and Government is to be found wholly in the written word of God called the holy Scriptures This we are agreed on against the Papists who would supply the supposed defects of Scripture by their unwritten Traditions which they call the other part of Gods word Church Canons and Laws of men may determine of some modes and circumstances for the better execution of the Laws of God by the People whom they are over but they cannot make new Church Ordinances or Governments nor convey a Power which God the fountain of Power did not ordain and convey nor can they give what they themselves had not The Church-office and Authority therefore that is not proved from the Holy Scripture is to be taken as the fruit of humane arrogancy and presumption Yet I deny not but that we may find much in Antiquity in Fathers and Councils about matters of fact to help us to understand some Scriptures and so to discern the matter of right Prop. 3. The Scripture doth not Contradict but suppose and confirm the light of Nature nor doth it impose upon any man Natural impossibilities nor constitute offices which cannot be executed or which would destroy that end to which they are supposed to be Constituted Prop. 4. Ecclesiastical Authority comprehendeth not the power of the sword nor any power of using violence to mens bodies or laying mulcts or confiscations on their estates The Ecclesiastical Power which Christ ordained was exercised for the first three hundred years without any touching of mens bodies or purses before there were any Christian Princes Prop. 5. Magistrates are not eo nomine obliged to punish men because they are Excommunicated whether upon every just Excommunication they should punish I will not now dispute but they are bound to know that their penalties be deserved before they inflict them and therefore must themselves take Cognisance of the Cause and as rational agents understand before they act and not blindly follow the Judgements of the Bishops as if they were but as Executioners where the Bishops are Judges Prop. 6. The Power of the highest Church-governours is but an Authority of Directing in the way to salvation It is but Directive but then there is no room for the common Objection that then it is no greater then any other man may perform for it is one thing to Direct Occasionally from Charity and another thing to Direct by Authority in a standing office as purposely appointed hereunto The Power of Church-Governors is but of the same nature as is the Power of a Physitian over his Patients or of a School-master over his Schollers supposing he had not the power of the rod or actual force but such a power as the Professors of Philosophy or other sciences had in their several schools upon the adult nor all so great neither because the Laws by which we must rule are made to our hands as to the substantials Hence therefore it is plain that as we can bind or force no man to believe us or to understand the truth and to be Christians but by the power of demonstrated Evidence and by the light which we let in through Gods grace into their Consciences so neither can we cause any to execute our sentences against offenders further than by light we convince them that it is their duty so that if all the Bishops or Presbyteries in the land should judge such or such an opinion to be heresie and should Excommunicate those that own it as hereticks in this case if the Church do believe as the Pastors believe they will consent and avoid the Excommunicate person but if they take it to be Gods truth which the Pastors call heresie they will not take themselves bound by that sentence to avoid him nor will the Offender himself any further be sensible of a penalty in the sentence then he shall be convinced that he hath erred and if the Church avoid him he will justifie himself and judge that they do it wrongfully and will glory in his suffering so that it is on the Conscience that Church-Governors can work and no otherwise on the outward man but mediante Conscientiâ Prop. 7. The ground of this is partly because no Church Governors can bind any man contrary to Gods word Clave errante ita apparente if the people know that he erreth they are not to obey him against God Yet in the bare inconvenient determination of some Circumstantials by which the duty is not destroyed but less conveniently performed the people are bound to obey their Governors because it is not against Gods determination and because he erreth but in an undetermined point of which God appointed him to be the orderly determiner But if God have once determined no mans contrary determination can oblige nor yet if they go beyond the sphere of their own work and determine of an aliene subject which God did never commit to their determination else a Minister or Bishop might oblige every Taylor how to cut his garment and every Shoâ—-maker how to cut his shoe so that they should sin if they did disobey which is ridiculous to imagine and if they go about to introduce new stated Ordinances or Symbols in the Church which they have nothing to do with or in any other work shall assume to themselves a power which God never gave them it doth no more oblige then in the former case Prop. 8. Another reason of the sixth Proposition is because The People have a Iudgement of discerning whether the Governors do go according to Gods word or not else they should be led blindfold and be obliged by God to go against Gods word whensoever their Governors shall go against it It is not bruits or Infants but rational men that we must rule Prop. 9. The three things which Church power doth consist in are in conformity to the three parts of Christs own office 1. About matter of Faith 2. About matter of Worship 3. About matter of Practice in other cases 1. Church-Governors about Doctrine or Matters of Faith are the Peoples Teachers but cannot oblige them to Err or to believe any thing against God nor make that to be truth or error that is not so beâ—ore 2. In matter of Worship Church-guides are as Gods Priests and are to go before the people and stand between God and them and present their prayers and prayses to God and administer his holy mysteries and bless them in his name 3. The Commanding Power of Pastors is in two things 1. In Commanding them in the name of Christ to obey the Laws which he hath made them already And this is the principal 2. To give them new Directions of our own which as is said 1. Must not be against Gods Directions 2. Nor about any matter which is not the object of our own office but is without the verge of it 3. But it is only in the making of under laws for the better execution of the laws of Christ and those
Institution not by inspired Apostles but by Ordinary Bishops then 1. They make all Presbyters to be jure Episcopali and Bishops only and their Superiours to be jure Divino as the Italians in the Council of Trent would have had all Bishops to depend upon the Pope But in this they go far beyond them for the Italian Papists themselves thought Presbyterie jure Divino 2. Either they may be changed by Bishops who set them up or not If they may be taken down again by man then the Church may be ruined by man and so the Bishops will imitate the Pope Either they will Reign or Christ shall not Reign if they can hinder it Either they will lead the Church in their way or Christ shall have no Church If man cannot take them down then 1. It seems man did not Institute them for why may they not alter their own institutions 2. And then it seems the Church hath universal standing unchangeable Institutions Offices and binding Laws of the Bishops making And if so are not the Bishops equal to the Apostles in Law making and Church Ordering and are not their Laws to us as the word of God and that word insufficient and every Bishop would be to his Diocess and all to the whole Church what the Pope would be to the whole 3. Moreover how do they prove that ever the Apostles gave power to the Bishops to institute the order of Presbyterie I know of no text of Scripture by which they can prove it And for Tradition we will not take every mans word that saith he hath tradition for his conceits but we require the proof The Papists that are the pretended keepers of Tradition do bring forth none as meerly unwritten but for their ordines inferiores and many of them for Bishops as distinct from the Presbyters but not for Presbyters themselves And Scripture they can plead none For if they mention such texts where Paul bids Titus ordain Elders in every City c. they deny this to be meant of Elders as now but of Prelates whom Titus as the Primate or Metropolitane was to ordain And if it be meant of Elders then they are found in Scripture and of Divine Apostolical Institution 4. If they were Instituted by Bishops after the Scripture was written was it by one Bishop or by many If by one then how came that one to have Authority to impose a new Institution on the universal Church If by many either out of Council or in if out of Council it was by an accidental falling into one mind and way and then they are but as single men to the Church and therefore still we ask how do they bind us If by many in Council 1. Then let them tell us what Council it was that Instituted Presbyterie when and where gathered and where we may find their Canons that we may know our order and what Auâ—hors mention that Council 2. And what authority had that Council to bind all the Christian world to all ages If they say it bound but their own Churches and that age then it seems the Bishops of England might for all that have nulled the Order of Presbyters there But O miserable England and miserable world if Presbyters had done no more for it then Prelates have done I conclude therefore that the English Prelacy either degraded the Presbyters or else suspended to ally an essential part of their office for themselves called them Rectors and in ordaining them said Receive the Holy Ghâ—st Whose sins thou dost remit they are remitted whose sins thou dost retain they are retained And therefore they delivered to them the Power of the Keyes of opening and shutting the Kingdom of Heaven which themselves make to be the opening and shutting of the Church and the Governing of the Church by Excommunication and Absolution And therefore they are not fit men to ask the Presbyters By what authority they Rule the Church by binding and loosing when themselves did expresly as much as in them lay confer the Power on them And we do no more then what they bid us do in our Ordination Yea they thereby make it the very work of our office For the same mouth at the same time that bid us tâ—ke authority to preach the word of God did also tell us that whose sins we remit or retain they are remitted or retained and therefore if one be an Essential or true integral part at least of our office the other is so too From all which it is evident that if there were nothing against the English Prelacy but only this that they thus suspend or degrade all the Presbyters in England as to one half of their offâ—ce it is enough to prove that they should not be restored under any pretence whatsoever of Order or Unity Argum. 5. THat Episcopacy which giveth the Government of the Chuâ—ch and management of the Keys of Excommunication and Absolution into the hands of a few Layâ—men while they take them from the Presbyters is nâ—t to be restored under any pretence of Vnity or Peace But such was the English Prelacy therefore c. The Major is plain because it is not Lay-men that are to be Church Governours as to Ecclesiastical Government This is beyond Question with all save the Congregational and they would not have two or three Lay men chosen but the whole Congregation to manage this business The Minor is known by common experience that it was the Chancelor in hâ—s Court with his assiâ—â—ants and the Register and such other meer Lay-men that managed this work If it be said that they did it as the Bishops Agents and Substitutes and therefore it was he that did it by them I answer 1. The Law put it in the Chancellors and the Bishopâ— could not hinder it 2. If the Bishops may delegate others to do their work then it seems Preaching and Ruling Excommunicaâ—ing and Abâ—olving may as well be done by Lay-men as Clergy men Then they may commission them also to administer the Sacraments And so the Ministry is not necessary for any of these works but only a Bishop to depute Lay-men to do them which is false and confusive Argum. 6. THat Episcopacy whâ—ch necessarily overwhelmeth the souls of the Bishops with the most hainous guilt of neglecting the many thousand souls whose charge they undertake is not to be restored for Order or Peace For men are not to be oveâ—whelmed with such hainous sin on such pretences But such is the English Prelacy and that not accidentally through the badness of the men only but unavoidably through the greatness of their charge and the Natural Impossibility of their undertaken work How grievous a thing it is to have the blood of so many thousands charged on â—hem may soon appear And that man that undertakes himself the Government of two or three or five hundred thousand souls that he never seeth or knoweth nor can possibly so Govern but must needs leave it undone except the shadow
altogether neglect it So that some through a Carnal indulging of their own ease and quiet and to avoid mens ill will and some through the great oppositions of the people or for one such cause or other do let all alone In so much as even here in this County where we have associated and engaged our selves to some execution of Discipline this work goes on so heavily as we see and need not mention further when yet there is not a daies omission of Sermons and other Ordinances so that its apparent that its it which all lazie carnal man-pleasing Ministers may well comply with as that which suites their Carnal Interests to be free from the toil and care of Discipline If you say why then do the Bishops desire it if flesh and blood be against it I answer Experience and the impossibility of performance tells us that it is not the work but the empty name and honour that they took up and that indeed the flesh doth much more desire Had they desired or been willing of the work as they were of Lordships and Riches they would have done it Argum. 9. NO Episcopacy at least which hath so many evils as aforesaid attending it which is not of Gods Institution should be admitted into the Church The late English Prelacy as to the disapproved properties before mentioned is not of Gods Institution therefore it is not to be admitted into the Church The Major is confessed by all that plead for the Ius Divinum of Episcopacy or most and with the qualification from the ill consequents will be yielded by all The Minor I prove by parts 1. That the exclusion of Presbyters from Rule and the putting the Government from them into a Lay-mans hand with the rest before mentioned are not of Divine Institution is proved already as much as needs 2. If at the present we yield a superintendency or preheminence of one Pastor before others yet the Controversie remaineth whether a Prelate should be only Parochial that is only the President of the Elders of one particular Church or at the utmost of that with two or three or a few neighbour small Parishes which he may well oversee without the neglect of the Discipline Now I know not how any man of that way can prove out of Scripture that a Bishop must have more then one Parish much less more then three or four or a few For it is confest by them for ought I know that Scripture doth not determine how many Presbyters or Churches a Bishop must have under him only we say he must have but one for the main thing that they labour to prove is that a Bishop is above Presbyters as to Ordination and Jurisdiction and so he may be if he be a Parish-Bishop for a Parish-Church may have a Curate and 2 or 3 Chappels with Curates at them besides Deacons and according to the old course perhaps many Presbyters more that did not publikely preach though they wanted not authority but oversee the flock Now one man may have all that most of their Arguments require if he be but the chief over this Parish Presbytery But perhaps they will say that according to Scripture every City only must have a Bishop and therefore all the Country about must be his Diocess though the number of Churches and Presbyters under him be not determined To which I answer that the word Only is not in Scripture no Text saith that it was Only in Cities that Churches or Bishops were to be seated There is no prohibition of setling them in Villages It will be said that There is no example of any Bishop but in a City To which I answer 1. Themselves ordinarily tell us in case of Sacrament gesture and many other things that examples do not alway bind affirmatively much less can they prove that they bind negatively I mean not to do that which was not done Can you prove in Scripture that there were any particular Churches or Assemblies for Sacraments and other worship in Villages If not then is it lawful now to have any If not then all our Parish Churches in the Country are unlawful If yea then why may we not have Bishops in the Countreys without Scripture example as well as Churches for we shall prove that the reasons why there were none or few Bishops in the Country was for want of Churches for them to oversee The Gospel was not then preached nor any Bishops placed in many Nations of the world it doth not follow therefore that there must be none since 2. The reason is evident why Churches and Bishops were first planted in Cities because there was the greatest Concourse of people not that God loves a Citizen better then a Countrey-man or that he will have his Churches so limited to soil or place or scituation it is the number of persons where-ever they live that must be regarded that the Church be not too great nor too small but if there be the same number of people Cohabiting in the Countrey as one of the Apostolical Churches did consist of then there is the same reason to have a Church and Bishop in that Country Village as was then for having one in a City 3. Elders should be ordained in every Church and therefore Bishops for some of them say that these were Bishops But Churches may be in Country Villages therefore Elders and Bishops may be in Country-Villages 4. I prove from Scripture that there were Bishops in Villages or out of Cities thus Where there was a Church there was a Bishop But in a Village there was a Church therefore The Major I prove from Act. 14.23 compared with 1 Tim. 3. They ordained them Elders in every Church or Church by Church but these Elders are called Bishops in 1 Tim. 3. and by some of that way maintained to be such For the Minor I prove it from Rom. 16.1 where there is mention of the Church at Cenchrea but Cenchrea was no City but as Grotius speaks Portus Corinthiorum ut Piraeus Atheniensium viz. ad sinum Saronicum apparet ibi Ecclesiam fuisse Christianorum Grot. in Act. 18.18 in Rom. 16.1 vide et Downam Defensâ— pag. 105. who out of Strabâ— saith it was the Port that served most properly for Asia But Bishop Downam saith ibid. that Cenchrea was a Parish subordinate to the Church of Corinth having not a Bishop or Presbytery but a Presbyter assigned to it so before he saith by a Church he means a Company of Chrâ—stiâ—ns haâ—ing a Bishop and Presbytery But if he will so define a Church as that the Prelate shall enter the Definition then he may well prove that every Church had a Prelate And so a Patriarch may be proved to be Necessary to every Church if you will say you mean only such congregations as have a Patriarch But it was denominated a Church Act. 14.23 before they had Presbyters ordained to them and so before fixed Bishops when the Apostles had converted and congregated them they
for Holland he questioned if there was a Church among them or not or words fully to that Purpose Against which abuse of the Dr. the Bishop was fain to vindicate himself See page 124 125. Of his Posthumous Judgement Sect. 15. Moreover 5. We know not of almost any Bishops in England by whom men may be Ordained Four or five Reverend Learned men of that degree are commonly said to survive among us whom we much honour and value for their worth But as these are so distant and their residence to the most unknown so the rest if there be any are known to very few at all that I can hear of It s famed that many Bishops there are but we know it not to be true nor know not who they be and therefore it cannot well be expected that their Ordination should be sought If they reveal not themselves and their Authority and do not so much as once command or claim obedience from the generality of Ministers how can they expect to be obeyed If they plead the danger of persecution I answer 1. What Persecution do they suffer that are known above others of their way 2. If that will excuse them when we never heard of any that suffered the loss of a penny for being known to be a Bishop since the Wars were ended then it seems they take the Being of the Ministry and Churches to be but of small moment that are not worthy their hazzard in a manifestation of their power And if this excuse them from appearing it must needs in reason excuse others from knowing them obeying them and submitting to them Sect. 16. And when they shall declare themselves to be our Bishops they must in all reason expect that the proof of it as well as the naked affirmation be desired by us For we must not take every man for a Bishop that saith he is so They must shew us according to the Canons that the Clergy of the Diocess lawfully Elected them and Bishops Consecrated them which are transactions that we are strangers to If they take the secret Election of six or seven or very few in a Diocess to be currant because the rest are supposed to be uncapable by Schism 1. Then they shew themselves so exceedingly unjust as to be unmeet for Government if they will upon their secret presumptions and unproved suppositions cut off or censure so many parts of the Clergy without ever accusing them or calling them to speak for themselves or heâ—ring their Defence 2. And if upon such presumptuous Censures you make your selves Bishops besides the Canons you cannot expect obedience from those that you thus separate from and censure unheard Sect. 17. It s known that the English Bishops as Grotius himself affirmeth were chosen by the King according to the custom here the Chapter being shadows in the business And if the King may make Bishops he may make Presbyters and then Ordination is unnecessary But if you say that the Consecrators make them Bishops and not the Kings Election then Rome had many Bishops at once when ever three or four Popes were consecrated at once which marrs all succession thence dirived and then if some Bishops consecrate one and some another both are true Bishops of one Diocess and many Pastors may be thus Ordained to one Church Sect. 18. And it concerneth us before we become their subjects to have some credible Evidence that they are so Orthodox as to be capable of the place And the rather because that some that are suspected to be Bishops how truly I know not have given cause of some suspicion Either by writing against Original sin or by owning Grotius's Religion which what it was I have shewed elsewhere or by unchurching the Protestant Churches and Nullifying their Ministry that have not their kind of Ordination while they take the Roman Ordination to be Valid and their Church and Ministry to be true with other such like Sect. 19. And 6. If we should now when better may be had subject our selves to the Ordination and Government of the abolished Prelacy we should choose a more corrupt way of administration and prefer it to a more warrantable way That this way is corrupt is proved in the former Disputation That a way more warrantable may be had I shall prove anon Though submission to a faulty way in some cases of Necessity is excusable yet when we have our choice the case is altered Sect. 20. And a tender Conscience hath very great reason to fear lest by such voluntrary subjection they should incur moreover this double guilt 1. Of all the hurt that this corrupt sort of Episcopacy did before the abolition 2. And of all the hurt that it might do again if it were introduced which is neither small nor uncertain He that hath seen the fruits that it brought forth but for a few years before the abolition and weighs the arguments brought against it methinks should fear to be the restorer of it Sect. 21. If any man as Mr. Thorndike and others do shall write for a more regular sort of Episcopacy it s one thing to find a tolerable Bishop in his Book and another thing to find him existent in England For we know not of any New sort of Regulated Episcopacy planted and therefore must suppose that it is the Old sort that is in being Let them bring their Moderate forms into existence and then its like that many may be more inclined to submit to their Ordination but their moderate principles having not yet made us any Moderate Episcopacy I see not how we should be ever the more obliged for them to submit to the Old but rather are the more justified in disowning it when their own reformed modell is against it CHAP. VII The Ordination used now in England and in other Protestant Churches is Valid and agreeable to Scripture and the Practice of the Ancient Church Sect. 1. HAving already proved that the late English Bishops Ordination is not of necessity it is satisfactory without any more ado to them that would nullifie our Ministry and Churches that have not their Ordination But because we may meet with other adversaries and because in a case of so much weight we should walk in the clearest light that we can attain for the satisfaction of our own Consciences I shall further prove the Validity of our Ordination and the truth of our Call and Minstry and Churches Sect. 2. Argument 1. The Ordination is Valid which is performed by such Bishops as were instituted and existent in Scriture times But our Ordination used in England and other refoâ—med Churches is performed by such Bishops as were institutâ—d and existent in Scâ—â—pture times the refore such Ordination is Valid Thâ— Major will not be denyed being â—â—derstood with a supposition of other requisites that are not now in controversie For those that we have to deal with do grant that such Bishops as are mentioned Acts 20. 1 Tim. 3. Tit. 1. Phil. 1.1 and
and not till then we shall have perfect Holiness so when we come to Heaven and not till then we shall have perfect Vnity and Peace But till then I shall take that which you call Patching as my Duty and our great Benefit If you think one man have not a Negative voice we neither urge you to say that he hath nor so much as to seem to own his claim You shall have leave in the publike Register of the Association to put it under your hand that Not as owning the claim of the Presidents Negative voice but as yielding in a Lawful thing for Peace you do Consent to forbear Ordaining any without him except in Cases of Necessity This you may do without any shew of contradicting your Principles and this is all that is desired § 30. Quest. And may we not for peace sake grant them as much in point of Iurisdiction as of Ordination and Consent to do nothing without Necessity but when the President is one and doth Consent Answ. Either by Iurisdiction you mean Law making or Executive Government The first belongs to none but Christ in the substance of his Worship and the Circumstances no man may Vniversally and Vnchangeably determine of but pro re nata according to emergent occasions the Magistrate may make Laws for them and the Pastors may make Agreements for Concord about them but none should determine of them without need and therefore here is no work for Legislators the Usurpers that have grievously wronged the Church And for Executive Government either it is over the People or over the Pastors To give a Negative voice to the President of an Association of the Pastors of many Churches in Governing the People of a single Church is to set up a new Office a fixed Pastor of many Churches and to overthrow Government and introduce the noxious sort of Prelacy which for my part I intend not to be guilty of And for proper Government of the Pastors I know none but God and Magistrates that have that Power Every Bishop saith Cyprian and the Council of Carthage hath Power of his own will and is responsible for his Actions to God and none of us are Episcopi Episcoporum Bishops of Bishops But there is a Communion among Pastors and Churches to be exercised and so an avoiding or rejecting from Communion and this some call improperly a Government And in this for my part I should consent where peace doth require it that we will not agree upon the rejecting of any Pastor of our Association no more then to the Accepting or Ordaining of them without the President but in cases of Necessity and that just on the terms exprest about Ordination § 31. As for instance in a particular Church there is a Communion to be held among all the members though none of them but the Officers are Governors of the Church And in many cases where the Peoples Consent is needful its common to stand to a Major vote and so great a stress is laid on this that by many of the Congregational way the Government of the Church is said to be in the Major vote of the people and yet 1. This is indeed no Government that belongs to them but Consent to Communion or Exclusion and 2. No Scripture doth require a Minor part to stand in all cases to the decision of a Major vote nor give a Major vote any Rule over the Consciences of the Minor part shew us this voting power in Scripture And yet 3. All agree that upon natural Reasons and General Rules of Scripture the Churches are allowed yea obliged in lawful things for maintaining Vnity and Peace to stand to the judgement of a Major vote in Cases that belong to them to vote in though there be no particular word for it in the Scripture Even so Associate Pastors have not a proper Government of one another neither by Presidents or Major votes though over the people they have but are all under the Government of God and the Magistrate only And yet they may in acts of Consent about Communion or Non-communion with one another prudentially agree to take the Consent of the President or of the Major vote of Pastors or of both where Peace or Order or Edification requireth it except in cases of Necessity § 32. Quest. But what will you take for a Case of Necessity which you will except Answ. 1. If the President be dead 2. Or sick or absent and cannot come 3. Or if he be malignant and wilfully refuse to Consent that the Church be well provided for or Governed 4. And withall supposing that without the great hurt or hazzard of the Churches we cannot delay the business till he be one or do Consent 5. Especially if he be set in enmity against the welfare of the Church and by pretence of a suspending vote would destroy the Church and bring in unworthy hurtful persons or things In all such Cases of Necessity its time to lay by our humane Rules for peace and Order § 33. Object But who shall be judge of this Necessity Answ. The Magistrate only shall be the Compelling Iudge The people shall be the Discerning Iudges the Pastors shall at least have as much power as the People each of them shall Discern so far as they must obey and execute And God only shall be the final Iudge § 34. Object But this will but cause Divisions and Confusions while the President thinks one thing Necessary and the Pastors another and the People another Answ. I answered this before Reason must not be cast by and the Churches ruined and poyson and destruction taken in on pretence of such inconveniences If such a Case of difference fall out each man will execute as he discerneth or judgeth being to answer for his own actions and having none that can undertake to answer for him And when we all come to the Bar of God for final Judgement he that was in the right shall be justified and he that falsly pretended Necessity against duty shall bear the blame § 35. Object But in the mean time the Churches will be divided Answ. 1. I told you there is no more hope of â— perfect Vnity on earth then of perfect Holiness 2. When two evils are before us though neither must be chosen for Evil is not an Object of choice unless as seeming good yet the Greater Evil must be first and most studiously repelled And the deformity and destruction of the Churches and the casting out of the Gospel and Worship of God is a greater Evil then disorder about good actions and differences about some Circumstances of Necessary works § 36. All this that I have said about the Negative de facto though not de jure that I would have Consented to for peace I intend not to extend to those Cases and Countries where peace requireth it not but rather the contrary muchâ—less to encourage any to think such a Negative Necessary in it self Some things may be Lawfully
