he knoweth how little of it will be done And who will use his wit learning and zeal to plead his cause and his parts and office thus to serve his designs and gratifie him who considereth what it is to be a Bishop a Christian or a man CHAP. XVI That the English Diocesane Government doth change this office of a Presbyter of Gods institution into another quantum in se of humane invention I Come now to prove the Minor proposition of my Argument That the Diocesane Government deposeth the Office of Presbyters which God hath instituted as much as in them lieth By which limitation I mean that if we would judge of the Power and Obligation of Presbyters as the Prelatical constitution de facto doth describe it and not as God describeth it contrarily we must take it for another thing For the proof of this it must 1. be considered what is Essential to the office and 2. How somewhat Essential is taken from them I. And 1. we grant as before that no Action whatsoever as performed at the present or for some excepted season is Essential to the Pastoral office A man ceaseth not to be a Preacher or Pastor as soon as the Sermon is done and he is out of the Church When a man is asleep or in a journey he endeth not his office Nor yet when he is interrupted by business sickness or persecution Yea if he were so sick as to be sure never to exercise his office more he keepeth the Title with respect to what he hath already done 2. Yet Exercise as Intended and as the Relative end or Terminus of the Obligation and Authority is Essential to the Office For when it is a Relation which we question and that consisteth in Obligation and Authority there is no doubt but it is ad aliquid and is specified by the Action or Exercise to which men are Obliged and Authorized As a Judge a Souldier a Physician are And it being a Calling which we speak of and that durante vita capacitate it must be such Action as is intended to be Ordinary and Constant He that Consenteth not to do the work of a Minister and that for more than a trial or a present occasion and is not Obliged and Authorized to that work at least statedly as his intended ordinary course of life is no Minister of Christ which Paul well expresseth by that phrase Rom. 1. 1. Separated to the Gospel of God 3. As God in creating man made him in his own Image so did Christ in making Church Pastors Therefore he saith As my Father sent me so send I you And he that receiveth you receiveth me and he that despiseth you despiseth me and him that sent me Luke 10. 16. And they are Embassadours to beseech men in his name and stead to be reconciled to God 2 Cor. 5. 19 20. And Christ himself is called the Angel of the Covenant and the Apostle and high Priest of our Profession and the Great Prophet and the Bishop of our Souls and the good Shepherd and the great Shepherd or Pastor of the flock and the Minister of the Circumcision And he was a Preacher of the same word of life as we are And he administred the same Sacrament of Communion as we do Now as the Office of Christ had these three Essential parts viz. to be the Teacher the High Priest and the Ruler of the Church so hath not only the Apostles but every true Pastor in his place as is proved this threefold subserviency to Christ 1. They will confess themselves that He is no true Pastor who hath not Authority and Obligation which set together are called a Commission to be a Teacher of the Church For though some men may be so weak as that they can Teach but by Reading Catechizing Conference or very short defective immethodical Sermons And though where a Church hath Many the Ablest may be the usual publick Preachers and the rest be but his assistants Yet I never found any proof of Elders that were not Teachers by office as well as Rulers and had not Commission to Teach the flock according to their abilities and might not Preach as the need of the Church required it however the weaker may give place to the abler in the exercise of his office Because his office is an Obligation and Authority to exercise his Gifts as they are for the Churches greatest edification 2. And it will be confessed that he is no Minister or Pastor who is not Commissioned by Christ to be the Churches Guide in publick Worship in Prayer praise and Sacrament of Communion However where there are many all cannot officiate at once 3. Therefore all the doubt remaineth whether the power of the Keys for Church Covernment such as belongeth to Pastors be not as Essential as the rest I say the Commission the Authority and the Obligation though violence may much hinder the exercise And this I have proved before and must not stay to repeat it Only 1. God doth not distinguish when he giveth them the Keys and office Therefore we must not distinguish 2. The very signification of the words Keys Pastor Presbyter Overseer Steward c. do not only import this Guiding Ruling power but notably signifie it as most think more notably than the Worshipping part of their office 3. Dr. Hammond and all of his mind confess that in Scripture these words are applyed to no one person or office that had not the Governing as well as the Teaching and Worshipping power 4. The truth is the Teaching and Ruling and Worshipping power are inseparably twisted together Ruling is done not by the sword here but in a Teaching way by the Word As a Physician may 1. read a Lecture of health to his Patients 2. and give every one particular directions for his own cure and this last is called Governing them So when the same Pastor who Teacheth all generally by Sermons doth make his applications to mens persons and cases particularly it is Governing the Church as when a man is impenitent he doth Excommunicate him only by teaching him and the Church that such persons as are so impenitent are under the wrath of God and uncapable of Church Communion and therefore requiring the Church as from Christ to avoid that person and declaring him to be under the wrath of God till he repent and requiring him to forbear Communion with the Church And so in other acts of Government And as in Worshipping the Pastor delivereth the Sacrament of Communion so it must belong to him to Give it or Deny it 5. And indeed the ancient Churches had usually more Pastors than Assemblies by which means every Presbyter could not daily preach and officiate But yet they were so constant Assistants in the Government as hath occasioned so many to think that it was mere Ruling Elders who joyned with the Bishops in those times And Paul himself saying 1 Tim. 5. 17. The Elders that rule well are worthy of double
