Pastors with the publick Ministers and lived in Love and Communion with them The People were not by the new Law cast out with the Ministers Most of the people in the 2000 Parishes of the ejected and almost all in the other 7000 who before communicated or were caâ—able of it continuing the Parish Communion And so are Churches if they were so before XVIII The generality of the former Protestant Bishops and Clergy took the Parish Rectors to be true Pastors of the Parish Churcheâ— as Bishop Usher proved them The Church of England is confessed to be of this mind before the Wars It is not certain that Arch-Bishop Laud thought otherwise If he did Heyâ—n names but five that joyned with him in his main cause of whom Mountague if not more were for the contrary cause in this point XIX They then took a Curate to be a Pastor and to have all that is essential to the Presbyters Office And to be a Presbyter and no Pastor is a Contradiâ—tion in the sense of Protestants and Papists except what is said for Lay-Eâ—ders In France they call all their Parish-Pastors Curates the word sigâ—ifieth the Curam animarum XX. No Law since 166â— hath changed any essentials of the Parish-Pastors Oâ—â—nce and so none hath nulled it from what it was in 1640. They that affirm the contrary must prove it The Law before subjected Parish-Pastors to Diocesans It imposed the Oath of Canonical Obedience and a promise of the same in Ordination It was the same to the Ecclesiastical Courts as now If any pretend to such singular skill in Law as to say that there was no Law for the Book of Ordination which made the ordained to Covenant to obey their Ordinaries nor any Law for the Canons I hope he will have more reason than to lay the controversie about Separation on his odd conceit when all the People in England have in the days of the four last Soveraigns been forced to submit to these as Legal and no such pretender could at any time deliver them Books have been written and Pleas used against submitting to the Courts that declared not that they held their Authority from the King but the Judges still over-ruled it against them And they that profest to hold it from the King did many if not most mean but the Liberty of publick exercising it as the Ministry is held under him or the adjunct Cogent Power or the Circa sacra XXI The Law enableth the Parish-Minister to receive into the Church by Baptism tho under canonical Prescripts which Dissenters much dislike and to Catechize Youth and certifie their fiâ—ness for Confirmation before they Communicate It bindeth them to reject all from Communion who are not confirmed or at least are not ready and desirous of it it tells us who is to be taken for ready Those that have learnt the Catechism and solemnly own their Baptismal Covenant The Pastor hereby hath Power to try all the unconfirmed whether they are thus ready or not The Canon requireth him to deny Communion to all that live in any scandalous Sin The Law and Canon bid him to instruct the Congregation to lead them in publick Worship and in the Name of Christ to Reprove Admonish Comfort Administer the Lord Supper Visit the Sick with Instruction and Prayers All which with the aforesaid Power of judging who shall be Communicants is full as much as is Essential to a Parish-Pastor Solemnly to pronounce them Excommunicate beside refusing Communion is not Essential If it were they have Power to do it after the Bishops Sentence If it were Essential to do it as ungoverned or finally or without appeal then Apostolick yea and Magistrates Government would null the Pastors Office XXII The altering some words in Ordination and putting out the name Pastors from most places in the Litturgy where they were applied to Parish-Ministers is no change at all of the Office much less of its essence It takes no Power from them which they had But it was done by the interest of some men who thought that Presbyters who swore the three Kingdoms against Bishops had taken too much upon them and in opposition they endeavoured to keep them under and so would diminish their pretences for Parity But this changeth not the Species of the Office And it s known who these men were And tho some of them are of Opinion that Diocesan Bishops only may regularly confer Ordination and exercise Jurisdiction over the Clergy and that meer Presbyter Ordination with us is null 1. These same men had a chief hand in debating and wording the Kings Declarations October 1661. Concerning Ecclesiastical Affairs and therein the King after debates with Lords and Bishops distinguisheth the meer Pastoral preswasive Power from the Episcopal which is Cogent and alloweth the Rural Deans with the Presbyters of his Deanry to exercise the said Pastoral perswasive Power and the other Pastors also to joyn with the Bishops And the Law still calls them Rectors The Liturgy yet calls them Pastâ—rs the word Pastors being a Metaphor they take to be general Bishâ—ps and Priests being with them two Orders of Pastors Therefore because it doth not distinguish them they usually leave it out and put sometime Bishops and Curates and sometime Bishops Priests and Deacons The common description of a Bishop by them is that he hath the sole Power of presiding and determining in Ordination and Jurisdiction sâ—ne quo non oft alledging Jeroms Quid facit Episcopus quod non facit Presbyter excepta Ordinatione And yet the Law still binds them not to ordain without Presbyters Imposition of hands with them And Arch-Deacons and Presbyters Surrogates c. Excommunicate And in the Ember-week they are every day to pray by the Liturgy So guide and govern the minds of thy Servants the Bishops and Pastors of thy Flâ—ck that they may lay hands suddenly on no man Where Bishops and Pastors cannot be taken for Synonyma whilst they speak of all that lay on hands And they distinguish not Pastors and Curates where they change the words but Bishops and Curates But nothing more proveth what I say than that the Law yet bindeth all Priests to all that is essential to an Episcopus Gregis a Pastor of a particular Church see the Exhort in Ord. of Priests We exhort you in the name of our Lord Jesus Christ that you have in remembrance into how high a dignity and to how weighty an office and charge ye are called that is to say to be Messengers Watchmen and Stewards of the Lâ—rd to teach and to premonish to feed and provide for the Lords Family to seek for Christs Sheep that are dispersed abroad and for his Children who are in the midst of this naughty world that they may be saved by Christ for ever have always therefore printed in your remembrance how great a treasure is committed to your charge for they are the sheep of Christ which he bought c. The Church and Congregation whom you