of which was in some one City there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such was the Primitive Bâ—shop and doubtless the first Bishops were over the community of Presbyters as Presbyters in joint relation to one Church or Region which Region being upon the increase of believers divided into more Churches and in after times those Churches assigned to particular men yet he the Bishop continued Bishop over them still For that you say he had a Negative voice that 's more then ever I saw proved or ever shall I believe for the first two hundred years and yet I have laboured to enquire into it That makes him Angelus princeps not Angelus praeses at Dr. Reignolds saith Calvin denies that makes him Consul in Senatu or as the Speaker in the house of Parliâ—ment which as I have heard that D. B. did say was but to make him fore-man of the Iury. Take heed of yeilding a Negative voice Aâ— touching the Introduction of ruling Elders such as are modelled out by Parliament my judgement is sufficiently known I am of your judgement in the point There should be such Elders as have power to preach as well as rule I say power but how that will be effected here I know not except we could or would return to the Primitive nature and constitution of particular Churches and therefore it must be helped by the combination of more Churches together into one as to the matter of Government and let them be still distinct as to Word and Sacraments That is the easiest way of accommodation that yet occurs to my thoughts Sir I fear I trouble you too long but it is to shew how much I value you and your Letters to me for which I thank you and rest Yours in the best bonds R. Vines Septemb. 7. THough Mr. Vines here yield not the Negative Voice to have been de facto in the first or second age nor to be de jure yet he without any question yielded to the stating of a President durante vita if he prove not unworthy which was one chief point that I propounded to him And I make no doubt but he would have yielded to a voluntary Consent of Presbyters de facto not to ordain without the President but in case of Necessity But thâ—t I did not propound to him And the difficulties that are before us de facto in setting up a Parochiall Episcopacy which he mentioneth I have cleared up already in these papers shewing partly that the thing is already existent and partly how more fully to accomplish it All would be easie if Holy Self-denying Charitable hearts were ready to entertain and put in execution the honest healing Principles that are before us and obvious to an ordinary understanding Or if still the Pastors will be contentious if Holy Peaceable Magistrates would seriously take the work in hand and drive on the sloathful and quarrelsome Ministers to the performance of their duty The Episcopacy of the Protestant Churches in Poland ADrian Regenvolscius Histor. Ecclesiast Sclavonicar Provinc lib. 3. page 424. N. B. Quoniam à prima Ecclesiarum in minoris Poloniae Provincia Râ—formatione usu consuetudine receptum est ut è senioribus hisâ—e omnium Districtuum quorum nomina 36. recensuimus unus Primarius sive in ordine Primus qui vulgo Superintendens Ecclesiarum minâ—ris Poloniae vocatur Synodisque Provincialibus praesidet totius Synodi Provincialis authoritate consensu ac suffragiis eligatur ac non quidem per impositionem manuum propter evitandam Primatus alicujus suspicionem aut juris ac potestatis alicujus in caeteros seniores speciem benedictione tantum fraterna apprecatione Officiorum quae hocce concernunt munus praelectione piisque totius Synodi precibus Regiminis duntaxat Ordinis boni in Ecclesia Dei causa inauguratur ad declaratur Nomina Primariorum â—orum Seniorum sive Minor Polon Ecclesiarum superintendium The Churches of the Bohemian Confess called Vnitatis Fratrum have among the Pastors of the Churches their Conseniors and Seniors and one President over all Id. Regen Vols p. 315. Seniores sive superattendentes Ecclesiarum Bohemicarum Moravicarum c. plerumque è Consenioribus eliguntur ac per impositionem Manuum publicamque inaugurationem in munus Senioratus ordinantur ac consecrantur Et longa consuetudine in Ecclesiis trium harum provinciarum receptum est ut è senioribus unus Primarius sive in ordine Primus quem vulgo illi Praesidem vocant non eligatur quidem nec peculariter Ordinetur sed post decessum aliorum ipso Ordinationis tempore prior succedat FINIS The Fourth DISPUTATION Of a Form of LITURGY How far it is Necessary Desirable or Warrantable In order to a Peace between the Parties that differ herein and too uncharitably prosecute their difference By Richard Baxter LONDON Printed by Robert White for Nevil Simmons Bookseller in Kederminster Anno Dom. 1658. Qu. Whether a stinted Liturgy or form of Worship be a desirable means for the Peace of these Churches UNnecessary prolixity is not so acceptable to the Reader that loves both Truth and time but that I may take it for granted that you desire me to leave out superfluities in this Dispute 1. The Etymologists shall be better agreed among themselves of the derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before I will trouble you with their judgements But we are commonly agreed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for any Ministration but more strictly and usually for a publick Ministration or any work of publick office and yet more strictly from the Septuagint Ecclesiastick writers have almost confined it to Holy Ministration or publick service or Worship of God The several uses of the word in Scripture and prophane and Ecclesiastick Writers you may find in so many Lexicons at pleasure that I shall pass by the rest Bellarmine doth too grosly pretend that when it s applied absolutely to holy things the word is taken alwayes in the New Testament for a Ministration in sacrificing A little observation may confute that mistake Nor is it agreeable either to Scripture or the use of the Antient Church to call only Forms of publick worshâ—p that are written by the name of a Liturgy Whether it were Form or no Form Writren or not written Premeditated or extemporate Words or Actions all the Publick holy Ministration or service of God was of old called The Churches Liturgy And so men may be for a Liturgy that are not for a Prayer Book But latter times have most used the word for those stinted forms that some call Offices containing both the Rubrick or Directory and the Form of words prescribed as the matter of the service And seeing that those that now we speak to understand it in this sense we must speak as they do while we are speaking to them 2. Note that it is not any one part of Publick Worship that we speak of alone
either Prayer Praise or other part but we speak of the whole frame and therefore of a Liturgy or Prescribed words in General because that is the controversie that the times call us to decide That which I take to be the Truth and usefull to our Healing I shall lay down in these ten Propositions following Prop. 1. A stinted Liturgy is in it self Lawfull 2. A stinted Liturgy in some parts of publick holy service is ordinarily necessary 3. In the Parts where it is not of Necessity it may not only be submitted to but desired when the Peace of the Church requireth it 4. There is so great dâ—fference between Ministers and People and Times that it may be convenient and eligible to some at some times and unfit and not eligible to others and at other times 5. The Ministers and Churches that earnestly desire it should not by the Magistrate be generally or absolutely forbidden the use of a convenient prescribed Liturgy 6. To prescribe a frame of stinted service or Prayer c. and lay a Necessity or the Peace of the Church upon it and to punish siâ—ence suspend excommunicate or reproach the able peaceable godly Ministers or people that justly or unjustly scruple the using of it is so great a sin that no conscionable Ministers should attempt it or desire it nor any godly Magistrate suffer it 7. The safest way of composing such a Publike Form is to take it all for matter and words out of the Holy Scriptures 8. Yet is not this of such Necessity but that we may join in it or use it if the form of words be not from Scripture 9. The matter of a common Liturgy in which we expect any General Concord should not be any unnecessary things much less things doubtfull or forbidden 10. Forms of Publick Prayer should not be constantly used by Mâ—nisters that are able to pray without them and none else should be admitted ordinarily to the Ministry but such as are able competently to pray without such Forms unless in great Necessities of the Church These ten Propositions are the summ of all that I shall trouble you with which I shall now review and prove in order Prop. 1. A Stinted Liturgy is in it self lawful This is thus proved Argument 1. That which is not directly or consequentially forbidden by God remaineth lawfull A stinted Liturgy is not directly or consequentially forbidden by God therefore it remaineth lawfull The Major is undoubted because nothing but a Prohibition can make a thing unlawfull Sin is a transgression of a Law Where there is no Law there is no transgression And yet I have heard very Reverend men answer this that it is enough that it is not commanded though not forbidden Which is plainly to deny both Scripture and Civil Principles Precept makes Duty or a Necessity ex praecepto Prohibitions make an action sinfull which is prohibited as Precepts prove an Omission sinfull of the Duty commanded But Licitum which is between Duty and sin is that which is neither commanded nor forbidden And such an act is not Actus Moralis being neither good nor evill Here note these two things 1. That though we say that a Liturgy is in it self lawfull and that all things not forbidden are Lawfull yet in the actuall exercise hic nunc it will be hard to find one actuall use of it which is not a duty or a sin For though I am not of their mind that think every act both simply and respectively considered is a duty or a sin For 1. then every act must be Actus Moralis and so deliberate and chosen which is not true as for instance the winking of the eye c. 2. Then nothing were indifferent 3. Then every act must have a Reason for it 4. And the Consciences of Christians must be perpetually tormented as e. g. to give a reason when I walk why I set the right foot forward before the left or when two eggs of a bigness are before me why I take one rather then the other these are not moral acts Yet I must needs think that in the worship of God its hard to imagine such a case in which the using of a Liturgy will do neither good nor harm Or in which a man cannot discern whether it be like to do more good or harm and so make it the matter of election or refusal And therefore as Paul makes Marriage indifferent in it self when its hard to find a case in which it shall not be a duty or a sin to particular persons so say I of the point in question and yet possibly sometime such cases there may be A man sometimes in Prudence may find that constantly to use a form would be to him a sin by reason of the ill consequents and so it would be constantly to disuse it And therefore may find himself bound by accident sometimes to use and sometimes to disuse it And yet may see no reason at all as to the particular day and hour why he should use or disuse it this day rather then another or in the the Morning rather then the Evening 2. Note also that God being the supream Lawgiver of the Church having by Moses given a Law to Israel did in general command Deut. 12.32 that they should add nothing thereto nor take ought therefrom And consequently we may conclude it prohibited under the Gospel Nay indeed the very prohibition of self-idolizing makes it a sin for any man to arrogate that Legislation which is the Prerogative of God For that were to deifie himself And so this General prohibition doth make all unwarrantable Additions to be sinfull that is all Additions which God hath not authorized men to make But then such additions are not sinfull formally because not commanded but because forbidden by the General prohibition of not adding Now for the Minor that a stinted Liturgy is not forbidden we need no other proof then that no Prohibition can be produced If it be prohibited it is either by some special Prohibition or by the General prohibition of not adding But it is by neither of these therefore not at all Speciall prohibition I never yet saw any produced God hath nowhere foâ—bidden a form of Prayer And the General prohibition of not adding extends not to it For 1. It is the Worship of God which is the matter that we are there forbidden to add But the Praying with a form or without a form as such are neither of them any part of the worship of God nor so intended as we now suppose by them that use it It is but an indifferent Mode or Circumstance of Worship and not any part of Worship 2. If Prayer with a form be an Addition to Gods Worship then so is praying without a form for God only Commands Prayer but neither commands a form nor that we forbear a form But the Consequent is false as the Opponents will confess therefore so is the Antecedent 3. Undetermined mutable Modes and Circumstances
are none of the prohibited Additions but left to humane determination But such is the form in question God hath bid us Preach but not told us whether we shall study a form of express words alwayes before hand but left that to prudence more instances will be added under the next Argument and therefore I shall now forbear them Argum. 2. The Prudential Determination of such Modes and Circumstances of worship as God hath left to humane Determinanation is Lawfull A stinted form or Liturgy may be such a Determination therefore a stinted form or Liturgy may be or is in it self lawfull The Major is past doubt if the Hypothesis be first proved that some modes and circumstances of worship are left to humane Prudential Determination And that 's easily proved thus Those Modes or Circumstances of worship which are Necessary in Genere but left undetermined of God in specie are left by God to humane Prudential Determination else an Impossibility should be necessary But many such there are that are Necessary in Genere but left undetermined of God in specie therefore many such are left to humane Prudential Determination The Minor is sufficiently proved by instances God hath made it our Duty to Assemble for his Publick Worship But he hath not told us in what place nor in what seats each person shall sit Yet some place is necessary and therefore it is left to mans Determination Nor hath he tied us for weekly Lectures to any one day nor on the Lords day to begin at any one certain hour and yet some day and hour is necessary which therefore man must determine of So God hath commanded us to read the Scriptures But hath not told us whether they shall be printed or written whether we shall read with Spectacles or without what Chapter we shall read on such or such a day nor how much at a time Ministâ—rs must preach in season and out of season But whether they must stand or sit or what text they shall preach on or how long and whether in a prepared form of words or not whether they shall use notes or not or use the Bible or recite texts by memory c. none of these things are determined by God and therefore are left to humane prudential determination Abundance of such undetermined circumstances may be enumerated about Singing Praying Sacraments and all duties Now that the form of Liturgy is of this nature is manifest God hath bid us Pray but whether in fore-conceived words or not or whether in words of other mens first conceiving or our own or whether oft in the same words or various and wheâ—her with a Book or without these are no parts of Prayer at all but only such undetermined Circumstances or Modes as God hath left to our prudential Determination And the forementioned Instances about Reading Preaching Singing c. are as pertinent to our question as this of Prayer they being all parts of the Liturgy or publick service as well as this Argum. 3. There are many express Examples in Scripture for forms of Gods service therefore they are unquestionably lawful The Psalms of David were of common use in the Synagogues and Temple-worship and also in Private and indited to such ends Hezekiah commanded the Levites to sing Praise unto the Lord with the words of David and of Asaph the seer 2 Chron. 29.30 The 92. Psalm is entitled A Psalm or song for the Sabbath day Psal. 102 is entitled A Prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord. The rest were of ordinary publike use Psalms are Prayers and Praises to God for the most part and both as Prayers and Praises and as Psalms they are part of the Liturgy 1 Chron. 16.7 On that day David delivered first this Psalm to thank the Lord into the hands of Asaph and his brethren The song of Moses is delivered in form Exod. 15. And the Saints in the Revelations 15.3 are said to sing the song of Moses Numb 10.35 36. there is an oft-repeated form of Moses prayer There is a form for the people Deut. 21.7 8. Iudg. 5. there is Deborahs Song in form There is a form of Prayer Ioel 2.17 Abundance more may be mentioned but for tediousness I shall now only add 1. That the Lords Prayer is a form directed to God as in the third person and not to man only as a Directory for prayer in the second person it is not Pray to God your Father in Heaven that his Name may be hallowed his Kingdom come c. But Our Father which art in Heaven Hallowed be thy Name c. And it seems by the Disciples words that thus Iohn taught his Disciples to pray Luk. 11.1 So that we have in the Scripture the mention of many set forms of service to God which therefore we may well use Argum. 4. It is lawful to pray to God in the set words that we find in Scripture but so to pray in the set words of Scripture is a form therefore a form is Lawful I do not here plead example as in the last Argument but the Lawfulness of praying in Scripture words They that deny this must be so singular and unreasonable as that there is no need of my confutation for the manifesting of their error And that it is to us a set form if we take it out of Scripture as well as if we compose it or take it out of another Book is past all question A multitude of the prayers of holy men are left on record in the Scripture beside those that were the prescribed forms of those times He that will but turn to his Concordance to the word O Lord and then to all the cited Texts shall find many score if not hundred Texts that recite the prayers of the Saints which when we use we use a form which we there find written Argum. 5. Christ hath left us his Approbation of such forms therefore we may use them His Approbation is proved 1. By his owning and citing Davids Psalms Luk. 20.42 24.44 c. 2. By his using a Hymn with his Disciples at the Passover or Eucharist which we have great reason to think was a form that had been of use among the Jews But however if Christ had newly then composed it yet was it a form to his Disciples 3. By his thrice repeating the same words in his own prayer 4. By his teaching his Disciples a form as Iohn taught his 5. By his never expressing the least dislâ—ke of the old Jewish custom of using forms nor doth Scripture anywhere repeal it or forbid it 6. The Apostles command the use of Psalms and Hymns which cannot be ordinary in the Church without forms All this proveth Christs approbation Argum. 6. If it be lawful for the people to use a stinted form of words in publike prayer then is it in it self lawful for the Pastors but it is lawful for the people for
do more hurt by breaking the Churches peace then they do good by converting souls But who was it that laid these snares in their way Who laid the Churches peace upon your inventions Had not the Church a sure Rule and an happy order and unity and peace before your Common prayer Book or Ceremonies were born Why must the Church have no peace but upon such terms Who made this Necessity that all men must be taken for intolerable schismaticks that dare not stint themselves in the publick worship by your impositions Will you not be confounded before God when these Questions must be answered The Church might have kept both Peace and her Pastors if you had let all alone as the Apostles left it and had not turned the forms of your Devotions to be a snare for others 9. And it is great unmercifulness to the Souls of particular men when you will drive them into such snares and câ—mpell them to go against their consciences in indifferent things what ever is not of faith is sin And whether they believe it good or bad you will compell them to practise all that you impose Have you not Consciences your selves Do you not know what it is for a man to be driven against his Conscience If not you are no Christians and then no wonder if you want the Charity and compassion of Christians and so easily for nothing abuse and injure the Christian cause 10. And in thus doing you deal unjustly and do not as you would be done by You would have Liberty your selves now to use a Liturgy And why should not others have Liberty to disuse it Either you take it for a thing Necessary in it self or for Indifferent If as Necessary then you are so much the more arrogant and injurious to the Churches and your usurpation is the more intolerable and you do much to Justifie them that deprive you of your own liberty For I know no Liberty that you should have to make universal Laws for the Church or to make new duties by your own meer wills or turn Indifferent things into Necessary and so to multiply our work and burden and danger and to silence suspend or excommunicate all that dare not submit to your usurped Dominion But if you take it for a thing in it self Indifferent whether we pray in a Form of prescribed words or not then as we are content that you have your Liberty on one part you have as just cause to allow us our liberty on the other and to do as you would be done by 11. And by these Impositions you set up a New Office or Power in the Church Consisting of a New Legislation and a Government of the Church by such new humane Laws We know no Law-giver but 1. Christ as to universal Laws of standing necessity to the Churches in the matters of Salvation And 2. Magistrates to make by-laws under Christ for a just determination of those mutable circumstances that ought to be determined by humane Prudence and 3. The Ministers or Pastors of particular Churches to direct and guide the people as there is cause As for Bishops or Councils we know of no Legislative Power that they have over their Brethren though Agreements they may make which may be obligatory 1. by consent as other contracts 2. and in order to unity where the case requireth such Agreements But to set up a New sort of Jurisdiction in the Church by Legislation to make Forms and Ceremonies obligatory and by Executions to punish Pastors that will not practise them is a dangerous device 12. Lastly by this means you will harden the Papists that by their Inventions and Impositions have divided the Church and been guilty of so much usurpation and tyrannie For how can we condemn that in them that is practised by our selves And though in number of Inventions and Impositions they exceed yet it is not well to concur with them in the kind of unnecessary Impositions and so far to Justifie them in their injury to the Church If none of these or other Reasons will alloy the Imperious distemper of the Proud but they must needs by a usurped Legislation be making Indifferent things become necessary to others and domineer over mens Consciences and the Church of God we must leave them to him that being the Lord and Lawgiver of the Church is Jealous of his Prerogative and abhorreth Idols and will not give his glory to another and that delighteth to pull down the Proud and humble them that exalt themselves But yet how far an Agreement or voluntary Consent of the Churches is desirable as to a Liturgy I shall shew more anon Prop. 7. THE safest way of composing a stinted Liturgie is to take it all or as much as may be for words as well as matter out of the Holy Scriptures Reas. 1. This way is least lyable to scruple because all are satisfied of the infallible Truth of Scripture and the fitness of its expressions that are not like to be satisfied with mans And it is a laudable disposition in the Creature to prefer the words of God before all other and therefore not to be discouraged in any Reas. 2. This way tends most to the peace of the Church All will unite in the words of God that will not unite in the forms and words of men If they understand not a word of God yet knowing it to be true they will not quarrel with it but submit But if they understand not the words of men they will be ready to suspect them and so to quarrel with them and so the Churches peace will be broken Besides the judgements of men being fallible many will suspect that its possible there may be some error in their forms though we see them not and God should be worshiped in the surest way Reas. 3. There is no other words that may be preferred before the words of God or stand in Competition with them and therefore me thinks this should easily be decided Object But the Scripture hath not forms enough for all the Churches uses Answ. It hath matter and words for such Forms Without any additions save only terms of Connection the sentences of holy Scripture may suffice the Church for all its uses as to forms Object But men may speak untruths in Scripture words if they will and by misplacing and misapplying them may make them speak what was never meant in them Answ. But 1. When they use no expository terms of their own but meerly recite the words of Scripture the perverting them will not be so easie or common And 2. When they have placed them how they please the people are left at liberty 〈…〉 to the sence they have in the 〈…〉 to what mens misplacing 〈…〉 put upon them when we professedly make our forms out of Gods word we do as it were tell the people that they must give each sentence its proper interpretation as it s meant in Scripture because we pretend not to change it
but to use it But when it s our own words that we compose our own imposed forms in the people are left more uncertain of the soundness For the maker is the Interpreter Object But the Church hath antient venerable foâ—ms already and who may presume to alter them Answ. 1. Hath it any that are more Ancient or more venerable then the Scripture undoubtedly it hath not nor any but must stoop to Scripture 2. All that is in the words of Scripture we are contented be continued at least 3. If it were lawful for the first devisers or compilers of these Forms to make a new Liturgy when the Church had so many before then is it lawful for others to do the like And if the compilers of the first of those Liturgies might make a new one in their own words why may not others make a new one in the Scripture words that will be new only as to the connexion of Sentences 4. The Church of Rome that is most for their forms have yet so often innovated that they have no reason to condemn it in others Prop. 8. THough it be safest and most venerable in Scripture words yet is not this of so great necessity but that we may lawfully use a Liturgy that is not thus taken out of Scripture As long as the matter is agreeable to Scripture it is more for Conveniency then necessity that the words be thence as is easily proved 1. In our Preaching we judge it lawfull to speak words that are not in the Scripture therefore by parity of reason we may do so in Prayer 2. In our extemporaâ—â— Prayers we judge it lawfull to use our own words that are 〈…〉 out of Scripture therefore we 〈…〉 〈…〉 strange to Scripture language that 〈…〉 Phrases may be more edifying to 〈…〉 4. Words are but to express our minds If therefore our words are congruous expressions of sound and well ordered conceptions they are not only lawful but convenient And therefore it is not warrantable for any man to quarrel with expressions because they are not Scriptural nor to scruple the use of Liturgies because the forms are not in the words of Scripture Prop. 9. THE matter of a common Liturgy in which we expect any general Concord should not be any doubtfull or unnecessary things 1. It should impose no doubtfull or unnecessary ceremonies of which I shall speak by it self in the next Disputation 2. It should not restrain men needlesly in things indifferent by determining of mutable circumstances as time place gesture vestures words c. Of which also in the next 3. It should not make those things to be of general indispensable immutable necessity that are but sometimes necessary or meet but Pastors should have their Liberty to vary them as there is occasion 4. Much less should any thing Materially dubious and uncertain be put in For God will be worshipped in knowledge and faith And as is said before the Church will be divided and the Consciences of men ensnared by laying so much on unnecessary things And therefore though such imposers pretend to a perfecter Unity and Concord then in a few Generals or Necessaries can be had yet they will find they miss their mark Prop. 10. HVmane Forms of publick prayer or other worship excepting the fore-excepted Necessary cases as Psalms c. should not be constantly used by Ministers that have their liberty and are able to pray without them Nor should any be ordinarily admitted into the Ministry except in the great necessities of the Church that are not able to pray without such forms In this Proposition are these considerable points implyed and expressed 1. That it is not unfit to have forms by the common Agreement of the Pastors to be used when its meet as is before and after expressed There are few Nations in the world so well provided for with able Ministers but that some places must be supplied with men that have need of forms of Prayer if not of Preaching composed by others And therefore it is fittest that such should have Forms that are Agreed on by all And therefore I doubt not but when we came newly out of Popery and had not a full supply of preachers it was a wise and lawfull course to compose a common form of Prayer For 1. It will be the surest way to keep out unsoundness and abusive passages when nothing is allowed as a publick form but what hath obtained the common consent 2. It will be the way of fullest concord when forms are necessary there is more of Concord in it to have one â—that is approved sound then to have as many as men please 3 The Churches may the better know whom to hold communion with in Prayer though the Pastors may be unable to pray without forms when they know the substance of their Prayers 4. The Magistrate may the better do his duty and be responsible for the service that is offered to God even by the weakest Pastors and see that Gods name be not abused It is therefore desirable that a Common Liturgy be extant 2. And for the use of it let these Rules contained in the Proposition be observed 1. â—et no man be ordained a Minister that is not able to Pray without a Form in such a manner as is not dishonourable to the worship of God unless the Necessity of the Churches shall require it All friends of the Church will agree to this that the Church have the ablest Pastors that can be got 2. But because it is not to be hoped for that all the Churches can be thus supplied at least in haste if the Orâ—â—iners or Approvers shall appoint any to the work in Wales or other necessitous places that are not able competently to administer Sacraments c. without a Form of Prayer let them tye such to use the Form Agreed on 3. If they approve only of such as are able to do it without a form but yet so weakly some of them as is less to the Churches Edification then the form would be let such be advised sometimes to use the Form and sometime to forbear it till they are more able 4. And that it may be no dishonour to the publick Form that it is used only by the weak let the Ablest Ministers sometime use it but with these cautions 1. Let them not be compelled to it against their judgements but perswaded 2. Let not the ablest use it so frequently as the weak unless their own judgement require it Let the weaker use it ofter and the Abler more seldom 5. Let neither of them that can competently worship God without it use it Constantly but sometime use it and sometime forbear it And this is the main point that I intend in this Proposition and therefore shall now briefly give my Reasons for Reas. 1. The constant use of forms and so of Ceremonies and any Indifferent things doth potently tend to perswade the people that they are matters of Necessity and