this power do not degrade the Presbyters nullifie the Churches under them and depose the ancient sort of Episcopacy quantum in se and set up another Humane sort of Churches called Diocesan and of Archbishops turned into Bishops infimi gradus in their stead together with a new Species of half-Presbyters 1. How far Whitgift's Disputations against Cartwright are guilty of this overlooking the true Question I leave to the Reader Only I must say for him that when his Adversarie standeth most upon the denial of all superior Episcopacy it was his part to prove what was denied And I need say no more than that Whitgift oft professeth as Dr. Stillingfleet hath collected out of him that God hath in Scripture prescribed no one sort of Church-Government And therefore not the Prelatical 2. I do not expect that ever this Controversie should be handled by two more judicious Adversaries than Saravia and Beza were And as Beza protesteth against a Parity and pleadeth for a Prostasie desireth that which he calleth Divine Episcopacy tolerating and submitting to that which he calleth Humane Episcopacy and flatly opposing only that which he calleth Satanical Episcopacy So Saravia professeth p. 1 2. p. Defens 4 5. that the General nature of the Evangelical Ministry common both to Bishops and Presbyters containeth these three things 1. The Preaching of the Gospel 2. The Communication of the Sacraments 3. The Authority of Church-Government And only pleadeth that in this last the Power of Bishops and Presbyters is not equal but the Bishops power is principal in Government Which granteth the main Question which we Nonconformist now contend for And I confes that Saravia's Writings were the first and chief that brought me to suspect that the Apostles have Successors in the point of Government as being but an ordinary and durable part of their Office which Argument he hath better managed than any man else that I have seen And p. 12. ib. He granteth that the 70 Disciples were not under the Government of the 12 Apostles He granteth that chosen Seniors of the Laity may be great Assistants in the Government Yea Def. 1. 8. p. 83. He saith that in the absence of Paul and his Assistants the Churches of Crete were wholly ruled till Titus Ordained them Pastors by such Elders A senioribus quos ratio natura in quavis Societate dat non Ordinatio quales sunt natu majores quotquot aliqua virtute in populo excellunt quibus deferre natura omnes gentes docuit quibus addo eos quos tunc temporis passim dona Sp. sancti venia excitabant sed nulli loco alligabant And no wonder for he affirmeth that in times of publick corruption of Doctrine any man that is learned and able and fit must propugne and defend the truth as he hath ability and opportunity or else be judged for hiding his talents as the unprofitable servant pag. 23. cap. 2. Yet doth he most improbably imagine that Rome and Corinth had no proper Pastors when Paul wrote his Epistles to them When as Paul had dwelt a year and half at Corinth when it was the practice of the Apostles to Ordain Elders in every Church and when among the Corinthians there were so many Prophets Instructers Speakers of Languages Interpreters c. that Paul is fain to regulate and restrain them in their Church-meetings that they might not over-do and hinder one another And yet were these People without any proper Pastor Without a Prelate it's like they were Yea when Paul directeth them to deliver the incestuous man to Satan and to exercise Church-discipline upon others that were scandalous doth not this intimate that they had among them such as were impowred to do it If only transiently and occasionally they could Worship God publickly and deliver Sacraments and Govern the Church but transiently and rarely How did they spend the Lords days when those transient guides were absent Did the major part of the people who Saravia thinketh were to exercise the foresaid Discipline also Consecrate and Administer the Sacrament or publickly pray and worship God without a Pastor Were they every Lords day to deposit their Collections and have no Pastors and so no Church-Assemblies Had they so many Sects and false Teachers to trouble them and yet no Pastors When Clem. Rom. so shortly after writeth so much to reconcile the Pastors and People that disagreed And when Paul tells the Romans and Corinthians what Officers God setteth in the Church is it like there was none fixed among them And I must note how great a charge he layeth on the Bishops when Resp ad N. p. 10. Art 12. He saith that the Bishop is aequè imo magis proprius singularum Ecclesiarum sua Dioceseos Pastor illis qui ibi praesunt resident utpote ad quem cura praecipua illorum locorum pertineat The Bishop hath more Charge or Care of all the Parishes in his Diocess than the present Pastors have O dreadful undertaking Ad quem prima praecipua Cura omnium incumbet ita ut ipse suum agnoscit gregem singulis quibus manus imponit c. How many hundred thousand individuals then hath the Bishop of London this particular Charge of whose names he never heard and whose faces he never saw Oportet enim Episcopum omnes quantum fieri potest qui ipsius curae commissi sunt nosse The Bishop must know all his Flock if possible And must he have a Flock then which he cannot possibly know nor never saw one of a hundred or thousand of them with any particular knowledge at least And Cont. quaest Resp Beza p. 103. He approveth of Zanchy's judgment that Ceremonies and things indifferent be left free and the Churches free in them And Defens p. 286. He saith Primum Episcoporum omnium Presbyterorum unum esse Ordinem Constituo I maintain that there is one Order of all Bishops and Presbyters Therefore they cannot differ but Gradu as a Deacon and Archdeacon And again ib. p. 286. Ministerii autem Evangelici unitas probatur ab horum unitate ut ita loquar identitate Eandem enim veritatis doctrinam omnes Orthodoxi docent eadem Sacramenta Ministrant eandem censuram exercent tantum Provinciarum est inaequalitas graduum diversitas The Unity of the Gospel Ministry is proved from the Unity or as I may say Identity of these All that are Orthodox teach the same true Doctrine Administer the same Sacraments exercise the same Censures Only there is an inequality of Provinces and a diversity of degrees Thus the most Learned and rational Defender of Prelacy giveth away their Cause 3. Bishop Bilson a most Learned and judicious man also saith more for Episcopacy than any of our late Writers and in my judgment saith more against the Office of Ecclesiastical Elders distinct from Pastors than can be answered But to our two main Questions before-mentioned of a Bishop over
called Of which sort were abundance of Christians towards each others Bishops in former ages and such are the Papists now towards you So that neither Papist nor Protestant that I ever knew silenced by you doth forbear upon Conscience of this your pretended authority at all And what a silencing power is that which scarce any man would be ever silenced by You cannot choose but know this to be true 2. And really should Magistrates themselves be so servile to you as to silence all Ministers by the Sword whom a Prelate judgeth to be silent while he knoweth not whether it be deservedly or not God forbid that Protestants like the Popes sheald make Kings to be their Executioners or hangmen A meer Executioner indeed is not bound to know or examine whether the sentence was just or not though in most cases to forbear if it be notoriously unjust but what a King or Magistrate doth he must do as a publick Judge and therefore must hear the cause himself and try whether he be really guilty or not and not only whether a Bishop judged him so Else Magistrates will either be involved in the bloody sin of persecution as oÌ„ft as a Prelate will but command them and so must be damned and help to damn others when Prelates please Or else it is no sin for a Magistrate to silence all the holyest Ministers of Christ to the damnation of thousands of ignorant untaught Souls so be it the Prelates do but bid him and he keep himself unacquainted with the cause And next they must obey the Counsel at Laterane sub Inoc. 3. And exterminate all subjects out of their Dominions though it be all that are there and must burn Holy-Christians to ashes because the Pope or Prelates bid them 3. I need not make also a particular application of this case to the people When they know nothing but wise and sound and holy in the Doctrine or life of their Pastors and God bids them