Towns by that nameâ— But at last the Bishops being loath to diminish their Jurisdiction decreed that very small Cities should have no Bishops ne viâ—câ—eat nomen Episcâ—pi And in process of time in some Countries the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or City was appropriated at the Princes pleasure to some very few Corporations peculiarly priviledged above the rest So that a King that would have had but one Bishop in his Kingdom as it 's said that all the Abaâ—â—ian Empire hath had but one might have done it by calling but one Town a City VII Yet the People and Bishops being sensible that there was more work For a Bishop in a City-Diocess than one could do in many Countries they had Rural Bishops set over Pâ—pulâ—ns country Churches And tho these were subject to the Diocesans yet hereby the Churches were multiplied But the Bishops soon grew jealous and weary of these Rural-Bishops and most places put them down and set up instead of them a kind of Itinerant visiting Presbyters empowring all Arch-Bishops and Ach Deacons till at last to save themselves the labour and yet not diminish their Dominion they set up the Courts of Lay-Chancellors Officials and many such Offices besides the Arch-Deacons Surrogates c. VIII In England as is agreed by most Historians at first one Bishop had but one Church or Temple And at Luindisfarne saith Bede It was so poâ—â— a thing that it was a house thatcht with reeds The Pastor of this one Church was to convert as many as he could in all the Countrey about him The Heathen Country might be his Diocess but not his Church The converted Christians got into several Monasteries and not into Parish-Churches These Monasteries were partly for Society in Religious Exercise and partly for Studies like Schools to Educate Youth for the Ministry So that long a Diocess was only the Bishops Church with divers Monasteries At last Gentlemen for their convenience built and endowed Parish-Churches the Bishops old single Churches being called the Cathedrals And finally by the help of Princes all the Land was divided into Parishes subject to the Cathedral-Bishops to whom Deans and Chapters were added in imitation of the old Bishops Colledg of Presbyters in every single Church IX When the Rural-Bishops were put down the Presbyters power in their several Parishes was somewhat enlarged And the Diocesses at last became so great that the Bishops were sain to commit more of the oversight to the Presbyters Tho they kept them under by severe Canons Lay-Deputies and the Cogent Sword X. It grew then a controversie among the Papists themselves whether the Parish Incumbents were proper Pastors and had any Power of Government and how much And my Objectors confess that they were reputed Pastors among the Papists and that Linwood calleth them Pastors and the Laity Oves I have cited in Treat of Epis â—ilesaâ—us and many more that prove it Ant. de Dom. Spalatensis is large and full in it Spâ—lman in R. Aâ—lâ—ricks Law shews that the Bishop and Presbyter made but one of their seven Orders A great sort of the Schoolmen say the same Most Drs. say That the Presbyters essentially as Sacredetes have the power of the Keys infâ—ro interiâ—re by which they mean not a power that must be kept secret but that which consisteth in the perswasâ—vâ— use of Gods word on Câ—nferâ—nâ—e privately or publickly as distinct from Magisterial and Câ—gent Power And if they â—e of one Order then if one be a Pastâ—r the other is so also That they are taken but in partem curae is nothing against it but for it For equal Presbyters in one Church have each but partem curae The Reformation finding thâ—ngs in this case determined none of the disputes de nomine Whether Parish Rectors shall be called â—pisâ—opâ—s Gregis or Pastors or Rectors or Iâ—cumbâ—nts but use these names promiscuously Nor did they dispute whether the Parishes are Political Churches But the Definition and not the Name is the thing now before us in debate God hath given every such Minister the essence of a Pastoral oversight of his Flock Men may hinder the Exercise but can no more alter the Christian Office Power than they can deprive a Husband of the power over his Wife And the Diocesans at last have been necessitated to permit the essential Pastoral power by the word to the Incumbents having none else to use it by But Lawyers have taught many to call nothing Government that is not Cogent on the unwilling and so to say that Government is not in the Presbyters but the Bishops and that all is derived from the King which is all true of Cogent Government by the Sword in fâ—ro exteriore but not as to Pastoral Government of the Flock by Gods wâ—rd As Bishop Bilson of Obedience hath distinguished and applied well at large XI Now to come nearer our Case Diocesan Bishops have put down the ranks of Bishops which of old was setled as Presidents over the Presbyters in every Church in Cities and of the lowest Order described by Ignatius and Cyprian and others Every lowest Church hath not now a Bishop over the Presbyters as it had for divers hundred years And by this they have unchurched all the old sort of Churches in the sense of them that say There is no Church where there is no Bishop over Preâ—byters And they have set up a Diocesan Church and Bishop only wâ—â—re should be many Churches and Bishops and thus 〈◊〉 homâ—â—â—m I argued with them c. But indeed this Parochial Episcopacy or Prâ—sidâ—ncy being wrongfully said to be Essential to the Church being at most bâ—t useful to peace ad melius esse and the Epicopacy or Pastoral care of the Laity without any power over the Clergy being it that is essential to single Church Pastors In truth no man can alter this In Consent and â—â—putatiâ—n it is altered by those that think Parish Curates no Pastors and deny any Essential power over their Flocks But it is not in Consent and Reputation destroyed by them that acknowledg their Essential power and subject only themselves as Pastors to the oversight of Diocesans and Magistrates They do but destroy the 〈…〉 of Episcopacy of humane Institution which was over Presbyters in 〈◊〉 Châ—rchâ—â— but not the Episcopacy over the Flock which is of Christs Insâ—iâ—utioâ— XII 〈◊〉 whether most in England are of this Opinion or of that for 〈◊〉 or for meer gâ—verning Episcopacy and which way the Laws go and 〈◊〉 may be called the sense of the Church when Convocations and Bishops seem to differ and men change their Opinions with the Age and Interest it is impossible for me to be sure But I know how they govern by what Canons and by what Courts and as all their Cogent power is from the King it is no wonder if they be chosen by him But the old sort of Bishops that had no forcing power was so constantly otherwise chosen that their Canons nulled the Magistrates
destroy it but their sin may consist with the true office that is hindred If we cannot pray without penalty we are yet bound to pray And if any such penalties should prevail with any Ministers to cast off so much of Discipline as is indeed their duty their office is so far destroyed as to its exercise But it is not every ill Council Canon Bishop or Priest of old when they began to be corrupted that changed and nullified the Pastoral Power and Office as from Christ I have repeated things over and over here because I would not be misunderstood nor leave a snare behind me to mislead men The sum again is 1. The Pastoral Office in specie is instituted by Christ and his Spirit therefore the essence of it is unchangeably fixed by him and no Bishops or Churches may change it by pretending they may give Presbyters as their servants what degree or kind of power they please or make the office another thing II. The said office in mutable accidents or circumstances may be altered by Princes Laws or the several Churches Agreements and thus far it is humane Of the Divine sort was the Apostolick and other extraordinary Prophetick offices And the ordinary Presbytery commonly called Priesthood and Elders setled over particular Churches were Episcâ—pi Gregis Bishops over the flock And of the humane sort is the Presidency of one in every single Church over the rest of the Presbyters who was the Episcopus Presbyterorum a Bishop over the Presbyters of one single Church