exercises He hath indeed given us the Lords Prayer which is our Rule for matter and Method and a lawfull form for words but he hath not tyed us to this only nor told us what words we shall use besides this whether we shall use words long before premeditated call'd a form or only such as are immediately or neer before our speaking premeditated or in speaking adapted to the matter in hand whether our premeditated prayers shall be expressed in our own words or such as are prescribed us by others whether such forms shall be expressed in Scripture words or not whether we shall sing the Psalms of David or compose any Evangelical Hymns our selves whether many Churches shall use one and the same form of words or various whether our Sermons and Catechisms and Confessions of faith shall be a studied or prescribed form of words or the matter and method only studied c These with many other such like are left by God as things undetermined that men may determine of them prudentially as occasions require according to his directions § 17. 11. He that hath commanded us to express our minds in severall cases about his worship as in Confession of our sins in Profession of our faith in choosing of our Pastors in Consenting to the casting out or taking in or restoring of members in renewing promises of obedience and the like hath hereby made a Profession necessary in general and so hath made it our duty to signifie our Consent in all these cases by some convenient sign For mans mind is not known to others but by signs But he hath not tied us absolutely to any particular sign If a Confession of faith be read and we are called to signifie our Consent or if we are called to signifie our Consent to be Church members or to be guided by our Pastors or submit to Discipline God hath not tyed us in such Cases whether we shall signifie this Consent by speaking or by subscribing our names Isa. 44.3 4 5. or by lifting up the hand or by laying it on a Book as in swearing or by standing up or such like A sufficient signification or Profession of our minds is necessary but the special sign is left to our own or our Governors determination Of which I shall speak more anon § 18. To this end and on these terms was the sign of the Cross used heretofore by Christians and to this end they used standing in publick worship every Lords day forbidding kneeling and afterward standing up at the Creed as also adoring with their faces towards the east c. They used these only as significations of their own minds instead of words As the Prophets of old were wont by other signs as well as words to prophesie to the people And as Eusebius tells us how Constantine measured the length and bredth of a man on the earth with his spear to tell the Covetous how little must serve them only a grave place after death And I dare not condemn the Cautelous use of such Professing signs as these Though the tongue be the chief instrument yet not the only instrument to express the mind and though words be the ordinary sign yet not the only sign Dumb men must speak by other signs And usually more silent signs are fitter for Assemblies to avoid disturbance And sometimes more Permanent signs as subscription or a stone or pillar of Remembrance as Iosh. 24 c. are more desirable And this is left to humane prudence § 19. And therefore I durst not have reproved any of the ancient Christians that used the sign of the Cross meerly as a Professing signal action to shew to the Heathen and Jews about them that they believed in a Crucified Christ and were not ashamed of his Cross. The occasionall indifferent use of this when it is meerly to this end I durst not have condemned Nor will I now condemn a man that living among the enemies of a Crucified Christ shall wear a Cross in his hat or on his breast or set it on his doors or other convenient place meerly as a professing sign of his mind to be but instead of so many words q. d. I thus profess my self the servant of a Crucified Christ of whom I am not ashamed Whether these things be fit or unfit the time place occasion and other circumstances must shew but the Lawfulness I dare not deny § 20. 12. He that hath commanded us to celebrate the publick worship and to preach pray praise God c. doth imply in this command that we must do it in some Gesture or other For it is impossible otherwise to do it But he hath not tied us to any one In prayer we may kneel or stand In singing Praises and Petitions to God we may kneel stand or sit At the Lords Table though we have an exmaple of sitting at the celebrating and receiving that Sacrament yet no express command nor a certain obligation It is therefore left to humane prudence to order our gestures by the general Rules of Order Decency Edification c. in Preaching Praying Hearing Singing Receiving c. For God hath not tied us himself to any one particular gesture § 21. 13. God that hath required us to celebrate his worship doth imply that we must do it in a decent Habit Nakedness is a shame Cloathing we must wear but he hath not told us what it must be Whether Linnen or Woollen whether black or white or of what shape and fashion This therefore is left to humane Prudence § 22. 14. God that hath commanded us to celebrate his Praise and other publick worship hath left it to our Liberty and Prudence to make use of such Helps of Nature or of Art as may most conduce to further our obedience and stand in a due subserviency to his institutions As for instance he that hath commanded us to study his word and works hath not prescribed me a certain Method for my studies nor told me what Languages or Sciences I shall learn or first learn nor what Authors I shall read in Logick Physicks Metaphysicks c. It is implyed that in all I use the best helps and in the best order that I can So he that bids me read the Scripture hath not tyed me to read only a Printed or only a Written Bible nor to read with spectacles or without He that hath commanded me to Preach hath not told me whether I must write my Sermon before or not or use Notes for the help of my memory or not but hath left these to be determined as general Rules and emergent accasions and circumstances shall direct us And he that hath commanded us to preach and pray hath not told us whether we shall use the help of a Book or not nor whether we shall use an hour-glass or a clock to measure our time by He that hath commanded us cheerfully and joyfully to sing his Praises hath not told us whether we shall use the meeter or
powers contradicted And certainly all such disuse began with a few and proceeded further we are allowed then to disuse such things § 12. It would grieve a man that loves the Church to hear the name of the Church abused by many dark though confident disputers when they are pleading for their Ceremonies and Holy dayes and laying about them with the names of Schismaticks against all that will not do as they do O say they These men will separate from the Catholick Church and how then can they be the Children of the Church And 1. Which is it that is called by them the Catholick Church Little do I know nor am able to conjecture Did the Catholick Church make the English Common-Prayer Book what were the then Bishops in England that consented in that work the whole Church of Christ on earth God forbid Or did ever any General Council authorize it I think not And if they would tell us what General Council commanded Christmas Day or Kneeling at the Sacrament c they would do us a pleasure but I think they will not § 13. And 2. What if these things had all been commanded by a General Council May not a man disuse them without separating from the Church I think as good as you are you do some things your selves that God himself hath forbidden you to do and yet will be loth to be therefore taken for men that separate either from the Church or God And when you read the Books of Heathen Philosophers when you adore not toward the East or when you pray receive the Sacrament Kneeling on the Lords Dayes would you be taken to separate from the Catholick Church for crossing its ancient customs or Canons But these perverse and factious reasonings we must hear to the dishonour of Christianity and Reason it self and that from men that scorn the supposed meanness of others yea and see poor souls seduced into separation by such empty words And this is one of the present judgements on this land CHAP. X. Prop. 10. If it be not our Lawfull Governours that command us but usurpers we are not formally bound to obey them though the things be lawfull which they command § 1. WE may be bound by some other Obligation perhaps to do the thing which they command us but we are not formally though sometime Materially bound to obey them For it is not formally obedience unless it be done eo nomine because commanded or for the Authority of the Commander If the Pope or any usurper should command me to pray or to give alms I will do it but not because he commandeth me but because God commandeth me and therefore I will not obey him but God But if a Parent or Magistrate or Pastor command it me I will do it both because it is commanded me by God and them and so I will obey both God and them If an usurper command me to do a thing in it self indifferent I will not do it because he commandeth it but yet if accidentally it become my duty by conducing to anothers good or avoiding their offence or hurt or any other accident I will use it for these ends though not for his command § 2. The Pope 1. As the Vice-christ or universall Head is an usurper and therefore hath no authority to command me or any man in that relation the smallest Ceremony 2. The Pope as Patriarch of the West is an humane creature and not of Divine institution and was indeed a sinfull institution from the first of his creation but if it had been otherwise yet since is that Patriarchship become unwarrantable since he hath forfeited it and the world hath found the mischiefs of it So that no man is therefore bound to use one lawfull Ceremony because the Pope as Patriarch of the West commandeth it 3. If this were not so yet Brittain and Ireland were from the beginning none of his Patriarchate nor did at Nice consent to it and therefore have the less appearance of any obligation § 3. The Authority of General Councils cannot be pretended as obliging men in Conscience to the English Ceremonies 1. Because indeed General Councils are not a superiour Power for proper Government of the Church having authority to command particular Bishops or Synods as their subjects but they are only necessary for Union and Communion of Churches and mutual assistance thereby and so their Canons bind but by virtue of the General commands that require us to maintain the Unity and Communion of the Churches § 4. And 2. If it were otherwise there is few if any of these Ceremonies that are commanded by any true General Council They that can prove any such thing let them do it but till we see it we will not be forward to believe it Yea 3. Some of them General Councils have made Canons against as I before shewed in the Case of Kneeling at the Sacrament on the Lords dayes And therefore the neglecters of our Ceremonies sin not against a General Council § 5. The Common plea is that we are bound to use these Ceremonies in obedience to the Church of England and that we are not true sons of this Church if we refuse it But what is it that is called by them The Church of England In a Political sense I know no such thing as a Church of England or of any Nation on earth that is There is no one Society united in any one Ecclesiastical Soveraign that can truly be called the Church of England or of any other Nation The whole Catholick Church is One as united in Christ the Head And every particular Chuâ—ch associated for personal Communion in Gods Worshâ—p is one being a part of the Catholick Church and united in and individuated by their relation to their several Pastors But a National Church under one chief Ecclesiastick Government I find no mention of in Scripture but contrarily the Churches of Judaea Galatia c. or any other Countrey where there were many are alway mentioned in the Plural number and never called one Church § 6. Yet will we quarrel with no men about meer names or words If by a National Church â— be meant any of these following we acknowledge that there is such a thing 1. If all the particular Churches in a Nation do Associate for Communion and mutuall assistance and so use to meet by their officers in one National Assembly I confess the Association usefull if not necessary and the Assemblies to be maintained and for unity sake obeyed in things lawfull And though Scripture call not such National Associations by the name of a Church in the singular number yet we shall leave men to their Liberty in such names If all the Schoolmasters in England should hold General Assemblies to agree what Books to read in their Schools c. if any man would therefore call all the Schools in England in the singular number by the name of the School of England I would not differ with him for a
between you and your Brethren for so they are is too much known to friends and foes at home and abroad and too much daily manifested by each side Shall it still continue or would you have it healed If it must continue tell us how long and tell us why Would you have it go with us to Eternity and will you not be reconciled nor dwell with us in Heaven It is not in your Power to shut us out And will you not be there if we be there Or do you think there will be any Discord where Love is Perfected and we are One in God If you can be content to be saved with us and believe that all of both Opinions that truly love and fear the Lord shall live there in dearest Love for ever how can you chuse when you forethink of this but Love them now that you must for ever Love and long to be reconciled to them with whom you must there so harmoniously accord You know that Earth is our preparation for Heaven and such as men would be there they must begin to be here As they must be Holy here that ever will there see the Lord in Holiness so must they here be Loving and Peaceable that ever will live in that perfect heavenly Love and Peace And why is it that the distance must be so great Are we not all the Children of one Father Have we not all the same God the same Redeemer the same Spirit in us if we are Christians indeed Rom. 8.9 Are we not in the same Baptismal Covenant with God Have we not the same holy Scripture for our Rule and are we not in the same universal Church and of the same Religion some of you say No to the grief of your friends and the shame of your own understandings and uncharitableness I beseech you bear it if I touch the sore For my work is Healing and therefore though it Must be touch't it shall be as gently as the case will bear If I may judge by such as I have had any opportunity to know I must say that the distance on your part is continued in some by confused apprehensions of the case and not distinguishing things that differ In some by discontents of mind and too deep a sense of worldly losses and the things that you take as injuries from others In some by the advantage of a co-interest and consociation with those Divines that are of your way and so by a Willingness to think them in the right and those in the wrong that you take for adversaries In some by a stiffness and stoutâ—ess of disposition that cals it Constancy to hold your own and Manliness not to stoop to others and takes it as dishonourable to seek for Peace even in Religion with your supposed adversaries or to yield to it at least without much importunity With too many miserable souls it is meer ungodliness and enmity to that way of Piety that in many that you differ from appears And in the best of you it is a Remissness of Charity and want of Zeal for the Churches Peace and the Love and Vnity of Brethren To confute the reasonings of all these sorts would draw out this Preface to too great a length The first sort my experience hath caused me to observe Oft have I faln into company with men that pour forth bitter odious words against Presbyterie and I ask them what that Presbyterie is that they speak of with so much abomination Is it the Name or the Thing which they so abhor If the Name is it not a term of Scripture used by the Holy Ghost 1 Tim. 4.14 Are not the Pastors of the Church most frequently called the Presbyters or Elders Tit. 1.5 Act. 14.23 15.2 4 6 22 23. 1 Tim. 5.17 Act. 20.17 James 5.14 1 Pet. 5.1 c. It must needs then be the Thing and not the Name which they abominate And what is that Thing most of them cannot tell me Some presently talk of the disuse of the Common Prayer as if that were a part of Presbyterie and Government and the form of worship were all one Some presently run to Scotland and talk of forcing men to Confession of sin and of their secular enforcement of their Excommunications But 1. If this be odious why was it used by the Bishops Is it good in them and bad in others 2. And why plead you for Discipline and against Toleration if you so loath the things you plead for 3. But will you not when it s known so openly distinguish the Ministerial Power from the secular It s known by their Laws and constant Practice that all the Power that was exercised by Violence on Body or Estate by the Assemblies was derived from the Magistrate whose Commissioners also sate among them And the Bishops in England were seconded by the Sword as much as they It s known that the Presbyterians commonly maintain in their Writings that Pastors have no Coercive or Secular Power but only the Keys of the Kingdom of Heaven to exercise on the Conscience committed to them by Christ. 4. And the writings and practice of those in England openly manifest it and its them with whom you have most to do Some tell me that Presbyterie is the Government of the Church without Bishops And is it only the Negation of your Prelacy that is the odious thing Is there nothing Positive odious in Presbyterie Thus our Belief is condemned by the Papists even because we Believe not so much as they when in the Positives of our Faith there is nothing that they can blame Some make it the odious thing that they have Lay-Elders But 1. The Presbyterians account them not Lay but Ecclesiasticks 2. And what is the Odious harm that these men do among them They are present and Consent to the admonishing and censuring of offendors And what great harm doth that to the Church Is it because they do not Preach No sure in that your Readers are much like them What work can you Name that these Elders are appointed to that by your Confession is not to be done It is not the Work then that you blame but that these men do it 3. But what is this to all that are in this point of your mind and think that unordained Elders wanting Power to preach or administer the Sacraments are not Officers in the Church of Gods appointment As far as I can understand the greater part if not three for one of the English Ministers that you stand at a distance from are of this mind and so far against Lay-Elders as well as you of whom I confess my self to be One. and that M r Vines was One I have shewed you in the End Surely then all we are none of the odious Presbyterians in your eyes Why then is there such a distance And are Lay-Elders as bad as Lay-Chancellors So also when some have been hotly condemning us as being against Bishops I ask them what a Bishop is and what
5.1 2 3. The Elders which are among you I exhort who am also an Elder Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over Gods Heritage but as ensamples to the flock See Dr. Hammond expounding it as spoken to Bishops q. d. The Bishops of your several Churches I exhort take care of your several Churches and govern them not as secular Rulers by force NB but as Pastors do their sheep by calling and going before them that so they may follow of their own accord Heb. 13.7 Remember them that have the Rule over you who have spoken unto you the word of God Dr. Hammond Paraphr Set before your eyes the Bishops and Governors that have been in your Church and preached the Gospel to you O all you Inhabitants of Yorkshire Lincolnshire Norfolk Suffolk Essex Middlesex Kent Worcestershire c. how many of your Parishes did ever hear a Bishop preach the Gospel to them Vers. 17. Obey them that have the Rule over you and submit your selves for they watch for your souls as they that must give account D. H. Obey those that are set to Rule you in your several Churches the Bishops whose whole care is spent among you as being to give account of your proficiency in the Gospel O dreadful account for him that must give it for so many thousands whose faces he never saw and whose names he never heard much less did ever speak a word to them 1 Tim. 5.17 Let the Elders that Rule well be counted worthy of double honour especially they who labour in the word and doctrine see Dr. H. expounding it of Bishops 1 Thes. 5.12 And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake Dr. H. Pay all due respects to the Bishops of your several Churches Tell us ye Parishes of England what labours have Bishops bestowed among you or how many of you have they admonished and which of them are you hence obliged to honour for their works sake and is it them or is it the Presbyters I mention none of this as blaming Bishops for negligence but as blaming them that will plead for and undertake an impossible task and after all with an hardened forehead will defend it with violence and separation from dissenters when so many ages have told the world to their faces that the undertaken task was never done 3. It is the work of Bishops to confirm the Baptized and is now made peculiar to them D. H. on Heb. 13. a. To teach exhort confirm and impose hands were all the Bishops office in that place And if so then the examining all the persons in a Diocess till they have just satisfaction that they are fit to be confirmed and the actuall Confirmation of them all will be a considerable task of it self 4. It is the Bishops work to exercise Discipline in the Church by admonishing the unruly and disorderly and hearing the case when the Church is told of those that have continued impenitent and openly to rebuke them and to cast them out by Excommunication if they remain impenitent and unreformed Dr. H. on Tit. 3.10 It is thy office and duty toward such an one first to admonish him once or twice and if that will not work upon him or reduce him then to set a mark upon him to inflict the censures on him and to appoint all men to break off familiar converse with him And O what abundance of work is this in the several parts even in one Parish much more in a Diocess see Dr. H. on Mat. 18.17 18. 5. It is the Bishops work to take the principal care of the poor and their stock or the contributions for them which contributions were made at every Assembly See Dr. H. on 1 Cor. 12.28 e. The supream trust and charge was reserved to the Apostles and Bishops of the Church So in the 41. Canon of the Apostles A Bishop must have the care of the monies so that by his Power all be dispensed to the poor by the Presbyters and Deacons and we command that he have in his Power the goods of the Church So Iustin Martyr Apol. 2. That which is gathered is deposited with the Prefect or Bishop and he helps relieves the Orphans and Widdows and becomes the Curator or Guardian to all absolutely NB that are in want So Ignatius to Polycarp After the Lord thou shalt be the Curator of the Widdows And Polycarp himself speaking of the Elders or Bishops They visit and take care of all that are sick not neglecting the Widdow the Orphan or the poor So Dr. H. read him further Remember this all you that are for our English Prelacy See that the Bishop be at once in every Parish in his Diocess to receive the contributions Or see that you put all into his hands and custody see that he take care of all the poor and widdows and orphans in all your Country and that all their monies be disbursed by him or his special appointment and be the common Overseer of the poor for his Diocess And when you and he have tryed this one seven years come then and tell us whether he will be any longer a Prelate or you will any longer be for Prelacy In the mean time judge in your Consciences by these passages of Antiquity cited by D. H. whether the antient Bishops had one Congregation or many score or hundred to be their Pastoral charge 6. Also it is a part of the Bishops work to visit the sick and pray with them and for them Iam. 5.14 Is any sick among you let him call for the Elders of the Church and let them pray over him see Dr. H. that by Elders is meant the Bishops e. Because there is no Evidence whereby these inferiour Presbyters may appear to have been brought into the Churâ—h so early and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church was both in the Scripture stile and in the first writers the title of Bishops and lastly because the visiting of the sick is anciently mentioned as one branch of the Office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church one in each particular Church but many in the Universal are here meant so far Dr. H. Remember all you that are all for Prelacy to send for the Bishop when you are sick every person in the Diocess according to this express command And if he would do his work by a Deputy remember that in all that Diocess which was the Bishops charge in the Scripture-times