know such as labour among them and are over them in the Lord and highly esteem them in Love for their work sake they will hardly be so debauched as to violate this command of God as oft as a Diocesan will but say I know some Heresie or Crime by your Teacher which you do not and therefore he must Preach no more and you must no more use his ministry Were I one of these people I would be bold to ask the Diocesan Sir what is the Heresie or Crime that he is guilty of If he refuse to tell me I would slight him as a Tyrant General Counsels told the people of the Heresies for which they did despose their Pastors If he told me what it was I would try it by Gods word If I were unable I would seek help If the Diocesan silenced my Teacher and ten neighbour Bishops wiser than he did tell me that it was for Truth and Duty and that the Heresie was the Bishops I would hear my Teacher and believe the other Bishops before him without taking them to be of a higher order The objections against this and what is before said shall be answered in the next Chapter You see when it is but opened how the Diocesans power vanisheth into the air CHAP. XIII That there is no need of such as our Diocesans for the Unity or the Government of the particular Ministers nor for the silencing of the unworthy IT stuck much in the minds of the Ancient Doctors and Christians that Episcopacy was necessary to avoid Schism and discord among the Ministers and the people and that it was introduced for that reason And I am so averse to singularity in Religion that I will not be he that shall gainsay it A double yea a treble Episcopacy though I cannot prove instituted of Christ yet will I not contradict because one sort I cannot disprove and the other two I take to be but a prudential humane determination of the Circomstances of one and the same sacred Ministerial office-worke 1. That which I cannot disprove as to a Divine Institution is a General Ministry over many Churches like the Scors Visiters at their Reformation who as Successors to the Apostles and Evangelists in the durable parts of their office were by a conjunction of Scripture evidence and Divine authority of office to perswade Pasâ—ors and people to their several duties and to have a chief hand in ordaining and removing Ministers 2. That which I will not contradict antiquity in is a Bishop in every particular Church to be as the chief Presbyter like the chief Justice on the bench or one of the Quorum as our Parish Ministers now are in respect to all their Curates of the Chappels under them 3. And I would not deny but at all Ministerial Synods one man may be Moderator either pro tempore or for continuance as there is cause These two last are but Prudential circumstances as Doctor Stiling fleet hath proved And in all these I like the Discipline of the Waldenses Bâ—â—emian and Polonian Churches But no Government of the Presbyters no concord no keeping out of Heresie requireth such as our Diocesans 1. Who put down all the Bishops of the particular Churches under them 2. And pretending Spiritual Power Govern by the force of the Magistrates Sword 3. And obtrude themselves on the people and Pastors without their consent and against their wills being by multitudes taken for the enemies of the Church 4. And visibly before the world introducing so many bad Ministers and silencing so many faithful ones as in this age they have done Without them we have all these means of concord following 1. We have a clear description of the duty of Ministers and people in Gods word 2. We have Ministers to Preach up all these duties by Office 3. The people are taught by Scripture what Ministers to choose 4. We find it natural to the people to before Learned and godly Ministers though many of them be bad themselves And though it be not so with them all yet the sober part do usually perswade the rest So that in London and else where those Parishes where the people choose had usually far worthier Pastors than the rest especially than those in the Bishops presentation 5. The people are obliged by God to marke those Ministers that cause division and contention and avoid them 6. The Ministers are bound to give notice to the people of false teachers and Schismaticks and to command them to avoid them And themselves to renounce Communion with them after the first and second admonition 7. These Ministers may have correspondence by Synods to keep up concord by agreement among themselves So we have over all a Christian King and Magistracy who are the rightful Governours of the Clergy as well as of all other subjects and may constrain the negligent to their duty and restrain the Heretical Schismatical and wicked from their sin And may not all this do much to keep up Concord 2. What our Diocesans really
that other a Tutor And so if a Physician commit his work statedly to another or a Pilot or the Master of a Family he maketh the other a Physician a Pilot a Master And so if a Bishop or Presbyter commit his work statedly to another he maketh that other a Bishop or Presbyter And then that Bishop or Presbyter so made is himself obliged as well as empowred and the work that he doth is his own work and not his that delivered him his Commission So that this doing these twelve parts of a Bishops work per alium is a meer mockery unless they speak unfitly and mean the making of all those to be Bishops as they are or else by perfidious usurpation casting their trust and work on others For if they could prove that God himself had instituted the Species of Sub-presbyters it would be to do their own work and not another mans My next proof of the limitation of Churches in Scripture times is that Deacons and Bishops were distinct Officers appointed to the same Churches The Church which the Deacon was related to was the very same and of the same extent with the Church which the Bishop was related to as is plain in all Texts where they are described Act. 6. 1 Tim. 3. Tit. 7. c. But it is most clear that no Deacon then had the charge of many hundred Churches or more than one such as I have described Therefore neither had the Bishop of that Church They that have now extended the Office of the Deacons further and have alienated them from their first works of attending at the Sacred Tables and taking care of the Poor cannot deny but that this was at least a great part of their work in the Scripture times and some Ages after at least when Jerome ad Evagr. described the Offices of the Presbyters and Deacons And was any man then made a Deacon to a Diocess or to many hundred Churches or to more than one Did he attend the Tables of many Churches each Lords day at the same time If you say that there were many Deacons and some were in one Church and some in another it is true that is They were in several Assemblies which were every one a true Church and they were oft many in one Assembly But there was no one that was related to Many stated Church Assemblies nor to a Church of a lesser size or magnitude than the Bishop was 5. And that there was no Church then without a Bishop one or more is evident from Act. 14. 23. They ordained them Elders in every Church compared with other Texts that call them Bishops And Doctor Hammond sheweth that these Elders were Bishops And indeed it was not a Church in a proper political sense that had no Bishops formally or eminently No more than there can be a Kingdom without a King a School without a School-master or a family without a Master Object They are called Churches Act. 14. 