conceived that there are such great Inconveniences that will follow upon the intrusting of the same man with more Benefices than one that it ought not to be suffered in the Church The only Inconvenience here that I can call to mind is what has been often alledged that upon this occasion many Cures come to be exceedingly neglected and none or else but weak or scandalous persons put into them But this I know is carefully provided against in many places and where it is not it is a great fault and ought to be punished by publick Authority But the original of this miscarriage lyes in the admission of some unqualified persons into holy Orders which I hope the conscientious care of our Governours has and will be very diligent to prevent But where any such have crept in unawares they ought to be discovered and censured as they deserve Till then it is most likely that they may be soonest reformed when they are under the inspection of a more prudent and sober man For he that will not be orderly in anothers Cure will be apt to give more offence in one of his own He that will not be induced to behave himself soberly and diligently in a place that he holds at discretion and from whence be may be so easily removed would be more regardless of his actions if he should be legally possessed of a Benefice in his own right out of which he could not be ejected but with far greater difficulty So that this inconvenience will be more probably avoided where pluralities are allowed than where they are not Nay the permitting of this may have other considerable advantages in it For by this means many of the younger sort after their Ordination being for a while under the direction of some graver Divine might be trained up and exercised and in many respects better fitted for the full discharge of a parochial Cure than they could be if they should come into it before they had gained some competent experience And on the other side it might be an incouragement to men of greater industry and deserts to see themselves capable of some present reward by such an addition to their ordinary maintenance And this seems to have been the prime intention of the Law in the concession of this favour and thus it is often applyed and where it happens to be otherwise it is an errour that must not be charged upon the Constitution But if there be any that receive the benefit of it who instead of being quickened by it to more diligence do make it an occasion of idleness and sloth and grosly neglect both or either of their Cures it is a direct contradiction of the design of this

whereof Antioch was the chief City and therefore he cannot be denyed to have had many Presbyters under him and it may be several Diocesan Bishops which very probably were then established in so large a Country as that was The last example that I shall bring is that of Polycarpus of Smyrna He was one that had conversed with St John and other Apostles and as some say was made Bishop of Smyrna by St John whose scholar he was But Irenaeus who knew him and had heard him with great attention when he discoursed of many things that he had heard from St Johns own mouth and from others that had seen the Lord he tells us that he was made Bishop of Smyrna by the Apostles and if so then this Polycarpus must be that Angel of the Church of Smyrna to whom St John writes one of his Epistles in the Revelation for that Book of holy Scripture was not written till after the death of the other Apostles And if he were made Bishop by them for which we have the undoubted testimony of one that knew him then he must be confessed to have been the Angel of that Church whom St John does so highly commend And that he had Authority over many Presbyters cannot be questioned because he collected the forementioned Epistles of Ignatius and amongst the rest that to his own Church of Smyrna and sent them to the Philippians in all which this power is most fully and evidently asserted I have made choice of these few Examples out of many more because they seem to me to be very clear and were all of them unquestionably within the times that the Apostles lived and therefore it may appear from hence that the Episcopal Government in the Church was a Constitution that was allowed and established by them But if this could not be proved yet it must be confessed that soon after it was universally received all over the Christian World for from about the middle of the second Century and so downwards there is not an instance of any Church that had not a Bishop under whose Government it was The Churches in the Roman Empire and those without it did most unanimously agree in this that they all owned the Episcopal superiority And this is a very strong argument that it was a matter of Apostolical institution For it is not otherwise conceiveable how it could be brought into such general use throughout the whole Catholick Church in so short a time If any should think that it might be determined in a General Council soon after the decease of the Apostles this were a good testimony that it were still Apostolical For else it would never have been decreed by those some of which in all probability must have seen and conversed with some of the Apostles and who were wont constantly to contend for such things as they had heard from them and to reject all other as illegal innovations But that there was never any such Council seems to be beyond dispute For it could not be assembled in a time when the Church was often in a state of persecution and always looked upon with a jealous eye by the Civil power which would not have suffered so great a number of Christian Ministers to meet together without giving them some great disturbance Or if we should suppose they might have been permitted to meet quietly yet that they did so there is not the least mention or intimation in any Ecclesiastical Writer and it cannot be conceived that they could have been silent in a matter so considerable as this when they have punctually recorded so many of far less importance But if any can be inclined to believe that the Episcopal superiority was a meer usurpation of one Presbyter in a Diocess over the rest without the decree of any Council it is exceeding strange that all the World should be imposed upon about the same time in the same manner without ever consulting one with another And who can imagine that the primitive Bishops who are acknowledged to have been such pious mortified and self-denying men could be guilty of an ambition to advance themselves above their brethren contrary to the rule of the Apostles especially when they were like to get nothing by their aspiring but to be the first that should burn at a stake in the market-place or be torn in pieces in the Amphitheater Or if we could suppose them to have been so wicked and foolish too it is not possible that they could have gained this new power without some considerable opposition Men are naturally very jealous of any incroachment that can be made upon their Rights And the Presbyters of those times may well be thought to have had as great a care of preserving their Liberty as we have now of ours It is not therefore at all credible that they should as it were with one consent put their necks quietly under this new invented Yoke and submit without struggling to the usurped power of one of their Equals and that this defection should be so universal that the antient Parity if there had been any such should not keep its possession in one Church in all Christendom And from hence it seems very plain that the Episcopal Government that was exercised by the Apostles and by others in their time and received in all Churches must be instituted by them and they certainly did not act in a Case of that high concernment to the perpetual peace and order of the Church without the particular command of our blessed Lord or the immediate inspiration of the Holy Ghost I have drawn together in as clear and plain a method as I could the substance of the Argument that may be made for the Power of the Bishop over many Presbyters And if to all this and whatever else may be alledged it should be thought reply enough to say that the Mystery of iniquity began to work in the Apostles days and that therefore we are not to be obliged by any Examples though never so old If this should be pleaded as I think it has been sometimes it may be answered thus That Episcopacy may be proved upon good grounds out of the Scripture it self I am sure far better than any other form of Government can pretend unto But then being explained by the practice of that and all following Ages it will put the thing beyond all controversy if the sacred Text alone should not be clear enough to convince us of it But if the Mystery of Iniquity should be still insisted on this can be no prejudice to our Cause unless it can be proved that such an Episcopacy as we plead for is that Mystery of Iniquity which is spoken of That it is not seems to me very evident Because I cannot think that the Mystery of Iniquity though it did work very early should so mightily prevail that in a very short time there should not be any Church any where that can be heard of that