with the Neighbour Ministers in Essex And I have had Letters from many of that way with whom I Correspond full of Christian Love and Piety and hatred of calumny and separations But verily I must tell you that when we find any of you in your writings and Sermons making it your work to vilifie the Ministry and with the Quakers to make them odious to the people and making your jeers and railing and uncharitableness the life of your Sermons we cannot but suspect that you are Popish Emissaries while we find you in their work or else that you are Malignant Enemies and of the sâ—â—pentine brood whose heads shall shortly be bruised by the Lord. 4. And if it be the disuse of your Common Prayer that you separate from us for I would know of you whâ—ther you would have denyed Communion with all that lived before it had a being If this be your Religion I may ask you where was your Religion before Luther before King Edwards daies If you say in the Mass book and what else can you say I ask you then where was it before the Mass book had a being Would you have denyed Communion to the Apostles and all the Primitive Church for some hundreds of years that never used your Book of Common Prayer will you still make things indifferent necessary 2. One word to those of you that follow Grotius I have shewed that he professeth himself a Papist even in that Discussion which M r Pierce so magnifieth as excellent I hear Mr. Thorndike and others defend him and some think I injure him by calling him a Papist Wonderful what will not be a Controversie among learned men Are we faln among such that deny him to be a Papist that professeth expresly to be satisfied if evil manners be but corrected and school-opinions not imposed which are contrary to Tradition and all Councils and that professeth to own the Creed and Council of Trent and all the Popish Councils whatsoever and the Mistriship of Rome and the Catholick Mastership of the Pope governing the Catholick Church according to these Councils What is a Papist if this be none I refer you to my Evidence in the Discovery of the Grotian Religion and the first Chap. of the second Part of my Catholick Key replying to Mr. Pierce Confute it rationally if you can I shall now only desire you when you have read Rivet to read a Book called Grotius Papizans and to hearken to the testimony of an honest learned Senator of Paris that admired Grotius and tells you what he is from his own mouth and that is Claud. Sarravius who saith in his Epistol pag. 52 53. ad Gronov. De ejus libro libello postremis interrogatus respondit plane Milleterio Consona Romanam fidem esse veram sinceram solosqâ—e Clericorum mores degeneres schismati dedisse locum adferebatque plura in hanc sententiam Quid dicam Merito quod falso olim Paulo Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deploro veris lachrymis tantam jacturam Here you have a credible witness that from his own mouth reporteth it that our Reformation was to Grotius a schism and nothing but the ill manners of the Clergy gave us the opportunity And pag. 190. Epist. ad Salmas Vis ergo me exerte dicere quid sentiam de postremo Grotii libro an omnia mihi in eo probentur Rem rogas non magnam nec adeo difficilem quemque expedire promptum est Tantum abest ut omnia probem ut vix aliquid in eo reperiam cui sine conditione calculum apponam meum Verissime dixit ille qui primus dixit Grotium Papizare Vix tamen in isto scripto aliquid legi quod mirarer quodve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurreret Nunquid enim omnes istiusmodi ejusdem authoris lucubrationes erga Papistarum errores perpetuam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erga Jesuitas amorem erga nos plus quam Vatinianum odium produnt clamant In Voto quod ejus nomen praeferebat an veritus est haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profiteri Had none of you owned Grotius his Popery I would never have charged it on you But when Grotius himself glorieth of his adherents in England and so many of you plainly defend him and profess your owning of those books and those doctrines in which his Popery is contained if ever Popery were known in the world I must then crave your pardon if I think somewhat the worse of Popery because they that hold it are ashamed of it For I abhor that Religion which a man hath cause to be ashamed of and will not save him from being a loser by it that owneth it and standeth to it to the last And I think that man hath no Religion who hath none which he will openly profess and stand to I have at this time but these few requests to make to you which I beseech you to answer without partiality 1. That you will seriously consider whether it be truly Catholick to unchurch us and so many Churches of Christ as are of our mind as your partakers do Because Catholicism is your pretense consider whether you be not further from it then most people in the world 2. Because I conceive this Book is not suited to your great objections I desire your perusal of another that comes out with it called A Key for Catholicks especially the second Part and if you cannot answer them take heed how you continue Papists 3. While you hold us for no Ministers or Churches or Capable of your Communion it is in vain for us to hope for Communion with you but we desire that you will consider of those terms of a more distant sort of Communion which there I have propounded in the End of the first and second Part and deny us not that much 4. At least we beseech you that while you are Papists you will deal openly and no worse with us then sober Papists that speak according to their Consciences use to do Do not let it as the Lord Falkland speaks be in the Power of so much per annum nor of your factious interest to keep you from professing your selves to be what you are and do not make the Protestant name a meer cloak to secure you in the opposing of the Protestant Cause and follow not the example of Spalatensis and the Counsel of Campian and Parsons in feigning a sort of Doctrinal Puritans and railing at Protestants under that name Deal with us but as sober Papists do and we shall take it thankfully How highly doth Bodin a Learned Papist extol the Presbyterian Discipline at Genevah from its effects when among many of you it hath as odious titles as if it were some blasphemous damning thing What sober Papist would talk as Mr. Pierce doth p. 30. of the great abomination of the Presbyterian Directory and not be able to name one thing in it that is abominable Is it a great
nor to be proved by them I will not believe them no more then I would have believed Papius and all his Millenary followers that pretended Tradition from Saint John nor any more then I would have believed the Asians or Romans that pretended different times for Easter as a Tradition Apostolical binding the whole Church 5. If it were proved that de facto the Apostles did thus or thus dispose of a circumstance of Government or Worship which yet is undetermined in Scripture I take it not for a sufficient proof that they intended that Fact for an Universal Law or that they meant to bind all the Churches in all ages to do the like no more then Christ intended at the Institution of his Supper to tie all ages to do it after Supper in an upper room but with twelve and sitting c. 6. Yea if I had found a Direction or Command from the Apostles as Prudential determiners of a Circumstance pro tempore loco only as of the kiss of love hair covering eating things strangled and blood c. I take it not for a proof that this is an universal standing Law One or two of these exceptions wil shake off the proofs that some count strong for the universal obligation of the Church to Diocesans or Metropolitans Sect. 11. That the Apostles had Episcopal Power I mean such in each Church where they came as the fixed Bishops had I doubt not And because they founded Churches according to the success of their labors and setled them and if they could again visited them therefore I blame not the Ancients for calling them the Bishops of those Churches But that each man of them was really a fixed Metropolitan or Patriarch or had his proper Diocess in which he was Governor in chief and into which no other Apostle might come as an equal Governor without his leave this and such like is as well proved by silence as by all that I have read for it of Reason or History that is the Testimonies of the Ancients I find them sometime claiming a special interest in the Children that they have begotten by their Ministry But doubtless when Paul Barnabas or Silas went together some might be converted by one and some by another within the same Diocess or City If any man shall convince me that any great stress doth lie upon this questioÌ„ I shal be willing to give him more of my reasons for what I say Sect. 12. And as to them that confidently teach that the Apostles suited the Ecclesiastical Government to the Politick and that as by a Law for the Church universally to obey All the confutation at present that I will trouble them with shall be to tell them that I never saw any thing like a proof of it to my understanding among all the words that are brought to that purpose and to tell them 1. That if Paul chose Ephesus Corinth and other the most populous places to preach in it was but a prudential circumstantiating of his work according to that General Law of doing all to Edification and not an obligation on all the Pastors or Preachers of the Gospel to do the same where the case is not the same 2. And if Paul having converted many in these Cities do there plant Churches and no other can be proved in Scripture times it follows not that we may plant no Churches but in Cities 3. And if the greatest Cities had then the most numerous Churches and the most eminent Pastors fitted to them and therefore are named with some note of excellency above the rest it followeth not that the rest about them were under them by subjection 4. Yea if the Bishops of the chief Cities for order sake were to call Provincial Assemblies and the meetings to be in their Cities and they were to be the Presidents of the rest in Synods with such like circumstantial difference it followeth not that they were proper Governours of the rest and the rest to obey them in the Government of their proper charges Nor that they had power to place and displace them 5. Much less will it prove that these Metropolitans taking the name of Diocesans might put down all the Bishops of two hundred Churches under them and set up none but Presbyters in order distinct from Bishops over the flocks besides themselves and so the Archbishops having extinguished all the first Order of Bishops of single Churches to take the sole Government of so many Churches even people as well as Presbyters into their own hands 6. And I do not think that they can prove that the Apostles did institute as many sorts of Church-Government then as there were of civil â—olicy in the world All the world had not the Roman form of Government Nor had lesser Cities the same dependence upon greater in all other Countryes 7. Was it in one degree of subordination of Officers only or in all that the Apostles suited the Ecclesiasticall Government to the Civil If in One how is it proved that they intended it in that one and not in the rest If in all then we must have many degrees of Officers more then yet we have Inferiors very many and Superiors some of all conscience too high then we must have some to answer the Correctors the Consular Presidents and the Vicars and Lieutenants the Pro-consuls and Prefects and the Emperor himself Even one to be Vniversal in the Empire that 's yet some Limit to the Pope and will hazzard the removing of the Supremacy to Constantinople by the Rule that the Apostles are supposed to go by And great variety must there be in the several Diocesses of the Empire which Blondell hath punctually described de primatu in Eccles. pag. 511. to 519. shewing the causes of the inequality of Bishopricks and Churches 8. According to this Opinion the form of Church must alter as oft as Emperours will change their Policy or Wars shall change them And upon every change of the Priviledges of a City the Churches Preheminence must change and so we shall be in a mutable frame Which if Basil and Anthymius had understood might have quicklier decided their controversie Yea according to this opinion Princes may quite take down Metropolitans at pleasure by equalling the priviledges of their Cities The best is then that it is in the power of our Civil Governours to dissolve our obligation to Metropolitans yea and to all Bishops too if Cities must be their only residence as I have shewed Sect. 13. As for them that pretend humane Laws for their form of Government that is the decrees of General Councils I answer 1. I disown and deny all humane Laws as obligatory to the Church Vniversal It is the prerogative of God yea the greatest point of the exercise of his Soraignty to be the Law-giver to his Vniversal Church There can be no Vniversal Laws without an Vniversal Law-giver and there is no Vniversal Law-giver under Christ in the world 2. And for General
under-laws must be only the Determination of Ciâ—cumstances about Gods service which Scripture hath made necessary in genere but left to the Governors determination in specie and they are such as are alâ—erable in several ages countries c. so that it had been unfit for Christ to have determined them in his word because his word is an uâ—iversal Law for all ages and countries and these Circumstances will not bear an universal determination else why could not Christ have done it nay how is his Law perfect else that doth omit it For example God hath commanded us to read the word preach hear sing which must necessarily be done in some time place gesture number of words c. But he hath not commanded us on what day of the week our Lecture shall be or at what hour of the day nor what Chapter I shall read nor how many at once nor what Text I shall preach on nor what Psalm I shall sing nor in what words I shall pray whether imposed by others or not whether with a book or foreconceâ—ved form or not nor whether I shall read with spectacles or without or whether I shall discern how the time pâ—sseth by an hour-glass or by the clock or by conjecture without them These therefore and other such like must humane Prudence determine of But with these Cautions 1. These are mostly matters that require a various determination in several places according to the great variety of Circumstances and therefore it is for the most part fitter for the particular Pastor of that Church who is upon the place and seeth the case to determine them pro re nata then for Synods or distant Prelates to do it by general Laws or Canons binding all 2. Though upon a small misdetermination of such a Circumstance the people must obey yet if it be so grosly misdetermined as to destroy the duty it self Circumstantiated or to be notoriously against the end which it is pretended for then they are not to obey it As if a Pastor would appoint the People to hear in the night only or at such unseasonable times that they cannot come or in many the like cases Note also thaâ— it is one thing to prescribe these matters in a direct Regimental Respect and that belongeth to him upon the Place and its another thing to prescribe them for common Vnion or Conâ—ord among many Churches and that belongs to a Synod of which aâ—on And it is most certain by sad experience that scarce any thing hath broken the uniâ—y and peace of the Church more than unnecessary determinations pretended to be for its â—nity and peace Could men have been content to have made Gods Laws the center and touchstone of the Churches Unity all had been well but when they must make Canons for this Vesture and that Gesture and the other Ceremony and determine in what words all men shall pray and how many words he shall say or how long he shall be and so make standing Laws upon mutable circumstances and this without any necessity at all but meerly to domineer as if they had been themselves ordained and entrusted with Gods worship and mens souls such sottish Presbyters that know not how to speak or do any thing but as it is prescribed them nor how to carry themselves soberly or reverendly without being obliged which way to bow and when and how oft with the like Unnecessary things made Necessary have destroyed the Churches Peace and so blind are the Authors of it that yet they will not see their errour though the cries and groans and blood of the Churches have proclaimed it so long The Church Historie of these one thousand and three hundred years at least doth tell us that it is the Church Governours by their too much business and overdoing in such wayes even by too bold and busie determinations about doctrines or Ceremonies that have broken all in peices and caused that confusion dissention and seemingly remediless divisions in the Church Prop. 10. In cases which are beyond the present understanding of the people they are bound as Learners to submit to the judgement of their Guides If they see no sufficient cause either in the mattâ—r to cause them to suspect that their Teachers are mistaken or in their Teachers to cause them to suspect them to be seducers they owe them â—o much credit and respect as their Guides as to believe them fide humanà or to suppose that they are likelier to be in the righâ— then themselves and therefore in matters of Doctrine not to contradict them but to submit to learn of them till by learning they come to that ripeness of understanding as to be capable of discerning the errors of their Guides and so to contradict them groundedly if indeed they err so also iâ— the order of variable â—ircumstantials about the service of God though the people ought not to obey their Governours if under thaâ— pretence they should command them things sinful yet when they are not able to see any certain evil in the thing commanded nor so strong a probability of evil as should cause them to suspend obedience while they take better advice in such a case it is their Duty to obey the guides of the Church For they are certain that they are commanded to obey them that rule over them and watch for their souls Heb. 13.17 but they are not certain that in such a case it is an evil that is prescribed by them nor is it supposed to be much probable therefore a certain evil of disobedience must be avoided before an uncertain and improbable evil This the very office of Church Governours doth plainly import Object Then if the Minister mistake all the people that understand not the grounds of the matter must err for company Answ. If by Must you speak of their Duty I deny the consequence For their Duty is to be men of understanding and to see the truth in its own evidence and so not to err But if by Must you only express a Necessity of Infirmity which they have sinfully contracted themselves then I yield all but I say that it is a greater sin to disobey their guides without known reason and consequently never to obey them in any case beyond the present knowledge of the people then it is to follow them fide humana in such mistakes as we have no sufficient means at present to discover For the former will overthrow almost all Ministration and Church-government Obj. Then it is no sin for an Ignorant man to Err with his Teacher for company Answ. I deny that Consequence for it is his sin to be an Ignorant man and consequently to have any Error But supposing him already Ignorant by his own sinfulness and that the Ministers of the Gospel come to heal it we may well say that it is his greater sin to disbelieve and disobey them without apparent cause then to mistake with them where he is not able to discern the
mistake Prop. 11. He that disobeyeth the Word of God in the mouth of a Minister or Church governor committeth a double sin in comparison of him that disobeyeth the same word in the mouth of a private man for bsides the sin which he first committeth he breaketh also the fifth Commandment and despiseth Christ in his Messenger As a man that shall refuse to worship God to use his name reverently c. when a private man telleth him that it is his duty doth sin by that refusal but if he refuse it when his own Father or Mother or Minister command him he also breaks the fifth Commandment besides the rest Ministerial Authority therefore doth aggravate the sins of persons that are disobedient Prop. 12. Yet for all this one private man that evinceth out of Scripture a sin or a duty contrary to the doctrine or commands of our Guides must be regarded in that before them and the evidence and divine verity which he bringeth must not be refused because Church Governors are against it Otherwise we should make Gods Officers to be greater then himself and the Promulgators and Preachers of his Law to have power to null or frustrate the known Law which they should proclaim and that the means is to be preferred before the end and when it destroyes the end and so ceaseth it self to be a means which are things not to be imagined Prop. 13. Yet is it a great sin for any men lightly and rashly to suspect their Teachers and Rulers and much more Councils or the whole Church and too easily to credit the singular opinions of any private man or dissenting Pastor But we should be very suspicious of the private man rather and of the singular man and therefore should search well and see good reason for it before we credit them though we may not refuse any truth which they shall bring Prop. â—4 The uses of Synods or Councils is not directly to be superiour Governours of particular Pastors and Churches but it is Directly 1. For the Information and Edification of the Pastorâ— themselves by the collation of their reasons and mutual advice 2. For the Vnion and Communion of the said Pastors and of the particular Churches by them that they may agree in one and go hand in hand to do Gods work and so may avoid the crossing and hindering of each other and one may not receive those to communion without satisfaction who are excommunicated by others and so that by this concord of Pastors they may be strengthened to a more successfull performance of their duties But then these Direct ends of Synods being presupposed Indidirectly they may truly be said to be for Government Because God in general having commanded us to carry on his work as much as we can in Unity and Peace and it being the proper work of Councils to agree upon wayes of Unity it followeth that for Unity sake it becomes our duty to submit to their just Agreements and so that the forming of such Agreements or Canons is consequently or Indirectly a part of Government though Directly it is but for Unity and Concord Pastors in Synods have the same power over their people as they have out and therefore what Canons they make justly for the Government of the people as Pastors are Directly acts of Government but as Assembled Pastors and also as to the Canons by which they bind each other they act but by consent or contract in order to concord and communion and not by a superiour Ruling power So that Synods as Synods are Directly only Gratiâ Vnitatis Communionis and not Gratia Regiminis but Indirectly and by consequence from the first use they are after a sort Regimental To conclude this about the Nature of Church-Government in the two former similitudes it is somewhat apparent For Christ calls himself the Physitian that comes to heal diseased souls and his Church is also a School and his people are all Schollars or Disciples and Ministers his Ushers or under-Schoolmasters Now the Physitian may prescribe to his Patient the times the quantities of taking Medicines and what diet to use and what exercise in order to his health and also Physitians may make a Colledge and frequently meet for mutual Edification and Agree what Patients to meddle with and what not and that they will not receive those Patients that run from one to another to their own hurt and that they will use none but such and such approved Medicaments with divers the like circumstances But yet no Physitian can either compell men to be their Patients nor compell them any otherwise then by perswasion to take their Medicines when they are their Patients nor can they corporally punish them for any disobedience to their directions But this they may do they may tell them first that if they will not be ruled they shall be without the Physitians help and then their desease will certainly kill them or endanger them and if the Patient continue so disobedient as to frustrate the means of cure the Physitian may give him over and be his Physitian no more and this is the Power of a Church Guide and this is his way of punishing Only he may further acquaint them with a Divine Commission then a Physician can do to his Patient at least gradually and so press obedience more effectually on their consciences So a Schoolmaster may make orders for the right circumstantiating of matters in his School supposing one Grammer enjoyned by superiour Authority and he may order what Authors shall be read and at what hours and how much at a time and dispose of the seats and orders of his Schollars But yet if he be a Teacher of the Adult according to our case he cannot corporally punish those that either refuse to be his Schollars or to learn of him or obey him but the utmost that he can do is to put some disgrace upon them while they abide in his School and at last to shut them out And then all the Schoolmasters in the Countrey may well agree upon one Method of Teaching and that they will not receive those without satisfaction into one School who are for obstinacy and abuse cast out of another But such Agreements or Meetings to that end do not make either one Physitian or Schoolmaster to be the Governour of the rest or above another nor yet to have the charge of all the Schollars or Patients of all the rest so is it in the case of Ecclesiastical Assemblies HAving said this much concerning the Nature of Church-Power and Government I come to the second thing promised which is to enumerate the several sorts of Bishops that are to fall under our consideration that so we may next consider which of them are to be allowed of And here I suppose none will expect that I shew them all these sorts distinctly existent it is enough that I manifest them to be in themselves truly different 1. And first the name Bishop may be given
Churches must remain polluted and ungoverned through the unavoidable absence of those twelve or thirteen men The Apostles therefore did admonish Pastors to do their duties and when themselves were present had power to do the like and to censure Pastors or people that offended but they did not take on them the full Government of any Church nor keep a Negative vote in the Government Prop. 15. It seems utterly untrue that Christ did deliver the Keyes only to the twelve Apostles as such and so only to their Successors and not the seventy Disciples or any Presbyters For 1. The seventy also were General unfixed Officers and not like fixed Presbyters or Bishops and therefore having a larger Commission must have equal power 2. The Apostles were not single Bishops as now they are differenced from others but they were such as had more extensive Commissions then those now called Arch Bishops or Patriarchs If therefore the Keyes were given them as Apostles or General Officers then they were never given to Bishops For Bishops as fixed Bishops of this or that Diocess are not Successors of the Apostles who were Geneâ—al unfixed Officers 3. It is granted commonly by Papists and Protestants that Presbyters have the power of the Keyes though many of them think that they are limited to exercise them under the Bishops and by their Direction and Consent of which many School-men have wrote at large 4. The Key of Excommunication is but a Ministerial Authoritative Declaration that such or such a known Offendor is to be avoided and to charge the Church to avoid Communion with him and him to avoid or keep away from the Priviledges of the Church and this a meer Presbyter may do he may authoritatively Declare such a man to be one that is to be avoided and charge the Church and him to do accordingly The like I may say of Absolution if they belong to every authorized Pastor Preacher and Church guide as such then not to a Bishop only but to a Presbyter also And that these Keyes belong to more then the Apostles and their Successors is plain in that these are insufficient Naturally to use them to their Ends. An Apostle in Antioch cannot look to the censuring of all persons that are to be Censured at Athens Paris London c. so that the most of the work would be totally neglected if only they and their supposed Successors had the doing of it I conclude therefore that the Keyes belong not only to Apostles and their Successors in that General Office no nor only to Diocesan Bishops for then Presbyters could not so much as exercise them with the Bishops in Consistory which themselves of late allow Prop. 16. The Apostles were fallible in many matters of fact and consequently in the Decisions that depended thereupon as also in the Prudential determination of the time and season and other Cirumstances of known duties And thence it was that Paul and Barnabas so disagreed even to a parting where one of them was certainly in the wrong And hence Peter withdrew from the uncircumcision and misled Barnabas and others into the same dissimulation so far that he was to be blamed and withstood Gal. 2. Prop. 17. In such Cases of misleading an Apostle was not to be follownd no more is any Church-Governor now but it is lawful and needful to dissent and withstand them to the face and to blame them when they are to be blamed for the Churches safety as Paul did by Peter Galatians 2.1 Prop. 18. In this Case the Apostles that by Office were of equal Authority yet were unequal when the Reasons and Evidence of Gods mind which they produced was unequal so that a Presbyter or Bishop that produceth better Reasons is to be obeyed before another that produceth less Reason or that Erreth And the Bishop of another Church that produceth better Evidence of Gods mind is to be obeyed before the proper Bishop of that same Church that produceth weaker and worse Evidence Yea a private man that produceth Gods Word is to be obeyed before Bishops and Councils that go against it or without it in that case where the word bindeth us so that in all cases where Scripture is to determine he that bringeth the best Scripture proof is the chief Ruler that is ought chiefly to prevail Though in the determination of meer Circumstances of duty which Scripture determineth not but hath left to Church-Guides to determine pro re natâ it may be otherwise so that the Apostles power in determining matters of faith was not as Church-Governors but as men that could produce the surest Evidence Prop. 19. It is not easie to manifest whether every Presbyter in prima instantia be not an Officer to the Church Universal before he be affixed to a particular Church and whether he may not go up and down over the world to exercise that office where ever he hath admittance And if so what then could an Apostle have done by vertue of his meer office without the advantage of his extraordinary abilities and priviledges which the Presbyter may not do May an Apostle charge the people where he comes to avoid this or that seducer or heretick so may any Preacher that shall come among them and that by authority May an Apostle Excommunicate the very Pastor of the place and deprive him why what is that but to perswade the people and Authoritatively require them to avoid and withdraw from such a Pastor if the Cause be manifest And so may any Pastor or Preacher that comes among them For if as Cyprian saith it chiefly belong to the people even of themselves to reject and withdraw from such a Pastor then a Preacher may by Authority perswade and require them to do their own duty Yet I shall acknowledge that though both may do the same duty and both by Authority yet possibly not both by equal Authority but an Apostle Majore authoritate and so may lay a stronger obligation on men to the same duty but the rest I determine not but leave to enquiry Prop. 20. In making Laws or Canons to bind the Church which are now laid down in Scripture the Apostles acted as Apostles that is as men extraordinarily Commissioned illuminated and enabled infallibly to deliver Gods will to the world And therefore herein they have no Successors In Conclusion therefore seeing that matters of meer Order and Decency depending on Circumstances sometime rationally mutable sometime yearly daily hourly mutable are not to be determined Vniversally alike to all the Church nor to all a Nation nor by those that are at too great a distance but by the present Pastor who is to manage the work and being intrusted therewith is the fittest Judge of such variable Circumstances and seeing for standing Ordinances that equally belong to all ages and places Gods word is perfect and sufficient without the Bishops Canons and seeing that Scripture is a perfect Law of God and Rule of Christian faith and seeing that