23. before they had ordained Elders Answ 1. It is not certain from the Text for the name might be given from their state in fieri or which they were now entring into 2. If it were so it is certain that the appellation was equivocal as it is usual to distinguish the Kingdom from the King the School from the School-master the Family from the Master but not in the strict political sense of the words for that comprehendeth both 3. The truth is they were true political Churches before For they had temporary unfixed Bishops even the Apostles and Evangelists that converted them and officiated among them Otherwise they could have held no Sacred Assemblies for holy Communion and the Lords Supper as having none to administer it The fixing of peculiar Bishops did not make them first Churches but made them setled Churches in such an order as God would establish 6. Lastly The setling of Churches with Bishops in every City Tit. 1. 5. doth shew of what magnitude the Churches were in the Scripture times For 1. It is known that small Towns in Judea were called Cities 2. And that Creete which was called Hecatompolis as having an hundred Cities must needs then have small ones and near together 3. And it is a confessed thing that the number of Converts was not then so great as to make City Churches so numerous near as our Parishes are And if the consideration of all this together will not convince any that the Churches that had Bishops in Scripture times consisted not of many stated Assemblies as afore described but of one only and were not bigger than our Parishes let such enjoy their error still CHAP. IV. The same proved by the Concession of the most Learned Defenders of Diocesane Prelacy THough the Scripture Evidence be most satisfactory in it self yet in controversie it much easeth the mind that doubteth to find the Cause fully and expresly granted by those that most learnedly defend those consequents which it overthrows And if I do not bring plain Concessions here I will not deprecate the Readers indignation 1. Among all Christians the Papists are the highest Prelatists And among all Papists the Jesuits and among all the Jesuits Petavius who hath written against Salmasius c. on this Subject Petavius Dissert Ecclesiast de Episcop dignit jurisd p. 22. concludeth his first Chapter in which he had cited the chiefest of the Fathers Hactenus igitur ex antiquorum authoritate conficitur primis temporibus Presbyterorum Episcoporum non tantum appellationes sed etiam ordines in easdem concurrisse personas iidem ut essent utrique i. e. Hitherto it is proved by the Authority of the Ancients that in the first times not only the Names but the Orders of Presbyters and Bishops did concurr into the same persons so that both were the same men And if so I shall shew the consequents anon And pag. 23. He thus beginneth his third Chapter as opening the only necessary way to avoid the Scripture Arguments against Episcopacy Si quis amnia illa scripturae loca diligenter expendat id necessario consequens ex illis esse statuet eos ipsos qui ibi Presbyteri vocantur plus aliquid quam simplices fuisse presbyteros cujusmodi hodieque sunt nec dubitabit quin Episcopi fuerint iidem non vocabulo tantum sed re etiam potestate i. e. If any one will diligently weigh all those places of Scripture he will conclude that this is the necessary consequent of them that those that are there called Presbyters were somewhat more than simple Presbyters and such as now they are and he will not doubt but the same men were Bishops not only in name but in deed and in power Pag. 24. Existimo Presbyteros vel omnes vel eorum plerosque sic ordinatos esse ut Episcopi pariter ac presbyteri gradum obtinerent I think that either all or most of the Presbyters were so ordained as that they obtained both the degree of Bishop and
The Chorepiscopi which were at first placed in Country Churches where were many Christians do shew what extent the Churches were then of That these were really Bishops at first whatever the aforesaid Parenthesis in Leo or Damasus say most Writers for Episcopacy Papists and Protestants do now grant and therefore I may spare the labour of proving it And whereas it is said that they were but the Bishop's Deputies I answer even as Bishops are the Arch-Bishops Deputies that is they were under them but were really Bishops themselves For if a Bishop may depute one that is no Bishop to be his Deputy either a Presbyter also may depute one that is no Presbyter to administer the Sacraments or not If yea then Lay-men shall come in and all be levelled For a Deacon also may depute his Office If not then either a Bishop cannot do it or else the Presbyter's Office is much holier than the Bishop's And that these Chorepiscopi Country-Bishops were not such Rarities as to invalidate my Proof but very common besides what is before said is evident by the Subscriptions of many Councils where great store of Chorepiscopi are found And besides the names in our common Collections of the Councils how it was in the Egyptian and Neighbour Churches at least if not how it was at Nice you may see in the Arabick Subscriptions published by Selden in his Comment on Eutych Orig. Alex. pag. 93 94 95 c. Num. 29 31 55 64 68 119 122 128 131 179 193 215 237 241 278. There are seventeen named And the Canons made to curb and suppress them shew that they were ordinary before as Concil Laodic Can. 57. But they should rather have increased them that Bishops might have multiplied as Churches or Christians increased which was decreed here in England in the cap. 9. of the Council at Hertford per Theodor. Cantuar. referente Beda lib. 4. Hist Eccles cap. 5. II. The very name Ecclesia which was first used before Parochiâ— or Dioecesis and still continued to this day doth shew what the form of a Church then was especially if you withal consider that the name was communicated to the Temples or sacred Meeting-Places which are also ordinarily called Ecclesiae which no Man doubteth was in a secondary sense as derived from the People who were the Ecclesia in the primary sense And so even in our Tongue the word Church is used for both to this day as iâ— is in many other Languages Now it is certain that a part especially a small part a hundredth or a thousandth part of the Church is not the Church unless equivocally Why then should the Temple be so called from the Church when no Church at all but a Particle only of a Church doth meet there For that the word Church in our Question is not taken for any Community or Company of Christians but for a governed Society consisting of the governing and governed part I have before shewed But 1. A Church in its first and proper Notion being Coetus Evecatus An Assembly or Convention or Congregation as distinguished from the Universal Church which is so called because it is called out of the World to Christ the Head and with him shall make one glorious Society how are those twenty or an hundred Miles off any more a part of the Assembly where I live than those at the Antipodes may be If you fly to one Governor I answer 1. So the Pope claimeth a Government at the Antipodes 2. A Governor of many Assemblies may make them one Society as to Government but not one Assembly 2. And certainly when Temples were first named Churches it was not because those met there that were no Churches but only Members of Churches Nor is this Parish Church called a Church because some meet here that belong to the Church at Boston Lincoln or Grantham But to this day we cannot disuse our selves from saying the Church of Barnet the Church of