as well as over the people This was the old Episcopacy of the first three Centuries this is it which I say our Diocesans have put down and we that would have them restored and would have such a Bishop and Assistant Elders in every Church are by the heighth of impudency said to be against Bishops because we would have them restored to each Church tho not as essential to it as hath been thought of old yet as a way of peace to comply with Antâ—quity and avoid singularity and they that put down many score or hundred Bishops and instead of them would have but one call themselves Episcopal III. Whether Arch-bps Diocesans as successors of the Apostles in the ministerial care of many Churches by the word and not the sword be of Divine or Human Institution I am in doubt IV. The cogent Power by the Sword is only the Magistrates and if Diocesans appropriate this only they are Magistrates and thereby take none of our office from us V. The â—ssence of the Parish ministerial oversight being of God de specie and the accidents that are mutable from man the existence of the office in individual persons is not without consent of the Pastors so that no man can be a Pastor against or without his will nor yet without a capacity in qualifiâ—atiâ—n so that if you prove any person to be uncapablâ— or else to have truly disclaimed and renounced the essentials of his office I am not about to perswade you that such a man is a true Pastor VI. But then we must know that indeed it is such an incapacity or renunciation and not a tollerable defect nor subscriptions and Oaths which by unseen consequences may seem to renounce it when the man took them in a sense which renounced it not For tho such a man may greatly sin by taking Oaths or subscriptions in a forced sense which plainly taken would infer worse yet his sin is not a renunciation of the office if he declare that he meant it in a better sence and took it on such mistake for we must not for bare words against mens meaning quibble or dispute our selves into unwarrantable separations out of Christian Communion especially when it is specially necessary VII And if any lay-men or men unauthorized will usurp the Keys or any Councils will make hurtful Canons and hinder men in the work appointed by God we must be faithful and patient and God in due time will judg and decide all causes justly VIII The office-power is essentially related to the work so far as Parochial Incumbents are allowed the work as of Christ they are acknowledged to be Pastors and Bishops of the flocks tho the name were denied them and so far as the Bishops office may be delegated to Lay-men or to Clergy-men of another Order so far it is Humane and not proper to them by Gods Institution They therefore that say All Diocesans Jurisdiction may be so delegated to them that are no Bishops but that the Pastoral Rectorship by Word Sacraments and Keys cannot be delegated to any men that are not of the same office do thereby say as much as that the Diocesan government is of men and may be changed by men but the Pastoral Incumbency is of Christ and cannot be changed The Lord that instituted it protect it and save it from Satans most dangerous assault which is by getting his own servants into it by error and malignity and strife and cruelty to do his work as the Ministers of Righteousness and as by Christs Authority and in his name London Aug. 13. 1684. POSTSCRIPT Aug. 25. 1684. HE that gave me notice of this Book which I answer did withall send me a Manuscript to be privately answered containing the very same things but somewhat enlarged His displeasure against my former mention of his private Writings to me and the Contents made me confident that he would not have any thing Published which I should answer to his last By which I found my self in a notable strait For if he at once privately sent me his reasons and also in another Book Printed them if I should answer his private papers which reason forbad me doing in my condition for his use alone I should judg my self forestalled from answering the Printed Book because the matter being the very same and 't is likely by the same man I should be supposed to have broken the Laws of Civility to have answered his private papers But having no Amanuensis or Scribe to take any Copy of his papers or my own I thought it the best way to return his unanswered they being Written for my use which Reading will as fully serve as answering them but supposing the Printed papers must be answered I inserted also an answer to the strength of all his additionals in the Manuscript And at last he giveth me some notice of his thoughts of publishing the Manuscript or a vindication of it Which falls well for the Readers use that I have answered that Manuscript before it is Published without taking notice of it and sâ— avoiding wordy altercations The Author professeth himself my great acquaintance Who he is I know not but he seemeth to be a very rational sober man God forbid that I should ever contribute unless duty do it accidentally to the grievance of such men I doubt not but he speaketh as he thinketh And I doubt I have given him occasions by some uncautelous words in my writings I
WHETâ—ER Parish Câ—â—gregations BE TRUE Christian Churches â—â—d the Capable Consenting Incumbents be truly their Pastors or Bishops over their Flocks 〈◊〉 Whether the old Protestants Conformists and Nonconâ—â—rmists or the Brownists were in the right herein And how 〈…〉 our present Case is the same 〈◊〉 by Richard Baxter as an Explication of some Passages in his Forâ—â—â— Writings especially his Treatise of Episcopacy misunderstood and misapplied by some and answering the strongest Objections of some of them especially a Book called R. Baxters Judgment and Reasons against Communicating with the Parish Assemblies as by Law required And another called A Theological Dialogue CATHOLICK COMMUNION once more Defended upon â—â—ns necessitating importunity By RICHARD BAXTER LONDON 〈◊〉 in Parkhurst at the Bible and Three 〈◊〉 near Mercers Chappel 1684. Communion with Parish Churches vindicated In Answer to a Book entituled The Judgment of Mr. Baxter against Communicating c. Mistaking my writings A Church is not formally quid Physiâ—um but quid morale politicum Relativum a political Relative being II. The same name signifieth both the Genus and Species that are divers by use III. The same is true of the name Pastor IV. Diocesan Churches are of three sorts 1. Such as have at present but one fixed Assembly but design to gather more hereafter Such Dr. Hammond thought they were in Scripture times 2. Such as have one Diocesan Governour or Superintendent over many inferior Churches and their Pastors 3. Such as have one only Bishop or Pastor having no other true Pastor Elder Church-Ruler or Presbyter of Christs Institution under him but Chappels which have no such Ruler or Pastor V. The first sort of Diocesans we have now nothing to do with The second sort is controverible some holding it sinful some lawful and some and very many to be of Divine Institution as Successors of the Apostles not in the extraordinaries but in the ordinary parts of their Office Christ having made an imparity or a superiority of some over others they think that to say without proof that he changed that order in one Age is 1. to charge him with mutability and levity 2. And to diminish from his Law which hath a Curse The third sort of Diocesans is either 1. of a Diocess like a great Parish with Chappels so small that one Pastor