second inconvenience which followeth it which I think utterly intolerable where there is any possibility of a remedy The Major I suppose will be granted For though an Office may be unexercised for a time on some special reason yet if it be statedly suspended and that suspension established by Law or Custom during the life of the Minister this is plainly a destroying or nulling of the Office it self and not to be endured And that it is not to be endured appeareth thus 1. Because the Office of the Presbyter is of Divine Institution and therefore not to be nulled by man I never yet read or heard of any more but one Divine of any reputation who denyed that Presbyters as now called are appointed in the Scriptures and I think that one hath destroyed his cause by it of which more anon 2. Because the Church cannot with any safety spare the Office of the Presbyters because they are many perhaps many hundred to one Prelate and if so many of Christs Officers be laid by it is easie to see what loss the vineyard and harvest may sustain The Minor I prove thus That Episcopacy which taketh from the Presbyters the power of Church-Government and alloweth them only the power of preaching and administring Sacraments and those other parts of the work which they distinguish from Government do thereby destroy the very Office of the Presbyters and so degrade or suspend them But the late English Episcopacy taketh from the Presbyters the power of Church-Governing c. therefore The Antecedent is well known by those that know their Canons claim and constant practice in England till the time of their exclusion That the Consequence is currant appeareth thus Church-Government is as real and as essential a part of the Presbyters work and office as any other whatsoever Therefore they that take this from him do destroy his Office The Antecedent is proved thus if those Texts of Scripture which mention the Office of Presbyters Acts 20. and 14.23 and many other places do speak of Presbyters as now understood and not of Prelates then Ruling is as much essential to their office as Preaching This is proved 1. From the express woâ—ds of the several Texts which make them Overseers of the flock Acts 20.28 and to be over the people in the Lord to whom they are to submit 1 Thes. 5.12 13. and Rulers of them whom they must obey as well as Preachers to them Heb 13.7 17 24. 1 Tâ—m 3 4 5. 2. It s proved from common Consent For 1. Those that think these Texts speak of Presbyters as now understood do most commonly confess this sense of the Text vâ—z that it makes them Rulers only some of them add that themselves must be Ruled by the Bishops 2. He that denyeth these Texts to speak of such Presbyters doth confess that those of whom it doth speak are certainly Rulers of the Church And then I assume But the general vote of almost all Expositors old and new Episcopal and others from the Apostles daies till now as far as we can know by their writings did take these Texts at least many of them to speak of such Presbyters and I think the new exposition of one man is not to be taken against the Exposition of the whole stream of Expositors in all ages without better reason to evince them to have erred then any I have yet seen produced At least all the Episcopal Divines except that one man and those that now follow his new Exposition must yield to what I say upon the authority of these Texts But if this Divine were in the right and none of these Texts be spoken of Presbyters yet I make good my Antecedent thus For 1. If Presbyters be of humane Institution then neither Preaching or Ruling is any Essential part of their Office by Divine Institution because they have none such and therefore I may say one is as essential as the other that is neither is so But yet of their humanly instituted Office it is as essential a part still for if it be true that there were no Presbyters in the Church till about Ignatius his daies yet its certain that when they were instituted whether by God or man they were as truly made Rulers as Preachers And therefore we find their Ignatius still calling on the people to obey the Presbyters as well as the Bishops And Hierom tells us Epist. ad Evagr. how long the Presbyters governed the Churches Communi Consilio by Common Counsel or Consent and how themselves at Alexandria chose our one and made him their Bishop and Cyprian tells us enough of the Presbyters ruling in Council or Consistory with the Bishop in his time so that he would do nothing without the Presbyters Much more proof may easily be brought of this but that I find it now acknowledged and so it is needless I will not go far but only note a few Canons especially of the fourth Council of Carthage Can. 23. is Vt Episcopus nullius Causam audiâ—t absque praesentia Clericorum suorum alioquin irâ—ita erit sententia Episcopi nisi Clericorum praesentia confirmetur Can. 22. Episcopus sine Consilio Clericorum suorum Clericos 〈◊〉 ordinet ita ut Civium assensum conniventiam testimonium quaerat Can. 29. Episcopus si Clerico vel laico crimen imposuerit deducatur ad probationem in Synodum Can. 32. Irrita erit donatio Episcoporum vel venditio vel câ—mmutatiâ— râ—i Ecclesiasticae absque conniventia subscriptione clericorum Can. 34. Vt Episcopus in quelibet lâ—co sedens stare Presbyterum non patiatur Can. 35. Vt Episcopus in Ecclesia in consessu Prsebyterorum sublimior sâ—deat Intra domum verò collegam se Presbyterorum esse cognoscat Can. 36. Presbyter qui per dioeceses Ecclesias regunt non à quibuslibet c. Can. 37. Diaconusita se Presbyteri ut Episcopi Ministrum esse cognoscat Here you see that Bishops may not Ordain hear any cause accuse a Clergy man or Lay-man not give sell or Change any Church goods without the Presbyters and that he is their Collegue and must not let them stand if he sit and that they Rule the Churches through the Diocesses and that the Deacons are Servants as well to them as to the Bishop Aurelius and Augustine were in this Council If they that think it uncertain whether Presbyters be mentioned in the New Testament and that think they began about Ignatius his time do mean that yet they were of Divine Apostolical Institution then they strike in with the Papists in making the Scriptures to be out part of Gods word and insufficient to reveal all Divine institutions about his Church-Government and Worship and so we must look for the rest in uncertain Tradition Nay I know not of any Papist to my best remembrance that ever reckoned up the Office of Presbyters under their meer unwritten Traditions If they say that they are of Ecclesiastical Episcopal
intimations of Scripture and the discord of these reporters among themselves Only it is certain that nature it self would so restrain them that as they could be but in one place at once so they could not be in perpetual motion and prudence would keep them longest in those places where most work was to be done And therefore Pauls three years abode at Ephesus and the neighbouring parts of Asia did not make him the fixed Diocesan Bishop of Ephesus And what I say of the Apostles I say also of many such Itinerant unfixed Ministers which were their helpers as Silas Apollo Barnabas Titus Timothy c. For though Timothy be called by some Anâ—ients the first Bishop of Ephesus and Titus of Crete yet it is apparent they were no such fixed Ministers that undertook a Diocess durantâ— vita as their proper charge which were then called Bâ—shops but they were â—tinerant helpers of the Apostles in gathering planting and first ordering of Churches And therefore Titus was left in a whole Nation or large Island to place Bishops or Elders in each City and set things in order and this but till Paul come and not to be himself their fixed Bishop and Timothy is proved by Scripture to have been unsetled and itinerant as a helper of Paul after that he is by some supposed to be fixed at Ephesus I will not needlesly actum agere let any man that is unsatisfied of this read impartially Mr. Prins unbishoping of Timothy and Titus and note there the Itinerary of Timothy from Scripture Texts If therefore our Bishops would have been of the Apostles and their General helpers race they should have gone up and down to gather and plant Churches and then go up and down to visit those which they have planted or if they live where all are Enchurched already they should go up and down to preach to the rudâ—r sort of them and by the power of the word to subdue men further to Christ anâ— to see that all Ministers where they come do their duty reproving and admonishing those that neglect it but not forbidding them to do it as a thing belonging only to them And by Spiritual weapons and authority should they have driven Ministers to this duty and not by meer secular force of which more anon 2. And as for the fixed Bishops of Apostolical Institution our English Prelacy are not like them For the fixed Bishops established by the Apostles were only Overseers of one particular Church But the English Prelates were the Overseers of many particular Churches Therefore the English Prelates were not the same with the old Bishops of the Apostles institution The course that the Prelates take to elude this argument is by giving us a false definition of a particular Church That we may not therefore have any unprofitable strife about words I shall signifie my own meaning By a Particular Church I mean an Associated or combined company of Christians for Communion in Publick Worship and Furtherance of each other in the way to heaven under the Guidance of Christs Church Officers one Elder or more such as are undivided or Churches of the first order commonly called Ecclesiae Primae as to existence and which contain not divers Political Churches in them A family I mean not for that 's not a Political Church having no Pastor An accidental company of Christians I mean not For those are no Association and so no Political Church Nor do I mean a National or Diocesane or Classical Church or any the like which are composed of many particular Churches of the first order conjunct It is not of Necessity that they alway or most usually meet in one Congregation because its possible they may want a capacious convenient room and its possible they may be under persecution so that they may be forced to meet secretly in small companies or there may be some aged weak people or children that cannot travail to the chief place of Meeting and so may have some Chappels of ease or smaller meeting But still it must be a number neither so big nor so small as to be uncapable of the ends of Association which enter the definition how ever weaknâ—ss age or other accidents may hinder some members from that full usefullness as to the main end whith other members have So that they which are so many or live at such a distance as to be uncapable of the ends are not such a Church nor are capable of so being For the number will alter the species In a word it cannot I think be proved that in the Primitive times there was any one fixed Bishop that Governed and Oversaw any more then one such particular political Church as was not composed of divers lesser political Churches nor that their Churches which any fixed Bishop oversaw were more then could hold Communion in Worship in one publick place for so many of them as could ordinarily hear at once for all the families cannot usually come at once they were not greater then some of our English Parishes are nor usually the tenth part so great I have been informed by the judicious inhabitants that there are fourscore thousand in Giles Cripple-gate Parish in London and about fifty thousand in Stepney and fourty thousand in Sepulchres There cannot any Church in Scripture be found that was greater nor neer so great as one of these Parishes No not the Church at Ierusalem it self of which so much is said No not if you admit all the number of moveable Converts and Sojournours to have been of that particular Church which yet cannot be proved to have been so I know Bishop Downam doth with great indignation Dispute that Diocesses were beâ—ore Parishes and that it was more then one Congregation that was contained in those Diocesses We will not contend about the name Diocess and Parish which by the Ancients were sometime used promiscuously for the same thing But as to the thing signified by them I say that what ever you call it a Diocess or a Parish there were not near so many souls as in some English Parishes nor take one with another their Churches commonly were no more Numerous then our Parishes nor so numerous A Diocess then and a Parish were the same thing and both the same as our particular Churches now are that is the Ecclesiae primae or Soceities of Christians combined under Church-Rulers for holy Communion in Worship and Discipline And there were no otherwise many Congregations in one Church then as our Chapples of ease or a few meeting in a private house because of rainy weather are many Congregations in one Parish The foresaid Learned and Godly though angry Bishop Downame saith Def. li. 2. cap. 1. page 6. that Indeed at the very first Conversion of Cities the whole Number of the people converted being some not much greater then the Number of the Presbyters placed among them were able to make but a small Congregation Call that Church then a Diocess or a Parish I
care not so we come near an agreement about the proportion of Members that the definition be not overthrown and the ends of it made impossible by the distance number and unacquaintedness of the members that cannot have any Church communion immediately one with another If there be no communion how is it a Church Nay or if there be no such communion as consists in mutual assistance and conjunction in Worship and holding familiarity also in our conversation which the excommunicated are excluded from And if a communion there be it is either Immediate by the members themselves Assembled or else but Mediately by their Officers or Delegates If it be only by the latter Mediately then it is not the Ecclesia prima but orta It is an association of several Political Churches For that is the difference between the communion of a single particular Church and many combined Churches that as the first is a combination of persons and not of Churches so the communion is held among the Members in common whereas the other being a combination of Churches the communion is maintained orderly by Officers and Delegates joyning in Synods and sent from the Congregations If therefore it be an Immediate ordinary communion of members in Ecclesiastical affairs viz. Worship and Discipline that is the Particular Church that I intend call it what you will else and whether there may be any private meetings in it besides the main body or not as possibly through some accidents there may be and yet at Sacrament and on the most solemne occasions the same persons that were at Chappels or less meetings may be with the chief Assembly But I shall proceed in the proof of this by the next Argument which will serve for this and the main together Argum. 11. THat sort of Church Government may most safely be now practised which was used in the Scripture times and that 's less safe which was not then used But the Government of many Elders and particular Churches by one Bishop fixed and taking that as his proper Diocess such as the English Bishops were was not used in Scripture times Therefore it is not so safe to use it or restore it now The Major is proved hence 1. In that the Primitive Church which was in Scripture times was of unquestionable Divine Institution and so most pure And it is certainly lawful to practice that Church-Government which alone was practised by all the Church in the Scripture times of the New Testament 2. Because we have no certain Law or Direction but Scripture for the frame of Government as jure Divino Scripture is Gods sufficient and perfect Law If therefore there be no mention of the Practice of any such Episcopacy in Scripture no nor any precept for the practice of it afterwards then cannot we receive it as of Divine Institution The Objections shall be answered when we have proved the Minor And for the Minor I shall at this time argue from the Concessions of the most Learned and Reverend man that at this time hath deeply engaged himself in defence of Episcopacy who doth grant us all these things following 1. That in Scripture times they were the same persons and of the same office that were called Bishops and Presbyters 2. That all the Presbyters mentioned in Scripture times or then instituted as far as we can know had a Power of Ordination 3. And also a Power of Ruling the Church Excommunicating and Absolving 4. That there was not then in being any Presbyter such as the Bishops would have in these times who was under the Bishop of a particular Church or Diocess His words are these And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second Order in the Church and is now only in use for them under the Name of Presbyters yet in the Scripture times it belonged principally if not alone to Bishops there being no Evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches 5. It is yielded also by him that it is the office of these Presbyters or Bishops to Teach frequently and diligently to reduce Hereticks to reprove rebuke Censure and absolve to visit all the sick and pray with them c. And therefore it must needs follow that their Diocess must be no larger then that they may faithfully perform all this to the Members of it And if there be but one Bishop to do it I am most certain then by experience that his Diocess must be no bigger then this Parish nor perhaps half so big 6. And it must needs follow that in Scripture times a Particular Church consisted not of seveâ—al Churches associated nor of several Congregations ordinarily meeting in several places for Christian communion in the solemn Worship of God but only of the Christians of one such Congregation with a single Pastor though in that we dissent and suppose there weâ—e more Pastors then one usually or often That this must be granted with the rest is apparent 1. The Reverend Author saith as Bishop Downam before cited That when the Gospel was first preached by the Apostles and but few Converted they ordained in every City and region no more but a Bishop and one or more Deacons to attend him there being at the present so smal store out of which to take more and so small need of ordaining more that this Bishop is constituted more for the sake of those which should after believe then of those which did already 2. And it s proved thus If there were in Scripture times any more ordinary Worshiping Assemblies on the Lords dayes then one under one Bishop then either they did Preach Pray Praise God and administer the Lords Supper in those Assemblies or they did not If not then 1. They were no such Worshipping Assemblies as we speak of 2. And they should sin against Christ who required it 3. And differ from his Churches which ordinarily used it But if they did thus then either they had some Pastor Presbyter or Bishop to perform these holy actions between God and the people or not If not then they suppose that Lay-men might do all this Ministerial work in Word Sacraments Prayer and Praise in the name of the Assembly c. And if so what then is proper to the Ministry then farewell Bishops and Presbyters too If not theâ—â—â—her the Bishop must be in two Assemblies at once performing the Holy Worship of God in their communion but that 's impossible or else he must have some assisting Presbyters to do it But that 's denyed Therefore it must needs follow that the Church order constitution and practised Government which was in Scripture times was this that a single Worshipping Congregation was that particular Church which had a Presbyter or Bishop one or more which watched over and ruled that only Congregation as his Diocess or proper charge having no Government
sort with theirs for ours is of the first sort and if theirs be of the same we are both agreed And that the Lord Jesus Christ should settle one kind of Government de facto during Scripture time and change it for ever after is most improbable 1. Because it intimateth levity or mutability in a Law-giver so suddenly to change his Laws and form of Government either something that he is supposed not to have foreseen or some imperfection is intimated as the cause Or if they say that it was the change of the state of the body Governed viz. the Church I answer 2. There was no change of the state of the Church to necessitate a change of the kind of Officers and Government for as I shall shew anon there was need of more Elders then one in Scripture times and the increase of the Church might require an increase of Officers for Number but not for Kind There was as much need of assisting Presbyters as of Deacons I may well conclude therefore that he that will affirm a Change of the Government so suddenly must be sure to prove it and the rather because this is the Bishops own great and most considerable Argument on the other side when they pâ—ead that the Apostles themselves were Rulers of Presbyters therefore Rulers over Presbyters and many Churches should continue as Gods Ordinance many on the other side answer them though so do not I that this Ordinance was temporary during the Apostles times who had no Successors in Goveâ—nment to whâ—ch the Prelates reply that it s not â—â—agiâ—abâ—e that Christ should settle one sort of Church-Governmeâ—t for the first age and another ever after abolishing that first so soon and thaâ— they who affirm this must prove it For my part I am overcome by this Argument to allow all that the Apostolical pattern can prove laying aside that which depended on their extraordinary gifts and priviledges but then I see no reason but they should acknowledâ—e the â—oâ—ce of their own Mediâ—m and conclude it s not imâ—ginable that if God setâ—led â—ixed Bishops only over particular Congregations without any such order as subject Preâ—byters in the first age he should change this and set up subject Presbyters and many Churches under one man for ever after If they say that this is not a change of the speâ—ies but a growing up of the Church from Infancy to Maturity I answer It is a plain change of the Species of Government when one Congregation is turned into Many and when a new order of Officers viz. subject Presbyters without power of Ordination or Jurisdiction is introduced and the Bishops made Governours of Pastors that before were but Governours of the People this is plainly a new Species Else I say again let them not blame us for being against the right Species 3. The third Reaâ—on is this They that affirm a change not of the Governours but also of the very nature or kind of a particular Governed or Political Church from what it was in Scripture times do affirm a thing so improbable as is 〈◊〉 without very clear proof to be credited But such are they that affirm that Congregational Bishops were turned to Diocesan therefore c. The Church that was the object of the Government of a fixed Bishop in Scripture times was A competent Number of persons in Covenant with Christ or of Christians co-habiting by the appâ—intment of Christ and their mutual expressed consent united or associated under Christs Ministerial Teachers and Guides for the right worshipping of God in publick and the Edification of the Body in Knowledge and Holiness and the maintaining of obedience to Christ among them for the strength beauty and safety of the whole and each part and thereby the Pleasing and Glorifying God the Redeemer and Creator Iâ— would be too long rather then difficult to stand to prove all the parts of this Definition of the first particular Political Church That part which most concerneth our present purpose is the Ends which in Relations must enter the Definition which in one word is The Communion of Saints personally as Associated Churches consisting of many particular Churches are for the Communion of Saints by officers and Delegates And therefore this communion of Saints is put in our Creed next to the Catholick Church as the end of the combination I shall have occasion to prove this by particular Texts of Scripture anon A Diocesan Church is not capable of these Ends. What personal communion can they have that know not nor see not one aonther that live not together nor worship God together There is no more personal communion of Saints among most of the people of this Diocess then is between us and the inhabitants of France or Germany For we know not so much as the names or faces of each other nor ever come together to any holy uses So that to turn a Congregation into a Diocesan Church is to change the very subject of Government Obj. This is meer independency to make a single Congregation the subject of the Government Answ. 1. I am not deterred from any truth by Names I have formerly said that its my opinion that the truth about Church-Government is parcelled out into the hands of each party Episcopal Presbyterian Independents and Erastian And in this point in Question the Independents are most right Yet I do dot affirm nor I think they that this one Congregation may not accidentally be necessitated to meet in several places at once either in case of persecution or the age and weakness of some members or the smalness of the room But I say only that the Church should contain no more then can hold communion when they have opportunity of place and liberty and should not have either several settled Societies or Congregations nor more in one such Society then may consist with the Ends. And that these Assemblies are bound to Associate with other Assemblies and hold communion with them by the mediation of their Officers this as I make no doubt of so I think the Congregational will confess And whereas the common evasion is by distinguishing between a Worshipping Church and a Governed Chuch I desire them to give us any Scripture proof that a Worshipping Church and a Governed Church were not all one supposing that we speak of a settled society or combination I find no such distinction of Churches in Scripture A family I know may perform some worship and accordingly have some Government And an occasional meeting of Christians without any Minister may perform some Worship without Government among them But where was there ever a Society that ordinarily assembled for publick worship such as was performed by the Churches on the Lords dayes and held communion ordinarily in worship and yet had not a Governing Pastor of their own Without a Presbyter they could have no Sacraments and other publike Worship And where was there ever a Presbyter that was not a Chuâ—ch Governour
no necessiâ—y and the Non-necessity is but preâ—ended First it is preâ—eâ—â—ed that there were so few fit men that there was a Necessity of forbâ—arance But this is not so For 1. The Church had larger gifts of the Spirit then then now and therefore proportionable to the flocks they might have had competent men then as well as now 2. They had men enough to make Deacons of even sâ—ven in a 〈◊〉 And who will believe then that they could find none to make such Elders of Was not Stephen or Philip sufficiently qualified to have been a subject Elder 3. They had many that prophesied and interpreted and spake with tongues in one Assembly as appears 1 Cor. 14. And therefore its manâ—fâ—st that there were enough to have made Ruled Elders At least sure the Church at Ierusalem where there were so many thousands would have afforded them one such if it had been requisite But secondly its pretended not to have been Necessary because of the fewness of the people But I answer 1. The same persons say that in Ignatius his time all Churches had such Presbyters And its manifest that many Churches in the Scripture times were more populous or large then many or most beside them were in Ignatius time 2. Did the numerous Church at Ierusalem ordinarily meet on the Lords dayes for holy communion or not If they did then it was but a Church of one Congregation which is by most denyed If not then the several Assemblies must have several Presbyters for several Bishops they will not hear of Doubtless they did not celebrate the holy communion of the Church and Ordinances of God by meer Lay-men alone 3. What man that knows the burden of Pastoral Oversight can say that such Churches of thousands as Ierusalem Rome Alexandria c. had need of no more than one man to Teach them and do all the Pastoral work and so that assisting Ruled Presbyters were then needless If they were needless to such numerous Churches then let us even take them for needless still and set up no new orders which were not seen in Scripture times Reas. 8. The Apostles left it not to the Beshops whom they established to make new Church-offices and orders quoad speciem but only to ordain men to succeed others in the offices and orders that themselves had by the inspiration of the Holy Ghost appointed or else Christ before them A Bishop might make a Bishop or a Deacon perhaps because these were quoad speciem made before and they were but to put others into the places before appointed But if there were no such creature in Scripture times as a subject Presbyter that had no power of Ordination and Jurisdiction then if the Bishops afterward should make such they must make a new office as well as a new officer So that either this new Presbyter is of the institution of Christ by his Apostles or of Episcopal humane institution If the former and yet not institututed in Scripture times then Scripture is not the sufficient rule and discoverer of Divine Institutions and Church Ordinances and if we once forsake that Rule we know not where to fix but must wander in that Romane uncertainty If the latter then we must expect some better proof then hitherto we have seen of the Episcopall or any humane power to make new Offices in the Church of Christ and that of universal and standing necessity Till then we shall think they ought to have made but such Presbyters as themselves Reason 9. If there be not so much as the name of a Ruled Presbyter without power of Ordination or Iurisdiction in all the Scripture much less then is there any description of his Office or any Directions for his ordination or the qualifications prerequisit in him and the performance of his office when he is in it And if there be no such Directory concerning Presbyters then was it not the Apostles intent that ever any such should be ordained The reason of the consequence is 1. Because the Scripture was written not only for that age then in being but for the Church of all ages to the end of the world And therefore it must be a sufficient directory for all The second Epistle to Timothy was written but a little before Pauls death Surely if the Churches in Ignatius daies were all in need of Presbyters under Bishops Paul might well have seen some need in his time or have foreseen the need that was so neer and so have given directions for that office 2. And the rather is this consequence firm because Paul in his Epistles to Timothy and Titus doth give such full and punctual Directions concerning the other Church-officers not only the Bishops but also the Deacons describing their prerequisite qualifications their office and directing for their Ordination and conversation Yea he condescendeth to give such large Directions concerning Widows themselves that were serviceable to the Church Now is it probable that a perfect Directory written for the Church to the worlds End largely describing the qualifications and office of Deacons which is the inferiour would not give one word of direction concerning subject Presbyters without power of Ordination or Rule if any such had been then intended for the â—hurch No nor once so much as name them I dare not accuse Pauls Epistles written to that very purpose and the whole Scripture so much of insufficiency as to think they wholly omit a necessary office and so exactly mention the inferiour and commonly less necessary as they do Reason 10. The new Episcopal Divines do yield that all the texts in Timothy Titus and the rest of the New Testament that mentitn Gospel Bishops or Presbyters do mean only such as have power of Ordination and Iurisdiction without the concurrence of any superiour Bishop The common Inerpretation of the Fathers and the old Episcopal Divines of all ages of most or many of those texts is that they speak of the office of such as now are called Presbyters Lay both together and if one of them be not mistaken they afford us this conclusion that the Presbyters that now are have by these texts of Scripture the power of Ordination and Iurisdiction without the concurrence of others And if so then was it never the Apostles intent to leave it to the Bishops to ordain a sort of Presbyters of another order that should have no such power of Ordination or Jurisdiction without the Bishops Negative Reason 11. We find in Church History that it was first in some few great Cities especially Rome and Alexandria that a Bishop ruled many settled worshipping Congregations with their Presbyters when no such thing at that time can be proved by other Churches therefore we may well conceive that it was no Ordinance of the Apostles but was occasioned afterwards by the multiplying of Christians in the same compass of ground where the old Church did inhabite and the adjacent parts together with the humane frailty of the