St. Albans of Hatâ—ield c. yea in the same City we denominate the several Temples still several Churches Hesychius explaineth Ecclesia by no other words than these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all signifie the Meetings of the People and not Men that never see each other only because one Man ruleth them Mr. Mede in his Exercitat of Temples proveth largely that the places of Meeting are ordinarily by the Ancients called Churches even in several Centuries Euseb lib. 8. cap. 1. saith in every City they built spacious and ample Churches And Theophil Antiochen Autol. saith Sic Deus dedit mundo qui peccatorum tempestatibus naufragiis jactatur Synagogas quas Ecclesias sanctas nominamus in quibus veritatis doctrina fervet ad quas confugiunt veritatis studiosi quotquot salvari Deique judicium iram evitare volunt So Tertullian de Idololat cap. 7. pag. 171. Tota die ad hanc partem zelus fidei ingenuum Christianum ab Idolis in Ecclesiam venire de adversaria Officina in domum Dei venire c. The very Name there of a Church and the naming of a single Temple thence doth signifie our supposition III. To this I may add the Name and Primitive Sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it signifieth a Vicinity and Parochus Vicinus a Cohabitant or Neighbour as well as inquilinus and is used in all the ancient Church-Writers as noting both a Sojourner as Christians are in the World and a Neighbour so constantly in this later sense not excluding the former Else Men of several parts of the World might have been said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because inquilini had it not also and specially signified Vicinity To avoid tediousness of Citations I refer the unsatisfied Reader but to Gers Bucer against Downam and the Basil Lexicon of Henr. Pet. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the custom of calling a Church by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued when the Church was altered in magnitude to a large Diocess yet that is so far from proving that this was the first and old signification as that the word rather plainly leadeth us up to the thing and sense which first it signified And therefore to this day Etymology teacheth us more wit than in English to call a Diocess a Parish but only a Vicinity of Christians And when the a Vicinity is the English of the Word why should Strangers that we shall never see or have to do with any more than those in the uttermost part of the Land be called our Parishioners or Neighbours IV. Another clear Evidence of the truth in question is the Paucity of Churches or consecrated Meeting-Places for many hundred Years after Christ both before they were called Temples and after Not that occasional Meeting-places were few Houses Fields c. but appropriated consecrated places called Churches where there were Altars or ordinary Church-Communion in the Lord's Supper Or rather it is doubtful whether the name of
honour especially they that labour in the word and doctrine doth plainly imply that there were fewer who were thus Labourers in the word and doctrine than that Ruled well For indeed the following practices of the Churches expoundeth this Text when the Churches having few Learned or able Speakers he that could speak or preach best did preach ordinarily and was made Chief or Bishop and the rest helped him in Government and other offices and taught the people more privately and preached seldomer when the Bishop bid them and there was need Being yet of the same office Obj. Why then may they not now be forbidden publick Government in foro Ecclesiae exteriore Answ 1. Our question is not chiefly what part of the exercise of their proper office may be restrained on just occasion But what it is which truly belongeth to their office 2. It is one thing to forbid it them pro tempore and another statedly for this changeth the Office 3. It is one thing to forbid a man Preaching Praying or Exercise of Discipline in a Church where there are many and all cannot speak at once and his restraint is for the better doing of the work and the avoiding of confusion And another thing to forbid a single Pastor of a Parish Church with all his Curates to do it when there is no other there nor near the place that knoweth the people to do it but it must be undone 4. And indeed the case of Discipline in this differeth from Preaching and officiating in Worship Two men cannot do the later at once in the same Congregation without confusion and hinderance of Edification But ten men or twenty may consult and consent to the acts of Discipline So that by Reason Scripture and Antiquity it is clear that if any one part were more essential to the Presbyters office than the rest it would be the Authority and Obligation to Rule the flock by the word of God and exercise the Church Keys of Discipline II. Now that this power is here taken from them notwithstanding all the forecited Concessions or Confessions that it is due to them I prove I. I might premise that Ubi non est idem fundamentum non est eadem relatio At c. There is not the same foundation therefore not the same Relation For 1. Here is not the same Election no nor Consent I opened this before Though all Antiquity gave the Church the Election of her own Pastors yet we make not that necessary to the being of the office or relation to them So there be but Consent But we take Consent of the Church to be necessary to any mans Pastoral Relation to that Church though not to the Ministery in general as unfixed For seeing it is not possible to Exercise the office without the peoples Consent it cannot be assumed as over them without their Consent Because that which cannot be Exercised should not be undertaken to be exercised But with us commonly the Patron chooseth and the Bishop approveth instituteth and giveth him induction and so he is fully setled in title and possession in their way without any of the peoples knowledge or consent Obj. You choose Parliament men who make these laws and your Ancestours consented to Patrons power Therefore you consent Answ This seemeth a jest but that the business and execution make it a serious matter to us 1. It cannot be proved that all the Churches or people gave the Patrons that power 2. We never intended to consent that Parliaments should do what they list and dispose of our Souls or of that which is necessary to the saving of our Souls 3. Else you may as well say that we consent to be Baptized and to receive the Sacraments because the Parliament whom we chose consenteth to it And so we may baptize Infidels because their great grandfathers consented that all their posterity should be Christians And you need no discipline to keep men from the Sacrament if Noah consented that all his posterity should fear God and serve him and so be saved Many men are jested out of their saith and salvation but none are thus jested into it Sin is a mockery but so is not piety 4. Our forefathers had no power to represent us by such consenting If they could oblige us to Duty by their Authority they cannot be our substitutes for the performance of duty any more than for the possession of the reward 5. What God himself hath laid upon the Person or existent Church they cannot commit to another if they would themselves because the obligation was personal and they have not Gods consent for the transmutation We cannot serve God by proxy nor be happy by proxy Obj. But how unfit are the common people to choose their Pastors They are ignorant and partial and tumultuous Do the children beget their own