may possibly oversee it This is tollerable when more cannot be had and when they can it hurts only â—he well-being of the Church Or 2. it is of a Diocess so great as that one man cannot do what is essential to a Pastor and so it is undone This nullifieth that Species of Churches which is of Christs Institution VI. A particular Church of Christs Institution of the lowest political order is A competent number of Neighbour-Christians who by Christs appointment and their own exprest consent are associated with one or more Pastâ—â— for the right worshipping of God in publick and the Edification of the Members by the exercise of the said Pastoral Office and their mutual Duties to God to their Pastors and each others for the welfare of the Society and the pleasing and glorifying of God VII The Pastoral Office as over this first or lowest Church and as it is in unfixed Ministers related yet to no one Church more than another differeth but as the subject matter or object of their charge doth differ and not in the fundamental Power or Order VIII This Pastoral Office is essentially Ministerial to Christ as the Prophet Priest and King of his Church 1. A Power to Teach 2. To Lead in Worship 3. To Guide by the Keys of Reception Admonition Exclusion and Restoration IX It is not Inconsistent with this Pastoral Office to be Governed by Superiors whether Magistrates or Ecclesiasticks as others were by Apostles and by Timothy Titus c. Therefore every limitation restraint rebuke or punishment for Mal-administration nullifieth not the Office nor yet allowing an appeal to Superiors X. To hinder a Pastor from forcible excluding men from Church or Sacrament and allow him only to do it by Application of Gods word is agreeable to his Office XI It is Power and Obligation to exercise and not the present actual Exercise that is essential to the Office in the fundamental Relation But should the Non-exercise be total and stated it would not make up a Church in act No more than a mere Power to Teach will make a School in act XII He that hath the entire Power and statedly exerciseth but one part of it statedly omitting an essential part may be in Order an empowred Minister but his Society is but a half Church But if it be only an Integral part that he omits it may be a true Church tho faulty or if it be an essential part and not statedly but only by some present impedition XIII The name of Church Pastor and Diocesan being formally Relative in signification are really divers things as the Fundamentum Relate Correlate and Terminus are divers They are therefore considerable I. As instituted and described by Christ II. As understood described and consented to by sound Orthodox Pastors and People III. As described by laws and Canons IV. As esteemed and described by many mistaking Bishops Clergy and People some Super-Conformists and some Misjudging that the Law saith as they The word as to these senses is equivocal XIV Christs Institution went before mens Corruption and is to be held to by all Christians who own him to be the Maker and Ruler of his own Church And no man hath Power to null his Institution nor to warrant 〈◊〉 to make his Church another thing XV. By Christs Institution every Ministerial Elder and Pastor hath Power 1. To Teach the People 2. To Lead them in Worship 3. To Receive by Baptism and to Communion or to refuse on just cause tho under Government as aforesaid The whole Office I have copiously described in my Universal Concord 24. years ago XVI The Parishes that have capable Christians and Ministers consented to by their sumbmission are such true Churches their Neighbourhood and Christianity making them capable matter Not that a man is of the Church because he is in the Parish Atheists Infidels Sadduces Hereticks and Refusers may dwell there Its thought that of 60000. that dwell in one London Parish 10000 Communicate not and so 40000 or 50000 are not of that Church but those that are capable Consenters and Communicants XVII This sort of Churches we were in Possession of 166â— and till August 24. 1662. And of 9000 Ministers then 2000 only were put out the other 7000 continuing in And of those that were put out some few gathered part of their old Flock into private Churches renouncing and disswading them from the publick Most gathered no such Churches but help their old People as they could not drawing them from the Parish Churches till the time of the Kings Licences for more open Ministry Many led them to the Parish Churches and took themselves for fellow
what Law maketh them whatever we think Ans Are not Churches formally relative societies what maketh them such but thoughts and wills of men expressed Gods mind exprest in his Institutions is his premised consent our consequent obedient consent maketh Christians Pastors and Churches If a Law cannot make the Parish consent to null Christs Officers and Churches it doth not null them to them If a Law say All marriages shall be void unless the Bishop remarry them This maketh them not void to any that consent not but say we stand to the valid marriage we had What doth another mans consent do to constitute me a Christian or Church-member except Parents for Infants And if my thoughts and consent put nothng in esse then the thoughts and consents of the conforming Clergy alters not their Churches and what then is that constituting cause you talk of Is it only the law for shame say not so Gods own Law as commanding us to be Christians Pastors or Churches maketh us not such without consent And can mans Law both null Gods Law and make us of what species it doth but bid us be without our consent XXX But here our Disputants think they expose me to derision What Do I intimate that one and the same Congregation may be two Churches of different species Ans I think to be such by open profession is disorderly and unusual But I think he that denieth this is unfit to deride the ignorance of another 1. If the people in one Kingdom may be in specie two Kingdoms the people of one Assembly may be two Churches but Bishop Bedle in his printed Letter said that Ireland was then two Kingdoms the King being Sovereign to some and the Pope to other And I think Hungary is so now between the Emperor and Turks 2. When Paul ordinarily held his assemblies in the Jewish Synagogues where half were Infidels and half Christians before he separated his Christians from them I think they were two Churches 3. If Independents had leave to meet in the Parish churches where the Parish Minister and their own Minister should preach by turns and the Parish only heard theirs as a lay preacher or none of their Pastor and so they heard the Parish Preachers I doubt not but they would be distinct church If one Parish church have two Pastors and one of them be professedly for an essential subjection to the Pope and the other against it and half the people of one mind and half of the other I think they are two Churches in one place If those Anabaptists who take none but the re-baptized for Church-members should with their Pastors join with Independents in worship tho esteeming them no churches I suppose you think they would be distinct churches in one place But I think none of this is the case of the churches that I join with for I suppose they null not Christs species of Ministers to themselves or me But if they did it to themselves that would not do it to me XXXI Obj. But one and the same Minister cannot be of two species and therefore relation to him cannot constitute distinct