the Synagogues prove not this power which is much disputed Mat. 10.17 and 23.34 Luke 6.22 and 12.11 and 21.12 Acts 22.19 and 26 11. Yet at least excluding men their Synagogue Communion may Iohn 9.22 34. and 12.42 and 16.2 But because this argument leads us into many Controversies about the Jewish customes lest it obscure the truth by occasion in quarrels I shall pass it by 2. I find no particular Political Church in the New Testament consisting of several Congregations ordinarily meeting for communion in Gods Worship unless as the forementioned accidents might hinder the meeting of one Congregation in one place nor having half so many members as some of our Parishes When there is mention made of a Country as Iudea Galile Samaria Galatia the word Churches in the plural number is used Gal. 1.2 Acts 15.41 and 9.31 2 Cor. 8.1 But they 'l say These were only in Cities But further considâ—r there is express mention of the Church at Cenchrea which was no City and they that say that this was a Parish subject to Corinth give us but their words for it without any proof that ever I could see and so they may as well determine the whole cause by bare affirmation and prevent disputes The Apostle intimateth no such distinction Rom. 16.1 1 Cor. 11.18 20 22.16 When ye come together in the Church I hear that there be divisions among you When ye come together therefore into one place this is not to eat the Lords Supper 16. We have no such Custome nor the Churches of God Here the Church of Corinth is said to come together into one place And for them that say This is per partes and so that one place is many to the whole I answer the Apostle saith not to a part but to the whole Church that they come together in one place and therefore the plain obvious sence must stand till it be disproved And withall he calls the Christian Assemblies in the plural number Churches for its plain that it is of Assembly Customes that he there speaks So 1 Cor. 14. there is plainly expressed that it was a particular Assembly that was called the Church and that this Assembly had it in many Prophets Interpreters others that might speak Verse 4. He that Prophesieth Edifieth the Church that is Only that Congregation that heard And Verse 5. Except he interpret that the Church may receive Edifying And Verse 12. Seek that ye may excell to the Edifying of the Church Verse 19. In the Church I had rather speak five words with my understanding that I may teach others also And Verse 23. If therefore the whole Church be come together into one place and all speak with tongues One would think this is as plain as can be spoken to assure us that the whole Churches then were such as might and usually did come together for holy communion into one place So Verse 28. If there be no Interpreter let him keep silence in the Church And which is more lest you think that this was some one small Church that Paul speaks of he denominateth all other particular Congregations even Ordered Governed Congregations Churches too Verse 33. For God is not the author of confusion but of peace as in all the Churches of the Saints So that all the Congregations for Christian Worship are called All the Churches of the Saints And it seems all as well as this so stored with Prophets and gifted men that they need not take up with one Bishop only for want of matter to have made subject Elders of And Verse 34. Let your women keep silence in the Church for it is a shame for a woman to speak in the Church So that so many Assemblies so many Churches Obj. But it seems there were among the Corinthians more then one Congregation by the plural Churches Answ. 1. Many particular seasons of Assembling may be called many Assemblies or Churches though the peoole be the same 2. The Epistle was a Directory to other Churches though first written to the Corinthians 3. Those that say it was to Corinth and other City-Churches that Paul wrote need no further answer It seems then each City had but a Congregation if that were so 4 Cenchrea was a Church neer to Corinth to whom Paul might well know his Epistle would be communicated and more such there might be as well as that and yet all be entire free Churches So in Col. 4.16 And when this Epistle is read among you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea This Church was such as an Epistle might be read in which doubtless was an Assembly The whole matter seems plain in the case of the famous Church at Antioch Acts 11.26 A whole year they assembled themselves with the Church and taught much people Here is mention but of One Assembly which is called the Church where the people it seems were taught And its plain that there were many Elders in this one Church for Acts 13.1 it said There were in the Church that was at Antioch certain Prophets and Teachers And five of them are named who are said to Minister there to the Lord And though I do not conclude that they were all the fixed Elders of that particular Church yet while they were there they had no less power then if they had been such In the third Epistle of Iohn where there is oft mention of that particular Church it appeareth Verse 6. that it was such a Church as before which the â—rethren and strangers could bear witness of Gaius Charity And it s most probable that was one Assembly but utterly improbable that they travailed from Congregation to Congregation to bear this witness And Vers. 9 10. it was such a Church as Iohn wrote an Epistle to and which Diotrephes cast men out of which is most likely to be a Congregation which might at once hear that Epistle and out of which Diotrephes migâ—t â—asilier reject strangers and reject the Apostles letters then out of many such Congregations Gal. 1.22 When Paul saith he was Vnknown by face to the Churches of Iudea it is most likely that they were Churches which were capable of seeing and knowing his face not only by parts but as Churches And its likely those Churches that praised Luke and sent him with Paul as their chosen messenger were such as could meet to choose him and not such as our Diocesses are 1 Cor. 16.1 2. Paul gives order both to the Church of Corinth and the Churches of Galatia that upon the Lords day at the Assembly as it is ordinarily expounded they should give in their part for the relief of the Churches of Iudea So that it seems most likely that he makes Churches and such Assemblies to be all one Acts 14.23 They ordained them Elders Church by Church or in every Church Here it is confessed by those we plead against that Elders signifie not any subject
Elders having no power of Ordination or Government And to say that by Elders in each Church is meant only one Elder in each Church is to forsake the letter of the text without any proved Necessity We suppose it therefore safer to believe according to the first sence of the words that it was Elders in every Church that is more then one in every Church that were ordained And what sort of Churches these were appears in the following verses where even of the famous Church of Antioch its said Verse 27. when they were come and had gathered the Church together they rehearsed all that God had done by them So that its plain that this Church was a Congregation to whom they might make such rehearsal And Chap. 15.3 It s said that they were brought on their way by the Church And if it be not meant of all but a part of the Church yet it intimateth what is aforesaid To conclude though many of these texts may be thought to speak doubtfully yet consider 1. That some do most certainly declare that it was particular stated Assemblies that were then called Churches even Governed Churches having their Officers present 2. That there is no certain proof of any one particular Political Church that consisted of many such stated Assemblies 3. That therefore the Texts that will bear an exposition either way must be expounded by the certain and not by the uncertain texts so that I may argue thus If in all the New Testament the word Church do often signifie stated worshipping single Assemblies and often is used so as may admit that interpretation and is never once used certainly to signifie many particular stated worshipping Assemblies ruled by one fixed Bishop then we have any just cause to suppose that the particular Political Churches in Scripture times consisted but of one such stated Congregation But the Antecedent is true therefore so is the Consequent As for the New Episcopal Divines that say There were no subject Presbyâ—ers in Scripture times I suppose according to their principles they wâ—ll grant me all this as is aforesaid And for others the Instances that they bring to the contrary should be briefly considered The great swaying Instance of all which did sometime prevail with me to be my self of another mind is the Numerous Church at Ierusalem Of which its said that three thousand were converted at once and five thousand at another time and the word mightily grew and prevailed and daily such were added to the Church as should be saved to whâ—ch some add the mention of the Miriades of believing Jews yet zealous of the Law which the brethren mentioned to Paul Acts 21.20 And the instance of Ephesus and Rome come next But I remember how largely this business is debated between the late Assembly at Westminster and the Dissenting Brethren that I think it unmeet to interpose in it any further then to annex these few considerations following 1. That all that is said on that side doth not prove certainly that that one Church at Ierusalem was the eighth part so big as Giles Cripple-gate Parish or the fifth part so big as Stepney or Sepulchres nor neer so big as Plimoth or some other Country Parishes 2. That it is past doubt that the magnitude of that Body of Believers then at Ierusalem was partly acccidental and the members cannot at all be proved settled cohabitants nor that Church as in its first unordered Mass be the proved to be the fittest pattern for imitation 3. That Christ hath not punctually determined how many members shall be in a particular Church 4. But the ends being personal holy communion are the Rule by which humane prudence must determine it 5. That its fitter one Church instance give way to many in point of our imitation then of many to that one caeteris paribus 6. That it s known among us that more then are proved to have been members of that Church may hear one man preach at the same time I have none of the loudest voices and yet when I have preached to a Congregation judged by judicious men to be at least ten thousand those farthest off said they could well hear as I was certainly informed 7. That its certain by many passages historicall in â—cripture that men did then speak to greater multitudes and were heard at far greater distance then now they can orderly be which I conjecture was because their voices were louder as in most dryer bodies which dryer Countreys have is commonly seen when moister bodies have ofâ—er hoarser voices and other reasons might concur 8. That it is confessed or yielded that the Church at Ierusalem might all hear at once though not all receive the Lords Supper together And if so then they were no more then might at once have personal communion in some holy Ordinances and that the Teachers might at once make known their minds to 9. And then the reason of receiving the Supper in several places seems to be but because they had not a room so fit to receive all in as to hear in And so we have now in many Parishes Assemblies subordinate to the chief Assembly For divers families at once may meet at one house and divers at another for repetition prayer or other duties and some may be at Chappels of ease that cannot come to the full assembly 10 They that are for Presbyâ—erial Churches of many Congregations do not say that There must be many to make the first political Church but only that There may be many If then there be no Necessitâ— of it 1. Should it not be forborn when it appeareâ—h to prudence most inconvenient as frequently it will no doubt 2. And when it is Necessary for a peaceable Accommodation beâ—ause others think it a sin should not a May be give place to a Must not be in pacificatory consultations caeteris paribus 11. It is granted also by them that the Pastors of one Congregation have not a charge of Governing other neighbour Congregation in Consistory one rather then another which they gâ—vern not though perhaps as neer them but bâ— conâ—ent And therefore as there is but a licet not an oportet of such consent pleaded for so while no such consent is given we have no such châ—â—ge of Governing neighbour Congregations and none may force us to such consent 12. And Lastly that if a siâ—gle Congregation with it own Officer or Officers be not a true particular Political Church then our ordinary Parish assemblies are none and where the Presbyterian Government is not set up which is up but in few places of England it would then follow that we have no true Political Churches left among us perhaps never had which I meet yet with few so uncharitable as to affirm except the Papists and the Separatists and a few of the new sort of Episcopal Divines who think we have no Churches for want of â—ishops except where Bishops yet are retained and acknowleged For my part I
dayes and after He affirmeth also that the power of the Keyes belongeth to the Presbyters and that its convertible with the power of celebrating the Eucharist and that 's the Reason Why it belongs to them page 98. ibid. and that the Power of the Keys that is the whole power of the Church whereof that power is the root and sourse is common to Bâ—shops and Presbyters page 128 and that to this all sides agree page 106. and that by their Grant Deacons and others may preach but not Rule or administer the Lords Supper see page 118.123 And he is far from being of their mind that think in Scripture times there was but one single Bishop without other Presbyters in a Diocesan Church For he supposed many in a Congregation Page 126 he saith You see by St. Paul 1 Cor. 14. that one Assembly whereof he speaks there furnished with a great number of Prophets whether Presbyters or over and above them In the Records of the Church we find divers times a whole Bench of Presbyters presiding at one Assembly And before he had shewed how they sate about the Bishop and the congregation stood before them And page 127. he saith that Clemens the Disciple of the Apostles in his Epistle to the Corinthians to compose a difference among the Presbyters of that Church partly about the celebration of the Eucharist adviseth them to agree and take their turns in it I confess I knnw not whence he hath this doubtless not in the true approved Epistle of Clement but it shews in his judgement 1. That there were then many Presbyters in the Church of Corinth 2. And that that Church was but one Congregation or not very many Else what need the Presbyters take their turns when they might have done it at once 3. That the word Presbyter in Clemens signifieth not a Prelate 4. And it seems this intimateth there was then no Bishop in Corinth else no question but Clemens would have charged these disagreeing Presbyters to obey their Bishop and used some of Ignatius language 5. Nay if Bishops had been then known in the world is it not likely that he would have charged them to get a Bishop if they had not to Govern such a disagreeing Presbytery And page 129 130 131. he shews that the condemning of Marcion at Rome and of Noelus at Ephesus are expresty said by Epiphanius Haeres 42. num 1. 2. Haeres 57 num 1. to have been done and passed by the Act of the Presbyters of those Churches And which is of later date the Excommunication of Andronicus in Sâ—nesius 57. Epist. I find reported to have passed in the same sort and all this agreeable to the practice recorded in Scripture alledging 1. Tim. 5.19 Acts 21.18 citing Cyprian Ep. 46. and the Apost Constit. and saith Bloudell in this might have spared his exact diligence it being granted c. Mr. Thorndike also tells us pag. 62. of the words of Ninius that in Ireland alone Saint Patrick at the first plantation of Christianity founded three hundred and threescore and five Bishopricks And can any man believe that all these had Cities or more then one of our Parish Churches when all Ireland to this day hath not seven Cities and when all this was done at the first plantation of the Gospel I think we had this sort of Episcopacy Even since the Reformation there is reckoned in Ireland but four Arch-bishops nineteen Bishops What think you then were 365. Bishops at the first plantation of the Gospel To proceed to some further Evidence 1. It s manifest in Clemens Rom. Epist. to the Corinthians there is mention of no more but two Orders the one called sometime Bishops sometime Presters the other Deacons page 54.55.57 and this he saith the Apoâ—â—les did as knowing that contention would arise about the name of Episcopacy and that they so seâ—led the Ministerial Offices that others should succeed in them when some were deceased For my part I cannot see the least reason to be of their mind that think Clemens here doth speak only of Prelates or supereminent Bishops of which I refer the Reader to Mr. Burtons notes in his English Translatâ—on of Clemenâ— But suppose it were so If at that time the Churches had none but single Bishops it is plain then that they were but single Congregations For no other Congregations having communion in theâ—r-then-ordinary publike worship could be managed without a Bishop or Presbyter to do the work But for them that sleight Mr. Burtons other mens plain Reasons concerning the judgement of Clem. Romanus and force his words to speak what they mean not I desire them to observe the judgement of Grotius whom they profess so much to value who in his Epistol 162 ad Bignon gives this as one Reason to prove this Epistle of Clemens genuine Quod nusquam meminit exsortis illius Episcoporum autoritatis quae Ecclesiae consuetudine post Marci mortem Alexandriae atque eo exemplo alibi introduci cepit sed planè ut Paulus Apostolus ostendit Ecclesias communi Presbyterorum qui iidem omnes Episcopi ipsi Pauloque dicuntur consilio fuisse gubernatas Nam quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominat omnia ista nomina non ad Ecclesiam sed ad Templum Hieros pertinent unde infert omnia recto ordine agenda si Iudaeis tanto magis Christianis You see that Grotius then and Clemens in his judgement were against Prelacy 2. The very same I say of Prelacie Epist. ad Philip. which mentioneth only two sorts Presbyters and Deacons 3. And though Ignatius oft mention three it seems to me that they were all but the Governours or Ministers of one Congregation or of no more people then one of our Parishes In the Epist. ad Smyrâ— he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vbi Episcopus praesens fuerit illuc plebs Congregetur sicuti ubi Christus est omnis militia coelestis aâ—est as the common interpreter translateth it ut vid. est in Edit Perionii Vsherii c. Vbi comparuerit Episcopus ibi Multitudo sit quemadmodum ubi Christus ibi omnis astat exercitus coelestis as Hier. Vairlenius Videlius translate it Or Vbi utique apparet Episcopus illic multitudo sit quemadmodum utiq ubi est Christus Iesus illic Catholica Ecclesia as Vshers old Tranlation And by the Context it appeareth that this plâ—bs or multitudo is the Church which he ruleth and not only one Congregation among many that are under him For this doth without distinction bind all the people one as well as another to be where the Bishop is or appeareth viz. in the publick Assembly for Communion in Worship It is plain therefore there that were not then many such Assemblies under him otherwise all save one must have necessarily disobeyed this command And in the Epistle to the Philadelphians he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e.
Vna enim est caro Domini nostri Iesu Christi unus illius sanguis qui pro nobis effusus est unus calix qui pro omnâ—bus nobiâ— distributus est unus panis qui omnibus fractus est unum altare omni Ecclesiae unus Episcopus cum presbyterorum Collegio Diaconis conservis meis Here it is manifest that the particular Church which in those dayes was governed by a Bishop Presbytery and Deacons was but one Congregation for every such Church had but one Altar Object But some Greek Copies leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. 1. The corrupt vulgar translation might occasion the change of the text saith Bishop Vsher Annot. in loc page 40. intermedia illa ex interpretatione hâc excidisse videantur 2. The old translation of Bishop Vsher which leaves it out yet hath Vnum Altare unus Episcopus c. and the sence is â—he same if the other words were out 3. Ignatius hath the like in other places as we shall see anon which forbiddeth such quarrels here Object But saith the Learned and Godly Bishop Downame Def. li. 2. cap. 6. page 109. the word Altar being expounded for the Communion table is not likely aâ—d too much savoureth of Popery but by one Altar is meant Christ who sanctifieth all our Sacrifices and Oblations and maketh them acceptable to God as Ignatius expoundeth himself in hâ—s Epistle to the Magnesians All as one run together into the Temple of God unto one Iesus Christ as it were unto one Altar To this I answer that it is some confirmation to me that the words are so express that so learned a man hath no more to say by way of evasion For doubtless this is too gross and palpable to satisfie the judicious impartial reader 1. That the very text which he citeth of the Epistle to the Magnesians doth make fully against him I shall shew anon 2. That it is not Christ that is meant here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident 1. In that Christ his flesh and blood are before distinctly mentioned 2. In that the word is put in order among the external Ordinances 3. In that it is so usual with other ancient writers and Ignatius himself to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sence as we now take it that it will be plain violence to imagine that it is Christ that was meant by it And for Popery there is no such matter of danger in using a word Metaphorically Otherwise we we must make the Ancients commonly to be friends to Popery for they ordinarily call the Lords Table and the place where it stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say The Table and the Sacrarium or place of its standing for this seems plainly the meaning of Ignatius so saith Bishop Vsher Annot. in loc ubi sup Altare apud Patres mensam Dominicam passim denotat apud Ignatium Polycarpum Sacrarium quoque So H. Stephens Altarium Sacrarium See what Learned Mr. Thorndike himself in his Right of the Church c. page 116. saith to this purpose more largely where concerning Ignatius his use of the same word to the Ephesians he saith Where it is manifest that the Church is called a Sanctuary or place of sacrificing Mr. Mead in his Discourse of the name Altar page 14. sheweth that Ignatius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the Lords Table and takes Videlius his concession as of a thing that could not be denyed In the Epistle of Ignatius or whoever else to Polycarp Bishop of Smyrna he saith Crebrius celebrantur conventus Synodique Nominatim omnes inquire Servos ancillas ne fastidias as Vairlenius translateth or as Bishop Vshers old Translation Saepe Congregationes fiâ—nt Ex nomine omnes quaere Servos ancillas ne despicias Whether this were Ignatius or not all 's one to me as long as I use it but historically to prove the matter of fact in those times But surely no man should marvail if I hence gather that great Polycarp was Bishop but of one Congregation when he must enquire or take notice of every one of his Congregation by name even as much as servants and maids I would every Parish Minister were so exactly acquainted with his flock Another passage there is in Ignatius to the same purpose Epist. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Omnes adunati ad Templum Dei concurrite sicut ad unum Altare sicut ad unum Iesum Christum as the vulgar translation Or as Vairlâ—nius Omnes velut unus quispiam in templum Dei concurriâ—â— velut ad utum Alnare ad unum Iesum Christum So the old Latine in Vsher to the same purpose And in the words before going he bids them Come all to one place for prayer Here is no room for Bishop Downams conceit that its Christ that 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they are plainly put as distinct things as if he should say come all to one Altar as to one Christ. i. e because it is but one Christ that is there to be partaked of All this doth so evidently prove that in those dayes a Bishop with his Presbytery and Deacons had but one Congregation meeting at one Altar for Church Communion in the Eucharist that it caused Mr. Mead in his Discourse of Churches pag. 48 49 50. Cent. 2. to say as followeth having cited these words of Ignatius Loe here a Temple with an Altar in it whether the Magnesians are exhorted to gather themselves together to pray To come together in one place c. For it is to be observed that in these Primitive times they had but one Altar in a Church as a Symbole both that they worshipped but one God through one Mediator Iesus Christ and also of the Vnity the Church ought to have in it self Whence Ignatius not only here but also in his Epistle to the Philadelphians urgeth the unity of the Altar for a motive to the Congregation to agree together in one For unum Altare saiâ—h he omni Ecclesiae unus Episcopus cum Presbyterio Diaconis conservis meis This custome of one Altar is still retained by the Greek Church The contrary use is a transgression of the Latines not only Symbolically implying but really introducing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nay more then this it should seem that in those first times before Diocesses were divided into those lesser and subâ—rdinate Churches we caâ—l now Parishes and Presbyters assigned to them they had not only one Altar in one Church or Dominicum but one Altar to a Church taking Church for the company or Corporation of the faithfull united under one Bishop or Pastor and that was in the City or place where the Bishop had his See and Residence like as the Iews had but one Altar and Tempâ—e for the whole Nation united under one high Priest And yet as the Iews had their Synagogues so perhaps might they have more
Oratoriâ—s then one though their Altar were but one there namely where the Bishop was Die solis saith Justin Martyr omnium qui vel in oppidis vel ruri degunt in eundem locum conventus fit Namely as he there tells us to celebrate and participate the holy Eucharist Why was this but because they had not many places to celebâ—ate in and unless this were so whence came it else that a Schismatical Bishop was said constituere or collocare aliud Altare and that a Bishop and an Altar are made correlatives See S. Cyprian Epist. 40.72 73. de unit Eccles. And thus perhaps is Ignatius to be understood in that forequoted passage of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unum Altare omni Ecclesiae unus Episcopus cum Presbyterio Diaconis So far Mr. Mead. I hope upon the consent of so admirable a Critick and learned man it will not be so much blame-worthy in me if I speak somewhat the more confidently this way and say that I think that the main confusion and Tyranny that hath overspread the Churches hath been very much from the changing the Apostolical frame of Churches and setting up many Altars and Congregations under one Bishop in one pretended particular Church I had three or four passages ready to cite out of Ignatius but these are so express that I apprehend the rest the less necessary to be mentioned The next therefore that I shall mention shall be the forementioned words of Iustin Martyr Apol. 2 cited by Mr. Mead and by others frequently to this purpose In which I observe all these particulars full to the purpose 1. That they had but one Assembly each Lords day for Church communion for one Church 2. That this was for reading and prayer and the Eucharist 3. That the President who is commonly by those of the Episcopal judgement said to be here meant the Bâ—shop did preach and give thanks and administer the supper so that it was administred but to one Congregation as under that Bishop of that Church for he could not be in two places at once 4. That to the Absent the Deacons carried their portion after the consecration so that they had not another Meeting and Congregation by themselves for that end This is all so plain that I shall think it needeth no Vindication So that were there but these two Testimonies I should not marvail if Bishop Downam had extended his confession a little further when he acknowledgeth Dâ—f li. 2. cap. 6. page 104. that At the first and namely in the time of the Apostle Paul the most of the Churches so soon after their Conversion did not each of them exâ—eed the proportion of a populous Congregation And then we are not out in so interpreting the words of Paul and other writers of the holy Scripture The next that I shall mention whoever was or when ever he lived is Dionys. de Eccles. Hierarch cap. 4. where he tells us that the Praefect who was the Bishop if there were any did Baptize those that were converted and the Presbyters and Deacons did but assist him And abundance of work he mentioneth whâ—ch they had with all that they Baptized and they called all the Congregation together who joyned in Prayers with the Bishop at the Baptism All which shews that he was then the Bishop but of one particular Church which ordinarily Assembled together for publick worship For 1. If he had many such Churches or Congregations under him he could not be thus present to celebrate Baptism in them all Nor would one only be mentioned as his charge 2. Nor is it possible that one Bishop should with so long a way of Baptisme as is there described be able to Baptize all the persons in a Diocess such as ours or the twentieth part of them much less in those times when besides the Infants of Believers the most eminent sort of Baptism and greatest labour was about the multitudes of Adult Converts that by the Gospel were daily added to the Church Gregory Thaumaturgus was as by force made Bishop of Neocesarea and yet his whole Diocess or City had but seventeen â—hristians in it at his entrance though when he died he found upon enquiry but seventeen Pagans so great a change was made by the Gospel and by Miracles But by this Diocess of seventeen souls we may conjecture what the Churches were in those times though we should allow others to be an hundred times as great they would not be so great as the tenth part of many Parishes in England See the truth of this passage in Greg. Nissen Oratio in Greg. Thaumatur twice over he recites it And Basil. Mag. l. de Spir. Sanc. c. 19. And Roman Breviar Die 15. Novemb. And the Menolog Graec. mentioned before Greg. Neocesar works Printed ad Paris 1622. But I shall return to some before Gregory The next that I shall cite is Tertullian that well known place in his Apolog. c. 39. Corpus sumus de conscientia Religionis Discipline unitate spei federe Coimus in coetum Congregationem ut ad Deum quasi manu facta precationibus ambiamus orantes Cogimur ad divâ—narum literarum Commemorationem Certè fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praceptorum nihilominus inculcationibus densamus ibidem etiam exhortationes Castigationes censura Divina nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judicii praejudicium est siquis ita deliquerit ut à communicatione Orationis conventus omnis sancti commercii relegetur Praesident probati quiq seniores c. If I be able to understand Tertullian it is here plain that each â—hurch consisted of one Congregation which assembled for Worship and Discipline at once or in one place and this Church was it that had Presidents or Seniors to guide them both in Worship and by Discipline So that if there were any more of these Assemblies in one particular Political Church then there were more Bishops then one or else others besides Bishops exercised this Discipline But indeed it s here plainly intimated that Bishops were then the Guides of Congregations single and not of Diocessâ—s consisting of many such I shall put Tertullians meaning out of doubt by another place and that is de Corona Militis cap. 3. Eucharistiae Sacramemtum in tempore victus omnibus mandatum à Domino etiam antelucanis ritibus nec de aliorum manu â—uam praesidentium sumimus And if they received this Sacrament of none but the Presidents and that every Lords day at least as no doubt they did then they could have no more Congregations in a Church then they had Presidents And though Pamelius say that by Presidents here is meant also Presbyters yet those that we now dispute against understand it of the Prelates And if they will not so do then may we will interpret the foresaid passage Apol. to be