father or the sheep choose their own shepherd Answ 1. No but wives choose their own husbands and Patients choose their own Physicians and Clients their own Advocates and servants their own masters c. Similitudes run not on four feet If all the Church of Christ besides the Prelates and their Curates be as brutish as sheep and as silly as infants in comparison of them then they have talkt reason in their similitude Else 2. Is it not notorious in England that no Congregations have had more Learned and holy Pastors than where the People have had their choice I desire London but to consider it nay they know it by great experience what men hath Aldermanbury had Mr. Calamy Dr. Stoughton Dr. Taylor and so before What men hath Blackfryers had Mr. Gibbons Dr. Gouge and many formerly So also Antholins Lincolns-Inn Greys-Inn the Temple c. But the truth is that is an excellent person to us who is an odious or contemptible person to the high Prelatists If he will preach as Heylin writeth and make the people believe that Presbyterians are Rebels and Disciplinarians are seditious brainsick fellows and strict living is hypocrisie and praying without book and much preaching is Fanaticism and that none are worthy to preach the Gospel who will not swear to be true to this Prelatical interest that drunkenness in a Conformable man is a tolerable infirmity and their ignorantest nonsence is fitter to save souls or Edifie the Church than the labours of a Learned Holy Nonconformist that Calvin was a Rogue and Cartwright Amesius and all such as they discontented factious Schismaticks unworthy to preach or to be endured This is a son of the Church and an excellent person with the men in question But it is the man that Learnedly and Judiciously openeth the word of life that closely and skilfully and seriously applyeth it that is an example of Holiness Sobriety Love Meekness Humility and Patience to the flock who spareth no labour or cost or suffering for the saving of mens souls who is for the wisdom which is first pure and then peaceable c. This is the Pastor that is excellent
unworthy to have Communion with any orderly well governed Congregation of believers because of their loose and scandalous manner of living which because they could not redresse they did pretend at least they were bound thus to shun and avoid as hateful to God and to good men Wherefore ye did not carefully seperate between the precious and the vile but consulting with flesh and blood what ye were to do in this case thought in humane Policy to break the power of one party by strengthening the hands of the other or not binding and restraining them with the Cords of Ecclesiasticall discipline Thus while you opposed Profaneness against Schism or did let that loose at this or secretly favoured and upheld it in hope to suppresse the later by the former the one grew too strong by the violence of opposition for your selves and both for the Church in order to peace and holiness As for your labour in the work of the Ministry how little it hath been for many years together it is even a shame to mention some of you wholly exempting your selves from this necessary burden of their calling for ease and pleasure Others supposing it a task and employment too low and inferiour for them The rest for the most part slightly or seldome bearing it with their shoulders and laying it aside presently as that which concerned other men and not themselves any longer than they listed And thus far had been pardonable with men had care been taken to see this work duely performed by the Clergy But alas there were not wanting of you who did not only wink at the wilful neglect of their inferirour bretheren in this point of Ministerial duty But did countenance and favour such as were most peccant therein judging them most averse from faction who were least conscious Of Preaching to the peole and fairest friends to the present Government who were loose enough God knoweth in their office and conversation Whence it came to pass that very many who were for you in the time of Tryal were ignorant and dissolute men dishonourable to your party and indeed to the Christian Religion which they did continually profane by their words and workes So unsuitable is humane policy with Evangelical simplicity and unsuccesful when it is used to support the regiment thereof And instead of sending forth meet Labourers into the Lords harvest fit Pastors into his flock you sent those that were idle Shephards loving to slumber given to sleep altogether like your selves careless of the Lords Heritage either unwilling if able or if willing unable or neither willing nor able rightly to divide the word of truth giving them their portion in due season As for those to whom God had given both ability and will to preach the word ye permitted them not the free use and exercise of their gifts but forbade them to teach the people as oft as they saw it convenient or necessary for their Edification And though you did at first commend to them the way of Catechizing the younger sort yet afterwards I know not upon what grounds or for what reason you so far limited and restrained the Minister in this pious and profitable practice that ye did in a manner take away the key of knowledge or make it useless for them so that they could not enter in thereby And pag. 69. of this I am assured that nothing was reformed afterward in your ordinations it being as free and indifferent for all who came as ever p. 70. 71. 72. The like excuse some frame for the gross corruptions of your prerogative Courts for commutations unjust partial and unreasonable Censures of Excommunication for unlawful to say no more suspension of the meaner sort from ordinances of Jesus Christ for non payment or rather disability of paying pecuniary mulcts and fees imposed on them and without Equity exacted of them by your prophane and greedy officers They pretend the power of the Chancellour to be distinct and separate from that of the Bishop in many points of spiritual Jurisdiction and so exempt from it and uncontroulable by it however proving illegal and exorbitant in the proceedings there of And surely it may seem strange to any considerate person that ye who did so much strain your authority for the introuducing of new Ceremonies into the Church of Christ savouring of superstition and begetting jealousies in mens minds of Popish innovations intended by you without prudence or Conscience and used it so rigorously for the enforcing of the old upon many ill affected to the observation of them absolutely requiring conformity to the Church Liturgy in every point of all men notwithstanding rebus sic stantibus profligata disciplina some former thereof were not appliable to divers persons would not extend it to the utmost measure for the rectifying those great abuses which had by insensible degrees crept in and corrupted the true Primitive discipline But Court employments State flattery and sinful Complyances with great persons were the main lets which hindred you from the due discharge of your office both in preaching the word and exercising the Rod of Christ according to his mind and will while ye thought in carnal reason such means as these most effectual for the acquiring and retaining of your greatness and despised those which the prudent simplicity of the Gospel did offer and commend unto you Wherefore it is no wonder if vice did reign there where flattery did abound and that in the chief Ministers and Messengers of truth if injustice and oppression did bear sway If men