Churches Ans 1. One and the same man cannot be a Minister of Christ and no Minister of Christ so much is true nor of any two inconsistent species But if you will call any circumstantial difference a distinct species that will noâ— hinder the consistence The same man may be Christs Minister and the Kings Chaplain or a Dean or Preâ—endary or a Diocesan Bishop or Subject to a Diocesan such Bishops as Chrysostom Augustine Ambrose 〈◊〉 Parkeâ— Grindal Ushâ—r Davenant c and their Chaplains did not cease to be Christs Ministers 2 Relation to one of these men may make two sorts of consistent churcheâ— if the same man have a Parish and a Diocess as the German superintendents have and many other Bishops the warrantableness we are not now disputing 3. Yea one and the same Parish Minister may be Pastor of two Churches in one Assembly If he openly profess himself Orthodox the people that so own him are a church and if he secretly to a party of them profess himself an Anabaptist or a Papist and they unite with him as such they are another church such as it is Vespae habent favos marcionitae ecclesias Tertul. XXXII Obj. But the grand Objection is No man can be a Pastor of Christ against his will The Parish Ministers have all by conforming renounced the essence of the Christian Ministry and subscribed and sworn this renunciatâ—â— by subjecting themselves to Diocesans and swearing never to endeavour any alteration of the Diocesan Government and the Vestries who represent the churches have sworn the same and you have ofâ—en said that the Diocesan form of Government 1. Deposeth the Parish Bishops and maimeth the Ministry 2. Depâ—seth the Parish Churches 3. And maketh Parish Discipline impossible Ans It is impossible to write that which no man can misunderstand and make an ill use of I have oft told you 1. That I am in doubt whether Arch-Bishops as Successors of the Apostles only in the ordinary continued part of their Office be jure divino or not 2. That Congrational Bishops over Presbyters being ejusdem ordinis are an old venerable and lawful humane Institution 3. That Congregational Bishops only over the Laity are all Presbyters as such and of Christs Institution 4. Hereupon I have oft distinguished Diocesans into two sorts 1. Those that are but the Governors of true particular Churches that depose them not but Rule them by the word perswasively These are called Bishops being really Arch-Bishops These I never charged of the Consequents forenamed And if the King make them Cogent Magistrates also I will obey them I take the judgment of the Church of England manifest in Ordination Liturgy Articles c. to be for such Diocesans only tho I vastly dissent from many things in the Canons by which and the Mode in which some exercise their Government 2. The other sort is the Innovators form of Diocesan Government which hold that there is no Church without a Bishop and no Bishop but Diocesans either Bishop of Laity or Presbyters and so that the Parish Churches are no Churches but part of the lowest sort of true Political Churches These I take to be Super-conformists yea Nonconformists and Dissenters from the Church of England tho they may strive to get the name of the Church to themselves Now what I say of these Innovating Nonconformists and their designs and attempts our mistaking Separatists say I speak of the Laegal Church frame and so of all the Bishops and Parish-Churches And I see no hope of delivering the Church of God from the trouble of incogitant confident erroneous Dissenters that are not able to distinguish XXXIII I further answer this great Objection being concerned in Conscâ—ence to do it when men father their mistakes and Separation on me 1. The Parish-Ministers that I joyn with and I think the most that
ever I knew have not that I know of renounced any thing essential to a Parish-Pastor I before said Ordination and Jurisdiction over Presbyters or other Churches is no part of its essence To be obedient to a Diocesan is no such Renunciation Therefore it is no such Renunciation to promise to obey them in lawful things subordinate to obeying Christ If it prove a mistake in them and that they owe no such Obedience every such mistake doth not degrade them He that said that he that will be greatest shall be servant of all thought not that to obey an equal did null the Ministry Nor he that said Be suâ—ject one to another Christ and Peter paid tribute to avoid offence tho the Children be free But what if a man be in doubt whether such Obedience be not his Duty Is it not the safer side much more if he verily think it his Duty 2. To take Diocesans to be Jure Divino is said by some to be destructive of the Pastoral Office and Churches and a change of the English Church-Government But it 's error For 1. It is not the Destructive Diocesan Government which acknowledg no Church and Pastor under them that those in question consent to but the Governing Diocesan who ruleth subject Pastors and Churches 2. This Question of Divine right is threefold 1. Of that which by Dâ—â—ire right is necessary ad esse 2. Of that which is by Divine right best and mâ—st elegible or needful ad melius esse 3. That which is by right of Divine Concession lawful but not necessary The Church of England never determined which of these was the Diocesans Case All Conformists judged it Lawful multitudes judged it Better than other forms Many judged it necessary when it might be had But no Law determined for any of these alone Unless you will say the Preface to the Book of Ordination doth it by saying It is evident to all men diligently reading holy Scripture and Ancient Authors that from the Apostles time there have been these Orders of Ministers in Christs Church Bishops Priests and Deacons Which Offices were evermore had in such Reverend Estimation c. Here some say That the Church of England took not these for three distinct Orders before 1640 but now Therefore by the word these Orders is meant only two Ans At this rate he must have the betteâ— whom the hearer best trusteth whatever he say If these Orders of Ministers Bishops Priests and Deacons speak not three Orders I cannot understand them Here note partiality the same that refuse to subscribe them because they speak three Orders yet say they speak but two when they argue that Church-Government is changed 1662 from what it was 1640. Indeed Aelfricks Laws in Spelman make Bishops and Priests the same Order and so do a great part of Schoolmen and other Papists but the English Bishops and Clergy were some of one mind and some of another about it and determined it not Unless this Preface be a Determination the Name Order and Office being both used And to instance in no other Saravia tho no English man yet of the Church of England wrote more strongly almost than any that I ever read for Diocesan Episcopacy against Beza c. and that upon this ground of Divine right that they succeeded the Apostles and such as Timothy Titus c. in the Government of many Churches And the Kings Divines at the Isle of White went all on that Ground To say then that to plead a Divine right for them is new is to contradict large Historical Evidences And were it true that this had been never before Imposed or Subscribed surely it is not an Opinion of the Divine right of governing of many Churches that renounceth the being of those Churches it asserteth them to be by Divine right For that which is not is not governable Non entis non sunt accidentia But where and how hath the Law or Church altered the