whether they were Bishops of a County or Bishops of a Parish that were there in those daies For my part I heartily wish that Ireland had three hundred sixty five good Bishops and Churches at this day even when the whole Nation profess themselves to be Christians which then they did not To this purpose runs the 14. Canon Concilii Agath and if it were so then much more long before Si quis etiam extra Parochias in quibus legitimus est ordinariusque conventus oratorium habere voluerit reliquis festivitatibus ut ibi Missam audiat propter fatigationem familiae justa ordinatione permittimus Pascha vero Natali Domini Epiphania Ascensione domini Pentecoste Natali Sancti Johannis Baptistae siqui maxime dies in festivitatibus habentur non nisi in Civitatibus aut Parochiis audiant Here it appeareth that there was but one legitimus ordinariusque conventus in a Parish though they tolerated an Oratory or Chappell of ease And that a Parish here is taken for a Diocess or such a Church as had proper to it self a Bishop and Presbyterie as it is probable from the ordinary use of the word by Eusebius and other antients in that sence so also from what is further said in the following Canons of this Council And so the word Parish here may be expository of the word City or else denote a Rural Bishoprick For Can. 30. saith Benedictionem super plebem in Ecclesiâ fundere aut paenitentem in Ecclesia benedicere presbytero penitus non licebit And if a Presbyter may not bless the people or the penitent when the blessing of the people was part of the work in every Solemn Assembly for Church communion then it is manifest that a Bishop must be present in every such Assembly to do that part which the Presbyter might not do and consequently there were no more such Assemblies then there were Bishops And to prove this more fully mark the very next Canon of that Council viz. the 31. Missas die dominico secularibus totas audire speciali ordine praecipimus ita ut ante benedictionem Sacerdotis egredi populus non praesumat Quod si fecerint ab Episcopo publicè confundatur So that its plain that on every Lords day all the people for here is no distinction or limitation were to be present in the publick worship to the end and the Bishop to pronounce the blessing whoever preached and openly to rebuke any that should go out before it From whence it is evident that all such Church Assemblies for communion every Lords day were to have a Bishop present with them to do part of the work and therefore there were no more such Assemblies then there were Bishops In the 38. Canon of the same Council we find this written Cives qui superiorum solennitatum id est Paschae Natalis Domini vel Pentecostes festivatibus cum Episcopis interesse neglexerint quum in Civitatibus commnionis vel benedictionis accipiendae causa positos se nosse debeant triennio communione priventur Ecclesiae So that it seems there were no more Church-members in a City then could congregate on the festival daies for Communion and the Bishops Blessing therefore there were not many such Congregations when every one was to be three years excommunicate that did not Assemble where the Bishop was Moreover all those Canons of several Councils that forbid the Presbyters to confirm by Chrysm and make it the Bishops work do shew that the Diocess were but small when the Bishop himself could do that besides all his other work In the Canons called the Apostles cap. 5. it is ordained thus Omnium aliâ—rum primitiae Episcopo Presbyteris domum mittuntur non super Altare Manifestum est autem quod Episcopus Presbyteri inter Diaconos reliquos clericos eas dividunt By which it appeareth that there was but one Altar in a Church to which belonged the Bishop Presbyterie and Deacons who lived all as it were on that Altar And Can. 32. runs thus Si quis Presbyter contemnens Episcopum suum seorsim collegerit Altare aliud erexerit nihil habens quo rebrehendat Episcopum in causa pietatis justitiae deponatur quasi principatus amator existens Haec autem post unam secundam tertiam Episcopi obsecrationem fieri conveniat Which shews that there was then but one Convention and one Altar to which one Bishop and Presbyters did belong So that no other Assembly or Altar was to be set up apart from the Bishop by any Presbyter that had nothing against the Bishop in point of Godliness or Justice And I believe if Bishops had a whole Diocesse of two hundred or three hundred or a thousand Presbyters to maintain they would be loth to stand to the fifty eighth Canon which makes them Murderers if they supply not their Clergies wants But let that Canon pass as spurious And long after when Concilium Vasense doth grant leave to the Presbyters to preach and Deacons to read Homilies in Country Parishes as well as Cities it shews that such Parishes were but new and imperfect Assemblies In the Council of Laodicea the 56. Canon is Non oportet Presbyteros ante ingressum Episcopi ingredi Ecclesiam sedere in tribunalibus sed cum Episcopo ingredi nisi forte aut aegrotet Episcopus aut in peregrinationis commodo eum abisse constiterit By which it seems that there was but one Assemby in which the Bishop and Presbyters sate together Otherwise the Presbyters might have gone into all the rest of the Churches without the Bishop at any time and not only in case of his sickness or peregrination The fifth Canon of the Council of Antioch is the same with that of Can. Apost before cited that no Presbyter or Deacon contemning his own Bishop shall withdraw from the Church and gather an Assembly apart and set up an Altar By which still it appears that to withdraw from that Assembly was to withdraw from the Church and that one Bishop had but one Altar and Assembly for Church Communion So Concil Carthag 4. Can. 35. which order the sitting of the Presbyters and Bishop together in the Church And many decrees that lay it on the Bishop to look to the Church lands and goods and distribute to the poor the Churches Alms do shew that their Diocesses were but small or else they had not been sufficient for this All the premises laid together me thinks afford me this conclusion that the Apostolical particular Political Churches were such as consisted of one only Worshipping Congregation a Congregation capable of personal communion in publick worship and their Overseers and that by little they departed from this form each Bishop enlarging his Diocess till he that was made at first the Bishop but of one Church became the Bishop of many and so set up a new frame of Government by setting up a new kind of particular Churches And thus
eyes of God and men are on them and that it is no light matter to an honest heart that Christ and his cause should be dishonoured by our weaknesses and our labours should hereby be frustrated and sinners hardned in their impiety But yet I must say that many that are but low in Learning have greater abilities by grace and use to manage the great essentials of Christianity and set home a necessary truth upon the heart and deal with ignorant dead-hearted sinners then many very Learned men did ever attain to And I confess I could wish for the service of the Church that some such now private less-learned men in great Congregations were yoaked with some Learned men that are less fit for lively rouzing application that they might Lovingly go together the one confessing his defect in Learning and the other his defect in application and the unlearned depending for guidance from the more Learned in cases of difficulty where his abilities fall short that so they might be both as one able Minister communicating the honour of their several abilities to each other to supply and cover each others defects But if such a thing should be attempted though agreeably to the Churches practice for many hundred years after Christ what an out-cry should we have from the men now in hand against Mechanicks and unlearned men and how many would reproach their work that cannot mend it I have been long on this subject I will end it with this story Gregory Nysen tells us in his relation of the Life of Gregory Thaumaturgus that this holy man then Bishop of Neocaesarea was so famous by his miracles and successes that the Neighbour Countreys sent to him to preach and plant Churches among them Among others Comana a neighbour City sent to him to come and plant a Church and Bishops among them When he had stayed a while and preached and prepared them and the time was come that he was to design them a chief Pastor or Bishop the Magistrates and principal men of the City were very busie in enquiring anxiously and curiously who was of most eminent rank and splendour excelling the rest that he might be chosen to the office and dignity of being their Bishop For Gregory himâ—elf had all these Ornaments and therefore they thought their Pastor must have them too But when it came to choice they were all to pieces some for one and some for another so that Gregory looked to heaven for Directions what to do When they were thus taken up with proposing men of splendor and eminency Gregory remembring Samuels anointing David exhorted them to look also among the meanest for possibly there might be found among them some of better qualifications of mind Whereupon some of them signified that they took it as a contumelie and sâ—orn that all the chief mâ—n for eloquence dignity and splendor should be refused and that Mechanicks and tradesmen that labour for tehir living should be thought fitter for so great an office And saith one of them to him in derision If you will pass by all these that are chosen out of the best of the Citizens and go to the scum and basest of the people for a Pastor for us its best for you even to make Alexander the Collier a Priest and lets all agree to choose him The good man hearing these scornful words it struck into his mind to know who that Alexander the Collier was Whereupon they brought him presently with laughter and set him in the midst of them collowed and half-naked and ragged and sordid and thus stood Alexander among them But Gregory suspected somewhat better by him then they that laught at him and thereupon taking him out of the company and examining his life he found that he was a Philosophick man that being of a very comely person and loth it should be any occasion of incontinency and also renouncing the vanities of the world had addicted himself to the life of a Collier that his person and worth might be hid from men and his mind be kept in an humble frame Whereupon Gregory appointeth some to take away Alexander and wash him and cloath him with his Pastoral attire and bring him into the Assembly as soon as they had done In the mean time Gregory goes to the Assembly and fals a preaching to them of the nature of the Pastoral office and the holiness of life required thereto entertaining them with such speeches tâ—ll Alexander was brought and comely adorned in Gregories garmâ—nts was set before them Whereupon they all fell a gazing and wondering at Alexander and Gregory falls a preaching to them again of the deceitfulness of judging by outward appearances about the inward worth of the soul and that Satan had obscured Alexander lest he should subvert his kingdom To be short he ordaineth Alexander their Bishop a Pastor of a single Church And when they desired to bear him preach he shewed that Gregory was not deceived in him His sermon was sententious and full of understanding but because he had no flowers of Oratory or exactness and curosity of words one that was a curious hearer derided him who it is said was by a vision brought to repent of it And thus despised Alexander the Collier was made Bishop or Pastor of Comana when the great ones were rejected and afterward proved a Champion for Christ to whom he passed in Martyrdome through the flames I have recited this for their sakes that deride the gifts of God in men whom they account unlearned but not to encourage any to thrust themselves on so great a work without Ordination and due qualifications Object But it is Ordination it self that is wanting to the Pastors of the Reformed Churches and therefore they are no Pastors c. Answ. The contrary is manifested in this ensuing Disputation This separating Principle is it that I here purposely contend against For it is cast in to divide and to destroy And to quench such granado's and fire-works of the Devil is a necessary work for them that will preserve a Churches Peace I read in Thuanus of a Bishop in France that turning Protestant took his Popish consecration for insufficient and was again elect and ordained by the Protestant Minsters without a Prelate to be a Prelate But that Presbyters Ordained by a Presbytery of Protestants should be reordained by a Prelate and that as necessary to the being of their office is strange doctrine to all the Protestant Churches It was rejected commonly by the English Bishops even by A. B. Bancroft himself Saith Firmilian inter Epist. Cypriani Omnis potestas gratia in Ecclesia constituta est ubi praesident Majores natu qui baptizandi Manus imponendi ordinandi poffident potestatem i. e. All Power and Grace is placed in the Church where Elders do preside who possess the power of Baptizing Imposing hands and Ordaining I know it will be said that Firmilian speak of Bishops only But I believe not that he
undertake more fully to wipe off this reproach for the learned adversaries are tall Cedars in knowledge in comparison of many of us and if men of parts do not grapple with them herein they will easily carry the vote in many mens judgements for they judge that the greater Schollars by far certainly have the better in the contest Sir We beseech you that you would improve your acquaintance in Antiquity for our help in this case Not that we would engage you in wrangling with particular men by name who will not want words but however you would evidence it that our Ordination by Presbyters is not void and of no effect I have this reason ready to give for this request for besides what I had formerly heard I was lately with some of those not of the meanest influence who urged Episcopacy as of absolute necessity affirming that this order the Church of God ever observed and that it was doubtless of Apostolical institution being a thing of Catholick tradition and that 's the best standard to intepret Scripture by What then are we arrived at that have forsaken the whole Church herein Though I am little versed in the Ancients yet I tell them we acknowledge that soon after the Apostles times the name Bishop came up as distinct fâ—om the Presbyters but then I call for their proof that the Primitive Bishops had the power of jurisdiction over Presbyters or that to him only ordination was appropriated I tell them also that we have certain evidence that in some Churches these Bishops were made by Presbyters so was the custom in Alexandria and when did ever the Church judge them to be no Bishops or Ministers And also of Tertullians Praesident probati quique Seniores and of Cyprians Salvo inter Collegas pacis concordiae vinculo and that doubtless if Cyprian be to be believed the Church was then ruled by the joint consent of its Pastors of whom one was indeed the President or Moderator who yet called himself compresbyter and the Presbyters sâ—atres not filios as it was of lâ—te This answer I have had from some of them that the Church in those times was much under the cloâ—d being persecuted and had not that liberty to settle Diocesan Episcopacy in that Glory which the Apostolical institution aimed at and that the Church was then what it could be and not what it would be Do you judge of its weight For my part I am most stumbled at the reading of Ignatius whom Dr. H. so strenuously dâ—fends and cannot tell how to evade that Testimony in the behalf of Episcopacy if it be indeed the testimony of the true Ignatius But methinks his phrase is much unlike either that of Clemens or of Cyprian in this case It s great pity that Dr. Bloudel wants his eyes and so we are hindred of enjoying of more of his labours in this point His Notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a very pretty on and it were well if we had fuller evidence added to that which he hath endeavoured after in his Preface to his Apology for Hierom. Or if your judgement about the power of every single Pastor were fully improved it would conduce much to the clearing of these controversies I could methinks be glad of the practice of those proposals which Bishop Usher hath made in a late printed sheet But these angry Brethren who now oppose us are of a higher strain But I run out too far and forget whom I am writing to Truly I am deeply sensible what mischief those seeds which are as yet but thin-sown as I may say may grow up to in time I know not how it is with yoâ— but with us I fear 〈◊〉 for one at least would be easiâ—y drawn to â—uch an opinion of us if the temptation were but somewhat stronger multitudes observing how câ—vil transactions have 〈◊〉 in a round begin also to think we shall also arive at our old Church-customs again now â—f thâ—se Episcopal 〈◊〉 judgement should but be dispersed moâ—e abroad how easily would it make these people think that we have dâ—luded them all this whiâ—â— and so will not regard us Alas that a sad thought is it if I should study and preach and pray for mens souls and yet be reâ—ected as one that had no chaâ—ge of them as a Mâ—nister laid on me for God We thank you for what you said in your Christian Concord and 〈◊〉 you would enlarge further on this Subject as you see convenient That the striplings in the Ministry may be furnished with arguments against our 〈…〉 such able hands as yours are I have doâ—e only I shall desire your pardon for my interrupting you in your other business and if I shall hereafter crave your assistance and direction iâ— some cases I pray you excuse me if uncivil and vouchsafe to let me hear from you for I am about to settle where the charge is great The Lord continue you 〈◊〉 us that you may be further an instrument of good I rest Ian. 8. 1657. Your Affectionate friend and weak Brother M. E. Assert Those who nullifie our present Ministry and Churches which have not the Prelatical Ordination and teach the people to do the like do incur the guilt of grievous sin CHAP. I. Sect. 1. FOR the making good this Assertion 1. I shall prove that they groundlesly deny our Ministry and Churches and 2. I shall shew thâ— greatness of their sin In preparation to the first I must 1. Take some notice of the true Nature of the Ministerial function and 2. Of the Nature and Reasons of Ordination Sect. 2. We are agreed ore tenus at least that the Power and Honour of the Ministry is for the Work and the Work for the Ends which are the revelation of the Gospel the application or conveyance of the benefits to men the right worshiping of God and right Governing of his Church to the saving of our selves and our people and the Glorifying and Pleasing God Sect. 3. So that A Minister of the Gospel is an Officer of Iesus Christ set apart or separated to preach the Gospel and thereby to convert men to Christianity and by Baptism to receive Disciples into his Church to congregate Disciples and to be the Teachers Overseers and Governours of the particular Churches and to go before them in publick worship and administer to them the special Ordinances of Christ according to the word of God that in the Communion of Saints the members may be edified preserved and be fruitful and obedient to Christ and the Societies well ordered beautified and strengthened and both Ministers and People saved and the Sanctifier Redeemer and the Father Glorified and Pleased in his People now and for ever Sect. 4. In this Definition of a Minister 1. It is supposed that he be competently qualified for these works For if the Matter be not so far Disposed as to be capable of the Form it will not be informed thereby There are some Qualifications necessary
Ministration But of this gift the Church is the subject He giveth Pastors to his Church 2. But in conjunction with the Churches Mercies the Minister himself also partakes of mercy It is a double Benefit to him to be both receptive with them of the blessing of the Gospel and to be instrumentall for them in the conveyance and to be so much exercised in so sweet and honourable though flesh-displeasing and endangering work As in giving Alms the giver is the double receiver and in all works for God the greatest Duties are the greatest Benefits so is it here And thus the making of a Minister is a Donation or act of bounty to himself Christ giveth to us the Office of the Ministry as he giveth us in that office to the Church As a Commanders place in an Army is a place of Trust and Honour and Reward and so the matter of a gift though the work be to fight and venture life Sect. 5. The Duty of the Minister is caused by an Obligation and that is the part of a Precept of Christ And thus Christs command to us to do his work doth make Ministers Sect. 6. From the work which the Ministers are to perform and the command of Obedience laid upon the people ariseth their duty in submission to him and Reception of his Ministerial work And in Relation to them that are to obey him his office is a superiour Teaching Ruling Power and so is to be caused by Commission from Christ as the fountain of Power that is to command both Pastor and People Sect. 7. So that the Ministry consisting of Duty Benefit and Power or Authority it is caused by Preceptive Obligation by Liberal Donation and by Commission But the last is but compounded of the two first or a result from them The Command of God to Paul e. g. to Preach and do the other works of the Ministry doth of it self give him Authority to do them And Gods command to the People to hear and submit doth concur to make it a Power as to them And the Nature and ends of the work commanded are such as prove it a Benefit to the Church and consequentially to the Minister himself So that all is comprehended in the very imposition of the Duty By commanding us to preach the word we are Authoâ—ized to do it and by Doing it we are a Benefit to the Church by bringing them the Gospel and its Benefits Sect. 8. Our Principal work therefore is to find out on whom Christ imposeth the Duties of Church Ministration And by what signs of his will the person himself and the Church may be assured that it is the Will of Christ that this man shall undertake the doing of these works Sect. 9. And therefore let us more distinctly enquire 1. What is to be signified in order to a Ministers Call and 2. How Christ doth signifie his will about the several parts and so we shall see what is left for Ordination to do when we see what is already done or undone Sect. 10. 1. It must be determined or signified that A Ministry there must be 2. And what their Work and Power shall be 3. And what the Peoples Relation and duty toward them shall be 4. What men shall be Ministers and how qualified 5. And how it shall be discerned by themselves and others which are the men that Christ intends Sect. 11. Now let us consider 1 What Christ hath done already in Scripture 2. And what he doth by Providence towards the determination of these things And 1. In the Scripture he hath already determined of these things or signified that it is his Will 1. That there be a standing Ministry in the Church to the end of the world 2. That their work shall be to preach the Gospel Baptize Congregate Churches Govern them adâ—inister the Eucharist c. as afore-mentioned 3. He hath left them Rules or Canons for the directing them in all things of constant universal necessity in the performance of these works 4. He hath described the persons whom he will have thus employed both by the Qualifications necessary to their Being and to the Well-being of their Ministration 5. He hath made it the Duty of such qualified persons to desire the work and to seek it in case of need to the Church 6. He hath made it the Duty of the people to desire such Pastors and to seek for such and choose them or consent to the choice 7. He hath made it the Duty of the present Overseers of the Church to Call such to the work and Approve them and Invest them in the office which three acts 〈◊〉 are called Ordination but specially the last 8. He hath made iâ— the Duty of Magistrates to encourage and protect them and in some cases to command them to the work and set them in the office by their Authority All these particulars are determined of already in the Laws of Christ and none of them left to the power of men Sect. 12. The ordainers therefore have nothing to do to judge 1. Whether the Gospel shall be preached or no whether Churches shall be Congregate or no whether they shall be taught or governed or no and Sacraments administred or no 2. Nor whether there shall be a Ministry or no Ministry 3. Nor how far as to the Matter of their work and power their office shall extend and of what Species it shall be 4. Nor whether the Scripture shall be their constant universal Canon 5. Nor whether such qualified persons as God hath described are only to be admitted or not 6. Nor whether it shall be the duty of such qualified persons to seek the office or the Duty of the People to seek and choose such or of Pastors to ordain such or of Magistrates to promote such and put them on None of this is the Ordainers work Sect. 13. If therefore any man on what pretence soever shall either determine that the Gospel shall not be preached nor the Disciples Baptized the Baptized Congregated the Congregations governed the Sacraments administred c. or that there shall be no Ministers to do those works or if any man Determine that which will infer any of these or if he pretend to a Power of suspending or excluding them by his Non-approbation or not-authorizing them he is no more to be obeyed and regarded in any of this Usurpation then I were if I should make a Law that no King shall reign but by my nomination approbation or Coronation And if any man under pretence of Ordaining do set up a man that wants the Qualifications which Christ hath made necessary to the Being of the Ministry his Ordination is Null as being without Power and against that Will of Christ that only can give Power And so of the rest of the particulars forementioned Where the Law hath already determined they have nothing to do but obey it And though the miscarriages of a man in his own calling do not alwaies nullifie his