were secure in their sins where peace was proclaimed where a prophane Company heard nothing for the most part decried in the Pulpit but Faction from which perhaps alone they were free And what could be expected from the common people but blind ignorance love of pleasures more than God when ye their chief Leaders caused them to err not only through your negligence but also by your example And I would to God some of you had not proved false and deceitful to your brethren whom ye perverted from the way of truth and peace by your own departing from it continuing fast friends to the world ye were carnal your selves and walked as men shewing them the way to heaven with hearts and eyes fixed upon earth For who more immoderate in their care for the things of this life than you Who more eager in the pursuit of riches and honor more tenacious in withholding good from the owners thereof than your selves Who were more set upon the usual course of enriching above measure and raising your families on high If a dignity or office fell within the Compass of your Diocess who was presently judged of you more worthy to possess and manage it than a Son or a Nephew or a Kin'man or an Allie though they were many times altogether uncapable of the honor and trust to which ye preferred them in the house of God either they wanted ability of
of the first rank afore-described must govern it statedly as present by himself and not absent by others Chap. 12. The just opening and understanding of the true nature of the Pastoral Office and Church Government would end these Controversies about Prelacy Chap. 13. That there is no need of such as our Diocesâ—nes for the Unity or the Government of the particular Ministers nor for the silencing of the unworthy Chap. 14. The true original of the warrantable sort of Episcopacy in particular Churches was the notorious disparity of abilities in the Pastors And tho original of that tyrannical Prelacy into which it did degenerate was the worldly Spirit in the Pastors and people which with the World came by prosperity into the Church Quaere Whether the thing cease not when the Reason of it ceaseth PART II. Chap. 1. THe clearing of the State of the Question Chap. 2. The first Argument against the aforedescribed Diocesanes that their form quantum in se destroyeth the particular Church form of Gods institution and setteth up a humane form in its stead Chap. 3. That the Primitive Episcopal Churches of the Holy Ghosts Institution were but such Congregations as I before described Proved by Scripture Chap. 4. The same proved by the Concessions of the most learned Defenders of Prelacy Chap. 5. The same proved by the full Testimony of Antiquity Chap. 6. The same further confirmed by the Ancients Chap. 7. More proof of the aforesaid Ancient Church limits from the Ancient Customs Chap. 8. That the Diocesanes cause the Error of the Separatists who avoid our Churches as false in their Constitution and would disable us to confute them Chap. 9. The second Argument from the deposition of the Primitive species of Bishops and the erecting of a humane inconsiâ—tent species in their stead A specifi k difference proved Chap. 10. Whether any form of Church Government be instituted by God as necessary or all be left to humane prudence and choice Chap. 11. Argument third from the destruction of the Order of Presbyters of divine Institution and the invention of a new Order of half Sub-presbyters in their stead Chap. 12. That God instituted such Presbyters as had the foresaid power of the Keyes in doctrine worship and discipline and no other proved by the Scriptures Chap. 13. The same confirmed by the Ancients Chap. 14. And by the Confessions of the greatest and learnedest Prelatists Chap. 15. Whether this Government belonging to the Presbyters be in foro Ecclesiastico exteriore or only in foro Conscientiae vel interiore Chap. 16. That the English Diocesane Government doth change this Office of a Presbyter of God's institution quantum in se into another of humane invention The difference opened Twenty instances of taking away the Presbyters power from them Chap. 17. That the great change of Government hitherto described the making of a new species of Churches Bishops and Presbyters and deposing the old was sinfully done and not according to the intent of the Apostles Chap. 18. Argument fourth from the impossibility of their performance of the Episcopal Office in a Diocesane Church And the certain exclusion and destruction of the perticular Church Government while one man only will undertake a work too great for many hundreds when their work is further opened in perticulars Chap 19. The same impossibility proved by experience 1. Of the ancient Church 2. Of the Foreign Churches 3. Of the Church of England 4. Of our selves Chap. 20. Objections against Parish discipline answered The need of it proved Chap. 21. The Magistrates sword 1. Is neither the strength of Church discipline 2. Nor will serve instead of it 3. Nor should be too much used to second and enforce it The mischeifs of enforcing men to Sacramental Communion opened in twenty instances Chap. 22. An Answer to the Objections 1. No Bishop no King 2. Of the Rebellions and Seditions of them that have been against Bishops Chah 23. Certain brief consectaries Chap. 24. Some Testinonies of Prelatists themselves of the late state of the Church of England its Bishops and Clergy lest we be thought to wrong them in our description of them and their fruits Chap. 25. The Ordination lately exercised by the Presbyters in England when the Bishops were put down by the Parliament is valid and Re ordination not to be required jure divino as supposing it null A TREATISE OF EPISCOPACY Confuting by SCRIPTURE REASON And the CHURCHES TESTIMONY That sort of Diocesan Churches Prelacy and Government which casteth out the Primitive Church-species Episcopacy Ministry and Discipline and confoundeth the Christian world by Corruption Usurpation Schismes and Persecution Meditated 1640 when the c. Oath was imposed Written 1671 and cast by Published 1680 by the Call of Mr. H. Dodwel and the Importunity of our Superiors who demand the Reasons of our Nonconformity The designe of this book is not to weaken the Church of England its Government Riches Honour or Unity But to strengthen and secure it 1. By the concord of all true Protestants who can never unite in the present Impositions 2. And by the necessary reformation of Parish-Churches and those abuses which else will in all ages keep up a succession of Nonconformists As an Account why we dare not Covenant by Oath or Subscription never to endeavour any amending alteration of the Church Government by lawful meanes as Subjects nor make our selves the justifying vouchers for all the unknown persons in the Kingdom who vowed and swore it that none of them are obliged to such lawful endeavour by their vow By RICHARD BAXTER a Catholick Christian for love concord and peace of all true Christians and obedience to all lawful commands of Rulers but made called and used as a Nonconformist London Printed for Nevil Simmons at the three Cocks at the West end of Saint Pauls and Thomas Simmons at the Prince's Armes in Ludgate-street MDCLXXXI These Books following are printed for and sold by Nevil Simmons at the three Golden Cocks at the west end of St. Pauls A Christian Directory or sum of practical Theology and cases of Conscience directing Christians how to use their Knowledge and Faith how to improve all helps and meanes and to performe all duties how to overcome temptations and to escape or mortifie every sin in four parts 1. Christian Ethicks or private Duties 2. Christian Oeconomicks or Family Duties 3. Christian Ecclesiasticks or Church Duties 4. Christian Politicks or Duties to Our selves and Neighbours in Folio Catholick Theology Plain Pure Peaceable for Pacification in three Books 1. Pacifying Principles c. 2. Pacifying Praxis c. 3. Pacifying Disputations c. in Folio The Life of Faith in three Parts The first Sermon preached before his Majesty c. The Second Instructions for confirming believers in the Christian faith The third directions how to live by faith or how to exercise it in all occasions in Quarto Naked Popery or the naked Falshood of a book called the Catholick naked Truth