case since 1640. These words were in the Book of Ordination before and I know of none plainer that way since It s destructive Diocesan Government which renounceth the Government of any subject Churches but of one only and of any Pastors that I argue against and not Governours of such Churches XXXIV But it 's objected That they swear not to endeavour any alteration of Church-Government therefore they renounce the Pastoral Office because the present Government excludeth it Ans 1. This is to dictate and not to prove The Diocesan Government hampered and fettered it by the Canons in the time of Whitgift and Bancroft but null'd it not He that reads the Canons or knows the Church and thinks that it's Government hath no need of Amendment is far from my mind But governing is not nullifying 2. It is not true that ever I heard that they swear what this Objection saith The Ministers do not swear but subscribe it and swear Obedience in licitis honestis And I could never learn what Law commands that Oath And if it should extend to obey all the Canons it 's that which I would be full loath to swear but I know no Canon that utterly nulleth the Parish-Churches and Ministers And a Justice that sweareth to execute the Laws is not supposed thereby to justifie every Law nor to execute any if it should be against Gods Law that exception being still supposed 3. Their Subscription never to endeavour alteration engageth them never to endeavour to destroy the Parish Churches and Ministry and so is for them For that would be a great alteration indeed 4. If you should think otherwise yet if the Subscriber or Swearer think himself that it is not destructive but governing Diocesans that he subscribeth to it is not your Opinion or Exposition that bindeth him against his own No tho you were in the right as to the Imposers sense For Ignorantis non est consensus It 's unjust to face them down that they mean what they profess they do not Ask forty Conformists whether they think the Government which they promise not to alter be that Diocesan form which ruleth Parish Churches and Pastors or that which denieth their being and I think few will profess the latter sense 5. And suppose the worst that any Parish-Priest were of that mind yea and were really no true Pastor as to his own acceptance with God he may yet be a Pastor so far true as is necessary to the Essence of the Church if the People know it not For the Innocent suffer not for the guilties sin If a man be a secret Atheist or Heretick or do counterâ—eit Ordination and Election and really had none and the People be deceived by him and know it not while he possesseth the place and doth the work his Baptisms and Administrations are valid to the Church as a Church tho not to himself and his Ministry The Jews Church was not null when the high Priests had no lawful call but bought the Office of Râ—man
I confess one man may possibly live under so intollerable a Minister as is not to be owned And even some of the high adversaries of Nonconformists seem of this mind and break the Canon and having Pastors who they think do not heartily confâ—rm â—ut plead for Peace and Moderation they revile them as Trimmers and will not Communicate wiâ—h them but go out of their own Parishes and thousands seldom any where Other circumstances also may vary mens cases â—ut some Objectors at last tâ—ll us that the great difference which they mean is differeâ—t light Tâ—e â—ld Martyrs Reformers and Nonconformists had not so much light as we and so it wâ—s not thâ—â—r sin but greater light being now mâ—râ— common it will be a common sin to jâ—yn in the Liturgy Ans 1. It is ordinary and easie for men to magnifie their own understandings but Gods Law was then the same as now and they were bound to know it Their ignorance might make sin less and stripes fewer but could not make it none 2. I have many Reasons to think that it is your light that is lâ—ss and the old Nonconformists and Conformists in this that was greater 1. That is the greater light that most agreeth with Gods Word and thâ— universal churches practice accordingly 2. The writings of the old Nonconformists yet extant give better reasâ—ns than the seperatists did and therefore had clearer light What vast difference is there in the writings of Ball Hildersham Amâ—sius Manuductions Gifford Paget Bradshaw c. on that part and Johnsons Cans Penrys c. on the other 3. The Theological writings and labours of the Nonconformists in all other points shewed that they were men of incomparable more light than the Separatists and is it like that God would give men such rare light only in church communion that had so little comparatively in the rest of Divinity except Ainsworth's skill in Hebrew in other things by Paget laid too naked how few old Separatists have left any considerable fruits of great light unto the church Read the writings of Cartwright Dudley Fenner Hildersham John Reignolds Dod Perkins Baiâ— Parker Ames Bradshaw c. Besides Scots and all Foreigners such as Calvin Beza Zanchy Sadeel and hundreds more and compare these with the Writings of the Separatists and judg who had greater light 4. Since 1660. all the London Ministers and others with them tâ—at offered the King to set up in the parish churches the old Liturgy with some alterations were men except my self who shewed in their Writings and preaching as much light as the Separatists have shewed even Brown or John Goodwin himself that wrote Prelatical Preachers are no Teachers of Christ Where do they now shew greater light than others this boast to me deserveth pity more than confutation Anabaptists and others say the same but I find much less light in them both when I read and hear them tho I truly love and honour all that is good in them If you have so much more light than we and all the Reformed churches shew it us in other excellencies XLI But I must more particularly consider of this Authors Allegation of my own words against me especially my Treatise of Episcopacy And I do heartily thank him for calling me to review it For 1. I profess to write nothing which may not be amended And 2. If mens misunderstanding turn my writings to a snare and scandal it greatly concerneth me to remove it by explication or by retractation of any thing that needeth it And 1. I do find that I have incautelously given some occasion to the mistake for thol entituled my Book not against Diocesan episcopacy but against that sort of Diocesan churches Prelacy and Government which casteth out the Primitive church spâ—cies of â—piscopacy Ministry and Discipline and tho to avoiâ— mistake I said in the Preface I â—ere give notice to the Reader that whenever 〈…〉 me speak as against the English Diocesan Prelacy I mean it as described by Cosins and Dr. Zouch and as relating to the Et câ—tera Oaths and 〈◊〉 and not in opposition to the laws of the Land Yet all this was not enough to avoid misunderstanding Indeed I took the church Government to be described and judged of by the churches own sentence more than by the â—â—w and I had read the said Et cetera oath and canons with the words that so it â—ught to stand which I think could mean nothing less than that so by Gods Law it ought to stand and I had read the old canons 6 th 7 th and 8 th Which exâ—ommunicate ipso facto all men withâ—ut excepting Lâ—rds or Parliament Mâ—n who affirm that any thing in the church Government by arch-Arch-Bishops Bishops Deans Arch-Deacons and THE REST that bear office therein is repugnant to the Word of God