or the Puritan convert to Apostolical Christianity written by W. H. opening their fundamental errours of unwritten tradition and their unjust description of the Puritan the Prelatical Protestant and the Papist and their differences c. To which is added an examination of Roman Tradition as it is urged as infallible c. In answer to a book called A rational discourse of Transubstantiation in Quarto A Key for Catholicks to open the Jugling of the Jesuits and satisfie all that are but truely willing to understand whether the cause of the Roman or reformed Churches be of God and to leave the readerutterly unexcusable that will after this be a Papist in Octavo A Treatise of Justifying Righteousness in two books in Octavo There are lately published of this Authors these two Books following and sold by Thomas Simmons at the Princes Armes in Ludgate-street CHurch-History of the Government of Bishops and their Councils Abbreviated Including the chief part of the Government of Christian Princes and Popes and a true account of the most troubling Controversies and Heresies till the Reformation Written for the use especially of them I. Who are ignorant or misinformed of the state of the Antient Churches II. Who cannot read many and great Volumes III. Who think that the Universal Church must have one Visible Soveraign Personal or Collective Pope or General Councils IV. Who would know whether Patriarchs Diocesans and their Councils have been or must be the cure of Heresies and Schismes V. Who would know the truth about the great Heresies which have divided the Christian World especially the Donatists Novatians Arrians Macedonians Nestorians Eutychians Monothelites c. By Richard Baxter a Hater of False History A Moral Prognostication I. What shall befal the Churches on Earth till their Concord by the Restitution of their Primitive Purity Simplicity and Charity II. How that Restitution is like to be made if ever and what shall befal them thenceforth unto the End in that Golden Age of LOVE Written by Richard Baxter when by the Kings Commission we in vain treated for Concord 1661. And now published not to instruct the Proud that scorn to learn nor to make them Wise who will not be made Wise But to Instruct the Sons of Love and Peace in their Duties and Expectations And to tell Posterity That the Things which befall them were Fore-told And that the Evil might have been prevented and Blessed Peace on Earth attained if Men had been but willing and had not shut their Eyes and hardened their Hearts against the Beams of Light and Love THE English Diocesan AND PRIESTHOOD TRYED c. CHAP. I. The Reasons of this Writing I Am not ignorant how displeasing it will be to the Prelates that I publish these Reasons of my Nonconformity to the Subscriptions and Oaths by which they would have me become an obliged Approver of their Function Nor am I ignorant what Power Wit and Will they have to express and exercise their displeasure And consequently how probable it is that I shall suffer by them for this work And I well know that peaceable subjects should not unnecessarily say any thing against that which is required by their Rulers Laws nor cherish the Peoples discontents but do all that is lawful for the common Peace And I am not of so pugnacious or self-hating a disposition as to be willing of mens displeasure especially my Superiours or to be ruined in this World and all that I may but vent my Opinion in a case wherein I have published already so much that is still unanswered as in my Disputations of Church-Government is to be seen And upon such Reasons but above all that I might not cast away my opportunity for some more useful writings nor put an end to my own labours before God put an end to them I have been silent in this Cause since our publick debates in 1661 above ten years I have lived peaceably I have endeavoured to preserve the due reputation of the publick Ministry and to perswade all others to due subjection love and quietness I have by Word and Writing opposed the Principles of such as are exasperated by their sufferings into the Dividing and Separating extream Though I knew that by so doing I was like to incur the displeasur and bâ—tter cenâ—â—â—e of the Separatists as much as I had before of the Prelates though not to suffer so much by them And I thought that the Prelates themselves who would not understand the true state of the People nor the tendency of their way by our informations and evident Reasons might yet come in time to know all by experience and so to amend what they have done amiss But now I dare be no longer silent for the Reasons given Apol. ch 1. which I will â—tay the Râ—â—der bâ—ieâ—y to sum up 1. I find that experience it self doth not Teach some men but Harden them 2. I perceive that those that are now convinced by experience and wish they had taken another course and rather have united the Ministry than silenced them are not able to undo what they have done nor to amend what is done amiss much less to retrieve all the doleful consequents but the matter is gone out of their hands and beyond their power 3. I see that while we wait the Devil's work goeth on by the silence and by the Divisions of the Ministers Popery greatly increaseth Quakers multiply Atheism and Infidelity go baâ—e faced among those that are accounted men of reputation Malice and bitter hatred of each other with common backbitings censurings and slanders instead of sweet Love and Concord do notoriously encrease Thousands are every day committing these sins to the increase of their guilt and the hastening of Gods judgments on the Land The sufferers call the Prelates persecuters and wolves in sheeps cloathings who are known by their fruits their teeth and â—laws The Prelatists still say that the Nonconformists are unreasonable discontented peevish factious unpeaceable unruly schismaticks that will rather see all confounded than they will yield to things indifferent And shall we still stand by and silently see this work go on 4. And to love and defend Truth Honesty and Innocency is to be like to God It is pity that those that Christ hath done so much to justifie and will so gloriously justifie at the last should have nothing said on their behalf by men But we are much more obliged to justifie a righteous cause than righteous men For all men have somewhat that is unjustifiable but so hath not the truth of God 5. And he that in his Baptismal Covenant is engaged against the Flesh the World and the Devil should be loath to see all their work go on and not oppose it and to see that which he taketh to be no better than deliberate Lying or Justifying sin and Perjury it self and covenanting never to obey God in lawful and necessary Church-reformation to be all called Things indifferent 6. Nature and Scripture teach us to