And I read the canons that forbid Ordained Ministers to preach till they are further licensed by Bishops yea and in the church or elsewhere so much as to expound any Doctrine or Matter but only to râ—ad Scripture and Homilies c. with much more like this 3. And then I took the stated restraint of the Ministry with Lay-chancellors and officials decreâ—ive power of Excommunication and absolution and the foresaid Civilians denying all Gâ—venment to Presbyters to have been quoad exercitium quantum 〈◊〉 at least an overthrow of parish churches Rectors and discipline 4. And I thought that the Bishops and Chancellors could never have so long done all this and ruled by these canons if the Law had not been on their side 5. And I thought that the Authors of the canons of 1640 being a câ—nvoâ—aâ—iâ—n it was to be called the Church of England and specially when I found the most highly honoured Doctors pleading there was no Bishop but Dâ—â—cesan and no church without its proper Bishop By all these inducements with long sad experience I oft speak so incautelously calling this the English dâ—â—â—â—san frame that the Reader might easily think that I meant it was that frame that was setled by law whereas having read â—ryn Hâ—ntley Leighâ—â—â— and others that deny the law to be for it and being my self a stranger to that case of Law I should have more fully separated the Law case from the new convocation case and much more from the destructive Innovators case who nullified the foreign churches with whom it was that I disputed and specially considering that the canons and oath of 1640. were aâ—ter cashier'd by Parliament and never since restor'd no not by the Parliament of 1662. Upon all this 1. I retract all words that seem to determine the case in Law if any such be there or that by darkness tend so to the Readers error 2. And all words that make the writings of superconformists and subverâ—ers or changâ—rs of the church government or the canons of the convocation 1640 to be the sense of the Church of England when it is said that before its sence was otherwise and alteration is now abjured
Catechism the Râ—fâ—rmatio Legum Ecâ—les the Canons and the licenced books of the Protestant Bishops and Doctors such as Arch-bp Cranmers Bp. Hâ—â—pers Arch-bp â—arkers Arch-bp Grinâ—als Arch-bp Abbots Arch-bp Edward Sandys Arch-bp Whitgift Bp. Pilkâ—nton Bp. Jewel Bp. Ally Bp. Babingtâ—n Bp. Mâ—rtâ—n â—p Hall Bp. Davenant Bp. â—rideaux Bp. Brâ—wnâ—ig B. â—otter Bp. Miles Smith Bp. Carlâ—on Bp Bayly Bp. Parry Bp. Câ—wper and many more such besides those in Irâ—land aforesaid And such â—rs as Dr. Whâ—taker Dr Field Dr. Crakenthâ—â—pe Dr. Sutlive Dr. Masâ—n Dr. VVhite Dr. â—iâ—y Dr. Chaloner Dr. VVard Dr. VVillet Dr. Holland and abundance more besides all other old licenced Writers I think that all these do fitlier notify and denominate the Church of Englands Judgment than the Writings of one Irish Arch-Bp and Dr. Hammond and Dr. Gunning since Bp. and a few more such in the points wherein they differ from the rest tho Grotius and their Chaplains be added to the number And now I will add this further evidence in the conclusion besides that as I said before the present Laws put us to abjure alterations and therefore sure they never thought that they so altered the Government themselves that even while they say that the Parishes are no Churches but parcels of Churches and the Priests are no Bps. of the Flock most really acknowledg them the thing that deny the Name And the argument from the definition is stronger than from the Name And here I will but name first the Scripture descriptions of a Bp. and 2. Dr. Hammonds exposition of those Texts 3. And the matter of fact among us The first part of the Bps. office is teaching the flock Under this teaching part 1. the Bishops office is to preach to them 1 Pet. 5.2 3. Feed the flock of God which is among you taking the oversight Or Episcopacy thereof c. Dr. Hammond The Bps. of your several Churches I exhort Take care of your several Churches and Govern them c. Qust Whom doth the Law require to do more in feeding and guiding the flock The Incubment that preacheth daily or the Bp. that never seeth the most nor ever preacheth to one Flock of many Who are they that are among the Flock the Incumbent that dwells with them or the Bp. that is a stranger to them 1 Thes 5.12 We beseech you brethren to know them that labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their work sake and be at peace among your selves Dr. Hammond Pay your Bps. as great a respect as is possible for the pains they have taken among you Qust Who Laboureth among them most in the several parishes publickly and privately The Bp. that never saw them or the Incumbent that layeth out all his Study and Time on them Who are most among them Who most admonisheth them What is meant by among themselves Is it that Lincoln shire Leicester-shire Northamton-shire Buckingham-shire be at peace among themselves from Gainsborough to Oxford-shire or is it not rather that neighbour Christians that see each other so live in peace 1 Tim. 5.17 The elders that rule well are worthy of double honour especially they thaâ— labour in the word and doctrine Dr. Hammond Let the Bps. that have discharged that function well receive for their reward twice as much as others have especially those that preach the Gospel to whom it was news and continue to instruct congregatons of Christians in setled Churches Quest On whom doth the law impose most preaching On Bps. or on parish Priests And who doth most of that work Heb. 13. Remember them who have the rule over you who have spoken to you the word of God Dr. Hammond Set before your eyes the Bps. and governours who have been in your Church and preached the Gospel to you Quest Ask the parishes who those be 2 Tim. 4.2 I charge thee before God and the Lord Jesus Christ who shall judg the quiâ—k and the dead at his appearing and his Kingdom preach the word be instant in season out of season reprove rebuke exhort with all long suffering and dâ—â—â—rine Not only Dr. Hammond but all that are for Prelacy expound this of a Bps office Quest Ask the people who most performs it 2. The Bps Office is also to watch over all the Flock personally by conference instruction counsel admonition exhortation reproof comfort as every one shall need Saith Bp. Jer. Taylâ—r Pref. to Treat of Rep. No man can give account of thâ—se that he knoweth not Acts 20.10 28 31. I taught you publickly and from house to house Take heed tâ— your selves and to all the flock over which the Holy Ghost hath made you Bps to â—eed the Church of God which he hath purchased with his own Blood Therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears Dr. Hammond Instructing both in the Synagogues and the private Schools and in your several houses whither I also came Wherefore ye that are Bps. or governors of the several Churches Look to your selves and the Churches committed to your trust to Rule and order all the faithful under you Quest Is this done more by the Diocesans or by the Incumbents Do Diocesans teach from house to house from Southwark to Christ-Church from Nâ—wark to Alesbury or Tame Who doth the law appoint to warn every one in the Church from house to house and night and day c. Col. 1.28 Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your souls as those that must give account Dr. Hammâ—nd Obey those that are set to rule over your several Churches the Bps. whose whole care is spent among you as being to give account of your proficiency in the Gospel Qâ—st Is it the Diocesan or the Incumbent that the law requireth to preach to and warn every man c. And that watch for their Souls as those that must give account Is not the incumbent of this or that parish fitter to watch and give account of each Soul than the Diocesan for a whole Country or many Counties who never saw them Can he do as Ignatius's Bishops that must take notice of all the Church even Servants and Maids 3. The bishops office is to be a visible example to all the flock of Humility Meekness Patience Holiness Charity and good Works Heb. 13.7 Remember them who have the rule over you who have spoken to you the word of God whose faith follow considering the end of their conversations Dr. Hammond Set before your eyes the Bishops observe their manner of living Quest VVho can observe his example whom he never saw nor know Or who can make an unknown man his pattern Do the flâ—cks see more the Incumbents example or the
Diocesans It is their example that sak to them thword of God that the Apostle sets before them And who be those Perhaps it will be said that Fame may tell the Diâ—cess of the example of their Diocesan tho they see him nâ—t I answer 1. But the Text speaketh of those that preach to them Fame may as well tell us of the good works of any other bishop as of the Diocesan Many bishops in London live near us it may tell us of any other good mans life What is this to the Text 1 Pet. 5.3 Neither as being Lords over Gods heritage but being examples to the flock Dr. Hammond VValking Christianly and exemplary before them Q. VVhat Before them that never knew them nor could do Doth the Diocesan or the Incumbent more walk as a known example before the Parish flock for their imitation 4. It is part of a bishops office as a general Minister not only to teach the Church but to preach to those that are yet no Members of the Church Matth 28.19 Go and disciple me all nations 1 Tim. 5.17 They that 〈◊〉 in the word and doctrine Dr. Hammond To preach the Gospel to whom it was nâ—ws Acts 26.17 18. To whom I send thee to â—pâ—n their eyes and turn them from darkness to light and from the pâ—wer of Satan unto God c. Not that fixed Pastors must wander to do this as unâ—ixed Missionaries but within their reach Hence Dr. Hammond noteth out of Clemens Râ—m That they are made Bishops over the Infidels that should after believeâ— And bishop Dâ—wname saith that the City and Territories are their Diocesses when the Christians were but few and as Dr. H. saith But one Congregation whicâ— one bishop only with a Deacon or two served So that either a Diocess was no Church or it was a Diocesan Church of Heathens save that Congregation Our great Parishes that have 70000 or 60000 or 40000 or 20000 souls have not the sixth part that I say not the tenth so many Communicants Who is it that preacheth most for the Conversion of the rest Atheists Sadduces Infidels Hereticks Bruitists and impious ones Is it the Diocesan or the Incumbent Who doth the Law most require it of 5. It is part of the Boshops office to Catechize or Teach the Novices that have need of milk and are as Children in danger of being tost up and down and carried to and fro with every wind of Doctrine See Eph 4.14 15 16 Heb. 5.11 12. With Dr. Hammonds Paraphrase Quest Doth the Law and Church lay more of this on Diocesans or parish Pastors 6. It is the Bishops work to defend the truth against gainsayers and confute adversaries and stop the mouths of Hereticks Infidels and other enemies as is confest by Dr. Hammond on many Texts to Timothy and Titus as 2 Tim. 2.24 25 c. Not by force but by evidence of truth And doth not the Law and Church lay more of this on the Incumbents than the Diocesans who are not Uâ—iquitaries II. The Second part of the Bps. office is Guidance and officiating before the Church in publick worship in subordination to Christs Priesthood 1. By confessing sin and to be the subintercessor or the mouth of the Church in publick prayer thanksgiving and praise to God 2. In Consecrating and Distributing and giving in Christs Name the Sacrament of Communion 3. To bless the Congregation in the name of the Lord c. All these Dr. Hammond maketh the Bps. office and so doth the Scripture and so did Justin Martyr Tertullian c. Citations in a confessed case would but be tedious Quest. And who doth this most in all the Churches Who confesseth sin prayeth for mercy praiseth God administreth the Lords Supper blesseth the people c. The Bp to many hundred Churches or each Incumbent to each Church And on whom doth the Law most impose it And what doth the Diocesan in it more than any one of the rest 2. Dr Hanmond on Acts 2. And Acts 4.33 34 35. Sheweth that it was the Bps. part to receive all the offerings of the Communicants and all the tythes and first fruits c. Who doth this most The Diocesan in all the Parishes of his Diocesse or the Incumbents 3. Dr Hammond and many old Canons before him tells us that the Bp. was out of the Church flock to take care of all the poor orphans widows strangers Deacons were herein but servants under them Dr. Hammond on 1 Cor 12.28 The supreme trust and charge was reserved to the Apostles and Bps. of the Church But the poor will starve if the Incumbent with his assistance do not more in this than the Diocesan 4. It is the Bps. office to visit the sick Jam 5. Call for the elders of the Church and let them pray over him c. Dr. Hammond in v. 14. Because there is no evidence whereby these may appear to have been so early brought into the Church that is Subpresbyters and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural doth as way conclude that thâ—re were mâ—re of these elders than one in each particular Church and because elders of the Church was both in the Scriptures style and in the first writers the title of Bps. and lastly because the visiting of the sick is anciently mentioned as one branch of the office of Bps. therefore it may very reasonably be resolved that the Bps. of the Church one in each particular Church are here meant Quest Is it the Diocesan perhaps 50 Miles off that the sick must send for or that the Law and Church impose this on to visit the sick and pray over them c. or is it the Incumbents III. But the great doubt is who hath the Power of Government and who actually governs not by the sword but with the Ministerial Pastoral Government And here it must still be remembred 1. That this particular power of the Keys or Government is only by the word of God opened and applied as Bp. Bilson hath proved and is commonly confessed some call it Perswasive some Directive some Doctrinial But it is not such meer direction or perswasion as any man may use to another but such as is the part of one commissioned to it as his office An Authoritative perswasion and a Judicial decision as by an intrusted steward of Christ but only on Conscience and on Voluntiers and not by any power to exercise force on body or purse 2. That Governing and unjust restraining this power is not taking it away from the Pastor and laying penalties on men for exercising some part of that which Christ hath given doth but bind men to bear that penalty when the exercise is necessary Now let us consider wherein the Governing Power doth consist 1. It primarily consisteth in judging who is capable of Baptisme and so Baptizing them This is the first and great exercise of the Keys and that 〈◊〉 foro exteriore To judge who shall be taken publâ—ckly for a Christian and in