out of the fire and to love our neighbours as our selves and therefore to see a man yea a town and Country and many Countries lie in sin and in a state of misery under the Wrath and Curse of God so that they will certainly be damned if they die in that condition and yet to be silent and not Preach the Gospel to them nor call them home to the state of life this is the greatest cruelty in the world except the tempting and driving them to hell To let the precious things of the Gospel lie by unrevealed even Christ and pardon and holiness and eternal life and the communion of Saints and all the Church Ordinances and withal to suffer the Devil to go away with all these souls and Christ to lose the honour that his grace might have by their conversion certainly this in it self considered is incomparably more cruelty to men then to cut their throats or knock them on the head as such and as great an injury to God as by omission can be done I need not plead this argument with a man that hath not much unmand himself much less with a Christian. For the one is taught of God by nature to save men out of a lesser fire then Hell and a lesser pain then everlasting torment to the utmost of his power And the other is taught of God to love his brother and his neighbour as himself If the Love of God dwell not in him that seeth his brother in corporal need and shutteth up the bowels of his compassions from him how then doth the love of God dwell in him that seeth his brother in a state of damnation Cursed by the Law an enemy to God and within a step of everlasting death and desperation and yet refuseth to afford him the help that he hath at hand and all because he is not ordained Sect. 24. Let this be considered of as in any lower case If a man see another fall down in the streets shall he refuse to take him up because he is no Physician If the Country be infected with the Plague and you have a Soveraign medicine that will certainly cure it with all that will be ruled will you let them all perish rather then apply it to them because you are not a Physitian and that when the Physitians are not to be had If you see the poor naked may no one make them cloaths but a Taylor If you see the enemy at the Walls will you not give the City warning because you are not a Watch-man or on the Guard If a Commander die in fight any man that is next may take his place in case of Necessity Will you see the field lost for a point of Order because you will not do the work of a Commander A hundred such cases may be put in which its plain that the substance of the work in which men can do a great and necessary good is of the Law of Nature though the regulating of them in point of order is oft from Positive Laws but the Cessation of the obligation of the Positives about Order doth not disoblige us from the common Law of Nature For then it should allow us to lay by humanity Sect. 25. To this some may say that Its true we may preach in such cases but not as Ministers but as private men and we may baptize as private men in Necessity but we may do nothing that is proper to the Ministry To this I answer God hath not made the Consecration of the Bread and Wine in the Eucharist nor yet the Governing of the Church the only proper acts of the Ministry To preach the word as a constant service to which we are separated or wholly give up our selves and to baptize ordinarily and to congregate the Disciples and to Teach and Lead them in Gods worship are all as proper to the Ministry as the other And these are works that mens eternal happiness lieth on If you would have an able gifted Christian in China Tartary Indostan or such places supposing he have opportunity to speak but occasionally as private men and not to speak to Assemblies and wholly give up himself to the work and gather Churches and set a foot all Church Ordinances among them you would have him unnaturally cruell to mens souls And if you would have him give up himself to these works and yet not be a Minister you speak contradictions For what 's the office of a Minister but a state of Obligation aod power to exercise the Ministeâ—ial acts As it s nothing else to be a Physitian supposing abilites but to be obliged and impowred to do the work of a Physitian The works of the Ministry are of Necessity to the salvation of mens souls Though here and there one may be saved without them by privater means yet that 's nothing to all the rest It is the salvation of Towns and Contreyes that we speak of I count him not a man that had rather they were all damned then saved by an unordained man Sect. 26. The End of Ordination ceaseth not when Ordination faileth the Ministerial works and the benefits to be thereby conveyed are the Ends of Ordination therefore they cease not This is so plain that I perceive not that it needs explication or proof Sect. 27. Nature and Scripture teach us that Ceremonies give place to the substance and matters of meer Order give place to the Duty ordered and that Moral Natural duties cease not when meer Positives cease But such is the case before us Ordination is the ordering of the work If that fail and the work cannot be rightly Ordered it follows not that it must be cast off or forborn On this account Christ justified his Disciples for plucking ears of Corn on the Sabbath day Necessity put an end to the Duty of Sabbath keeping but the duty of preserving their lives continued On this account he justifieth his own healing on the Sabbath day sending them to study the great rule Go learn what this meaneth I will have Mercy and not Sacrifiâ—e So here he will have Mercy to souls and Countreyes rather then Ordination On this account he saith that The Priests in the Temple break the Sabbath and are blameless and he tells them what David did when he was hungry and they that were with him how he eat the shewbread which out of Necessity was not lawfull for him to eat but only for the Priests and yet he sinned not therein Sect. 28. Moreover the Church it self is not to cease upon the ceasing of Ordination nor to hang upon the will of Prelates Christ hath â—ot put it in the power of Prelates to deny him a Church in any countries of the world For he hath first determined that particular Churches shall be and that determination ceaseth not and but secondly that they shall have Pastors thus ordained He is not to lose his Churches at the pleasures of an envious or negligent man But so it would be
if Pastor must cease when Ordination ceaseth For though wâ—thout Pastors there may be communities of Christians which are parts of the universal Church yet there can be no Organized Political Churches For 1. Such Churches consist essentially of the Directing or Ruling Part and the Ruled Part as a Republick doth 2. Such Churches are Christian Associatioâ—s for Communion in such Church Ordinances which without a Pastor cannot ordinarily at least be administred And therefore without a Pastor the Society is not capable of the End and therefore not of the form or name though it be a Church in the fore-granted sence Nay indeed if any should upon necessity do the Ministerial work to the Church and say he did it as a Private man it were indeed but to become a Minister pro tempore under the name of a private man If Paul had not his Power to destruction but to Edification neither have Prelates And therefore the Acts are null by which they would destroy the Church Their Power of Ordering it such as they have occasionally enableth them to disorder it that is If they miss in their own work we may submit but they have no authority to destroy it or do any thing that plainly conduceth thereunto Sect. 29. The ceasing of Ordination in any place will not either disoblige the people from Gods publick Worship Word Prayer Praise Sacraments Neither will it destroy their Right to the Ordinances of God in Church communion But this it should do if it should exclude a Ministry therefore c. The Major is proved 1. In that the Precept for such Publick worship is before the precept for the right ordering of it He that commandeth the Order supposeth the thing ordered 2. The precept for publick worshâ—p is much in the Law of Nature and therefore indispensable and it is about the great and Necessary duties that the honour of Gods add saving of men and preservation of the Church lieth on It is a standing Law to be observed till the coming of Christ. And the Rights of the Church in the excellent Benefits of Publick Ordinances and Church order is better founded then to depend on the Will of ungodly Prelates If Prince and Parliament faâ—l and all the Governours turn enemies to a Common-wealth it hath the means of Preservation of it self from ruine lest in its own hands or if the Common-wealth be destroyed the Community hath the Power of self-preservation and of forming a Common-wealth again to that end The life and being of States specially of mens eternal happiness is not to hang upon so slender a peg as the corrupt will of a few Superiours and the mutable modes and circumstances of Government nor a Necessary End to be wholly laid upon an uncertain and oft unnecessary means The children lose not their Right to Food and Rayment nor are to be suffered to famish when ever the Steward falls out with them or falls asleep or loseth the Keyes Another servant should rather break open the doors and more thanks he shall have of the Father of the family then if he had let them perish for fear of transgressing the bounds of his calling If incest that capital disorder in procreation were no incest no crime but a duty to the Sons and daughters of Adam in case of Necessity because Order is for the End and thing ordered then much more is a disordered preservation of the Church and saving of souls and serving of God a duty and indeed at that time no disorder at all Sect. 30. 7. Moreover if the failing of Ordination should deprive the world of the preaching of the word or the Churches of the great and necessary benefits of Church Ordinances and Communion then one man yea thousands should suffer and that in the greatest matters for the sin and wilfulness of others and must lie down under such suffering lest he should disorderly redress it But the consequent is against all Justice and Reason Therefore the Antecedent is so to Sect. 31. In a word it is so horrid a conclusion against Nature aâ—d the Gospel and Christian sence that the honour of God the fâ—uits of Redemption the being of the Church the salvation or comfort of mens souls must all be at the Prelates mercy that a considerate Christian cannot when he is himself believe it that it should be in the power of heretical malicious or idle Prelates to deny God his honour and Christ the fruit of all his sufferings aâ—d Saints their Comforts and sinners their salvation and this when the remedie is before us and that it is the will of God that all these evils should be chosen before the evil of an unordained Ministry this is an utterly incredible thing Sect. 32. Argument 2. Another Argument may be this If there may be all things essential to the Ministry without humane Ordination then this Ordination is not of Necessity to its Essence But the Antecedent is true therefore so is the consequent That there be a people qualified to receive a Pastor and persons qualified to be made Pastors and that God hath already determined in his Law that Pastors there shall be and how they shall be qualified is past all dispute So that nothing remains to be done by man Ordainers Magistrates or People but to determine who is the man that Christ describeth in his Law and would have to be the Pastors of such a flock or a Minister of the Gospel and then to solemnize his entrance by an Investiture And now I shall prove that a man may be a Minister without the Ordainers part in these Sect. 33. If the will of Christ may be known without Ordination that this man should be the Pastor of such a People or a Minister of the Gospel then may a man be a Minister without Ordination But the will of Christ may be known c. ergo Sect. 34. Nothing needs proof but the Antecedent For it is but the signification of the will of Christ that conferreth the Power and imposeth the Duty And that his will is sometime signified concerning the individual person without Ordination is apparent hence 1. The Description of such as Christ would have to preach the Gospel is very plain in his holy Canons in the Scripture 2. His Gifts are frequently so eminent in several persons as may remove all just occasion of doubting both from the persons themselves and others 3. Their suitableness to a People by interest acquaintance c. may be as notable 4. The Peoples common and strong affection to them and theirs to the People may be added to all these 5. There may be no Competitor at all or none regardable or comparable and so no controversie 6 The Necessities of the People may be so great and visible that he and they may see that they are in danger of being undone and the Church in danger of a very great loss or hurt if he deny to be their Pastor 7. The Magistrate also may call and command him
Christian without Baptism and have Christ and pardon and Justification and eternal life without it then may a man be a true Minister without Ordination For no man can reasonably plead that Ordination is more necessary to a Minister then Baptism to a Christian. Even the Papists that make a Sacrament of it and ascribe to it an indelible Character must needs set it somewhat lower then Baptism Baptizing is commonly called our Christening as that in some sort makes us Christians And yet for all that the true use of Baptism is but to solemnize the Marriage between Christ and us and to Invest and inaugurate them in a state of Christianity solemnly that were indeed Christians before And the Papists themselves confess that when a man first repenteth and believeth with a faith formata Charitate he is pardoned and in a State of Salvation before Baptism and shall be saved upon the meer Votum Baptismi if in case of Necessity he die without it Though the partial Proctors will damn the infants for want of Baptism that never refused it when they save the parents that have â—ut the desire No doubt but Constantine and many other that upon mistake deferred their Baptism were nevertheless Christians and judged so by the Church both then and now And yet to neglect it wilfully were no smal sin So if in our case men want Ordination they may be really Ministers and their Ministrations Valid but it is their very great sin if their wilfull neglect be the cause that they are not Ordained Sect. 46. As Baptism is the open badge of a Christian so Ordination is the open badge of a Minister and therefore though a man may be a Christian before God without Baptism yet Ordinarily he is not a Christian before the Church without Baptism till he have by some equivalent Profession given them satisfaction And therefore if I knew men to be utterly unbaptized I would not at first have Communion with them as Christians But if they could manifest to me that Necessity forbad them or if it were any mistake and scruple of their consciences that hindered them from the outwaâ—d Ordinance and they had without that Ordinance made as publick and bold a profession of Christianity and satisfactorily declared themselves to be Christians by other means I would then own them as Christians though with a disowning and reprehension of their error Even so would I do by a Minister I would not own him as a Minister unordained unless he either shewed a Necessity that was the Cause or else if it were his weakness and mistake did manifest by his abilities and fidelity and the consent and acceptance of the Church that he were truly called And if he did so I would own him though with a disowning and reproof of his mistake and omission of so great a duty Sect. 47. 5. There is not a word of God to be found that makes Ordination of absolute Necessity to the being of the Minâ—stry therefore it is not so to be esteemed The examples of Scripture shew it to the regular way and therefore Ordinarily a duty but they shew not that there is no other way Sect. 48. Object It is sufficient that no other way is revealed and therefore till you find another in Scripture this must be taken for the only way Answ. 1. Scripture is the Rule of our Right performance of all duties We cannot imagine that in the Rule there should be the least defect and therefore no precept or imitable pattern of sin in the smallest matter is there to be found And yet it followeth not that every sin doth Nullifie a Calling because there is no Scripture warrant for that sin All that will follow is that no other way is innocent or warrantable and that only when Necessity doth not warrant it 2. I have shewed already that there are other wayes warranted in some cases in the Scripture And I shall shew anon that as great omissions nullifie not the office Sect. 49. Object But how shall they preach unless they be sent saith Paul Rom. 10. Answ. But the question is Whether no man be sent that have not humane Ordination The text doth not affirm this Let that be Godâ— Ordinary way but yet it followeth not there is no other If God send them however they may preach as Edesius Frumentius Origen and others did of old Sect. 50. Argument 3. He that hath the Talents of Ministerial Abilities is bound to improve them to the service of his Master and best advantage of the Church But such are many that cannot have Ordination ergo Concerning the Major note that I say not that every man that is able is bound to be a Minister much less to enter upon the sacred function without Ordination For 1. Some men that have Abilities may want liberty and opportunity to exercise them 2. Others that have Ministerial Abilities may also have Abilities for Magisâ—racy Physick Law c. and may live in a Country where the exercise of the later is more Necessary and useful to the good of men and the service of God then the exercise of the Ministry would be For these men to be Ministers that either want opportunity or may do God greater service other waies is not to improve their Talents to their Masters chiefest service But still the general obligation holds to improve our Talents to the best advantage and do good to as many as we can and work while it is day And therefore 1. Such a man is bound if he be not otherwise called out first to offer his service to the Church and seek Ordination And if he cannot have it upon just seeking in case of Necessity he is to exercise his Talents without it lest he be used as the wicked slothful servant that hid his Talent Mat. 25. Sect. 51. If this were not so it would follow that the Gifts of God must be in vain and the Church suffer the loss of them at the pleasure of Ordainers and that the fixed universal Law that so severely bindeth all men as good Stewards to improve their Masters stock their Time abilities interest opportunities might be dispensed with at the Pleasure of Ordainers And that God hath bound us to seek in vain for Admittance to the exercise of the Talents that he hath endowed us with and that even in the Necessities of the Church Which are not things to be granted Sect. 52. Object By this doctrine you will induce disorder into the Church if all that are able must be Ministers when they are denyed Ordination For then they will be the Iudges of their own Abilities and every brain-sick proud Opinionist will think that there is a Necessity of his Preaching and so we shall have confusion and Ordination will be made contemptible by Pretences of Necessity Sect. 53. Answ. 1. God will not have the Necessities of mens souls neglected nor allow us to let men go quietly to damnation nor have his Churches ruined for fear of
no peculiar Diocess of Paul Sect. 14. And 3. We still find that there were more then one of these general itinerant Ministers in a Place or at least that no one excluded others from having equal power with him in his Province where ever he came Barnabas Silas Titus Timotheus Epaphroditus and many more were fellow-labourers with Paul in the same Diocess or Province and not as fixed Bishops or Presbyters under him but as General Ministers as well as he We never read that he said to any of the false Apostles that sought his contempt This is my Diocess what have â—ou to do to play the Bishop in another mans Diocess Much less did he ever plead suâ—h a Power against Peter Barnabas or any Apostolical Minister Nor that Iames pleaded any such prerogative at Ierusalem Sect. 15. And therefore though we reverence Eusebius and other Ancients that tell us of some Apostles Diocesses we take them not as infallible reporters and have reason in these points partly to deny them credit from the word of God The Churches that were planted by any Apostle or where an Apostle was longest resident were like enough to reckon the series of their Pastors from him For the founder of a Church is a Pastor of it though not a fixed Pastor taking it as his peculiar charge but delivering it into the hands of such And in this sence we have great reason to understand the Catalogues of the Antients and their affirmations that Apostles were Bishops of the Churches For Pastors they were but so that they had no peculiar Diocess but still went on in planting and gathering and confirming Churches Whereas the Bishops that were setled by them and are said to succeed them had their single Churches which were their peculiar charge They had but one such charge or Church when the Apostles that lead in the Catalogues had many yet none so as to be limited to them And why have we not the Diocess of Paul and Iohn and Mathew and Thomas and the rest of the twelve mentioned as well of Peter and Iames Or if Paul had any it seems he was compartner with Peter in the same City contrary to the Canons that requireth that there be but one Bishop in a City Sect. 16. It s clear then that the English Bishops were not such Apostolical unfixed Bishops as the Itinerants of the first age were And yet if they were I shall shew in the next Argument that it s nothing to their advantage because Archbishops are nothing to our question And that they were not such as the fixed Bishops of Scripture times I am next to prove Sect. 17. The fixed Bishops in the Scripture times had but a single Congregation or particular Church for their Pastoral Charge But our English Bishops had many if not many hundred such Churches for their charge therefore our English Bishope were not of the same sort with those in Scripture The Major I have proved in the former Disputation The Minor needs no proof as being known to all that know England Sect. 18. And 2. The fixed Bishops in the Scripture times had no Presbyters at least of other particular Churches under them They Governed not any Presbyters that had other associated Congregations for publick Worship But the English Bishops had the Presbyters of other Churches under them perhaps of hundreds therefore they are not such as the Scripture Bishops were There is much difference between a Governour of People and a Governour of Pastors Episcopus gregis Episcopus Episcoporum is not all one None of us saith Cyprian in Concil Carthagin calleth himself or takes himself to be Episcopum Episcoporum No fixed Bishops in Scripture times were the Pastors of Pastors as least of other Churches Sect. 19. This I suppose I may take as granted de facto from the Reverend Divine whom I have cited in the foregoing Disputation that saith Annotat. in Art 11. that Although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and now iâ— only in use for them under the name of Presbyters yet in the Scripture-times it belonged principally if not alone to Bishops there being no Evidence that any of that second Order were then instituted though soon after before the writing 〈◊〉 â—gnatius Epistles there were such instituted in all Churches So that he granteth that de facto there were then no Presbyters but Bishops and that they were not instituted and therefore Bishops had no such Presbyters to Govern nor any Churches but a single Congregation For one Bishop could guide but one Congation at once in publick worship and there could be no Worshipping Congregations in the sence that now we speak of without some Presbyter to guide them in performance of the worship Sect. 20. So saith the same Learned man Dissertat 4. de Episcop page 208 209. in quibus plures absque dubio Episcopi â—uere nullique adhuc quos hodie dicimus Presbyteri And therefore he also concludeth that the Churches weâ—e then Governed by Bishops assisted by Deacons without Presbyters instancing in the case of the Church of Ierusalem Act. 6. and alledging the words of Clem. Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How Grotius was confident that Clemens was against their Episcopacy shewed before To the same purpose he citeth the words of Clemens Alexandrinus in Euseb. of Iohn the Apostle concluding Ex â—is ratio constat quare sine Presâ—yterorum mentione intervenientâ— Episcopis Diaconi immediate adjiciantur quia scilicet in singulis Macedoniae civitatibus quam vis Episcopus esset nondum Presbyteri constituti sunt Diaconis tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique Episcopis adjunctis Dissertat 4 cap. 10. Sect. 19 20 21. So also cap. 11. Sect. 2. alibi passim Sect. 21. Object But though de facto there were no Bishopâ—â—uling Presbyters then nor ruling any more then a single Worshâ—pâ—ing Church yet it was the Intention of the Apostles that they should afterwards enlarge their Diocess and take the care of many Churches and that they should ordain that soâ—t of subject Presbyters that were not instituted in Scripture-times Answ. Do you prove the secret Intention of the Apostles to be for such a Mutation and then we shall be satisfied in that But till then it is enough to us that we have the same Government that de facto was set up by the Apostles and exercised in Scripture times And that it s granted us that the office was not then instituted which we deny For it is the office of such subject Presbyters having no Power of Ordination that we deny Sect. 22. Object But though in Scripture times there were no Bishops over many Churches and Presbyters yet there were Archbishops that were over many Answ. Because this objection contains their strength I shall answer it the more fully And 1. If there were no subject Presbyters in those times then Archbishops could rule none But there were
Neminâ—m rectâ— dare quod non habet eumque aut eâ—s qui hac potestate induâ—i nunquam fuerint sine viâ—latione aut sacrilegio quâ—dâ—m sibi arrogare aut assumere aut aliis aeque à Deo non vocatis aut missis communicare neutiquam posse Illud hic nobis unicum mâ—minisse sufficiet unumquemque in Anglicana Ecclesia ab Epiâ—copis ordinatum Presbyterum nulla ordinandi alios facultate aut per se aut quà quolibet comparium caetu munitum praeditum esse nec igitur â—am sibi rectius arrogare posse quam si Diaconorum immo Laicorum unus aut plures tali potestate nullatenus induti idem ausursint The summ is Presbyters have not this power therefore they cannot give it Sect. 98. Answ. If the Argument run thus No man can give that which he hath not Presbyters have not the Office of a Presbyter therefore they cannot give it I then deny the Minor They are not Presbyters if they have not the Office of a Presbyter that therefore which they have to speak in the Dissenters language they may give Sect. 99. But if the Argument be this No man can give that which he hath not Presbyters have not a power of Ordaining therefore they cannot give a power of Ordaining I answer as followeth 1. We receive not our Office by the Gift of man whether Presbyters or Prelates The Power is immediately from Christ and men do but open us the door or determine of the person that shall from Christ receive the power and then put him solemnly into possession It is the first Error of the adversaries to hold that this power is given by men as first having it themselves In the Popes case Bellarmine himself will grant us this Respons ad 7 Theolog. Venet. p. 246.232 Saepe inquit jam dictum est Electionem Cardinalium non conferre potestatem sed designare tantummodo personam cui Deus potestatem tribuit And yet that In summo Pontifice post electionem nulla alia requiritur confirmatio quia statim ut electus est suscipit administrationem ut declarat Nicol. Papa Can. in nomine diâ— 23. pag. 175. And of the Power of Princes the Dissenters will grant it for we have it in their writings that the Power is from God immediately though the people may elect the person You will thrust out all Princes of the world by this Argument and say No man giveth that which he hath not the people have not a Power of Government therefore they cannot give it I would answer you as here God hath the Power and he giveth it but the people that have it not may design the person that shall receive it from God as the Burgesses of a Corporation may choose a Major or Bayliff to receive that power from the Soveraign by the Instrumentality of a Law or Charter which they had not themselves to use or give And so a Presbyterie and sometime the people alone may design the person that shall receive the Office of the Ministrie from God though they had it not themselves to use or give Sect. 100. Resp. 2. By this Argument and its supposition none are true Ministers that are Ordained by Prelates for they have not the Power of the Ministrie to Give but only to Vse no Ordination is a Giving of the Power save only by way of â—nvestiture which supposeth a Title and Right before and is not of absolute necessity to the Possession for in several cases it may be without it Sect. 101. Respons 3. A man may Instrumentally give or deliver both Right and Investiture in that which he hath not himself nor ever had Your servant may by your appointment deliver a Lease a Deed of Gift a Key or twig and turf for Possession of house and lands though he never had house or lands or possession himself It is sufficient that the Donor have it that sends him Sect. 102. Resp. 4. Presbyters have the Power of Presbyters or the Ministerial Office and if they can give that which certainly they have then they can give a Power of Ordaining other Presbyters For to Ordain others is no more then they do themselves in giving the Power or Office which they have therefore if they may do it those that they give their Power to may do it that is may also give others that power which they have Sect. 103. But as to our case in hand it sufficeth that we prove that Presbyters may give others the Office of Presbyters whether this Office contain a Power of Ordaining is another Question but soon dispatcht if this be granted because as is said to Ordain is nothing else but to invest others with the Office or Power which we have our selves Sect. 104. Resp. 5. The Argument maketh more against the Prelates Ordination on another account because that as is proved already that Species of Prelacie that was exercised in England the sole Governours of an hundred or two hundred Churches is so far contrary to the Word of God that we may boldly conclude that as such they have no power to use or give their very Office is humane and destructive of the true Pastoral Office and therefore as such they have less pretence of Divine Authoritie then Presbyters whose Office is of God Yet do I not make their Ordination Null because they were Presbyters as well as Prelates and also were in Possession of the place of Ordainers and had the Magistrates authority Sect. 105. Resp. 6. Presbytrrs have a Power of Ordaining it is already proved And to your confirmation where you say that the Bishops gave them no such Power therefore they have it not I answer 1. I deny the Consequence God gave it them therefore they have it without the Bishops gift 2. If by Giving you mean but an accidental Causation or the action of a Causa sine qua non or a designation of the Person that shall receive it then I deny the Antecedent The Prelates and Electors designed the person and also invested him solemnly in the Office which containeth this Power of Ordination which you deny them Sect. 106. Obj. The Prelates expressed no such thing in their Ordination Ans. 1. It being not the Prelates but Christ that makes the Office we must not go to the words of the Prelates but of Christ to know what the Office is though we may go to the Prelates while the work was in their hands to know who the person is If a Prelate Consecrate a Prelate and yet mention not particularly the works that are pretended to belong to a Prelate you will not think him thereby restrained or disabled to those works He that Crowneth a King and they that choose him though they name not the works of his Office and Power do thereby choose him to all those works that belong to a King God hath set down in his Word that the Husband shall be the Head or Governor of his Wife if now the woman shall
of the Churches and Ministry and the substance of worship it self and the Salvation of men souls As if it were better for Churches to be no Churches then not Prelatical Churches or for souls to be condemned then to be saved by men that are not Prelatical I speak not these things to exasperate them though I can expect no better but in the grief of my soul for the sad condition that they would bring men into Sect. 32. 26. They lay a very dangerous snare to draw Ministers to be guilty of casting off the work of God Flesh and blood would be glad of a fair pretence for so much liberty and ease O how fain would it be unyoakt and leave this labourious displeasing kind of life And when such as these shall perswade them that they are no Ministers they may do much to gratifie the flesh For some will say I am at a loss between both wayes I cannot see the lawfulness of Prelacy and yet they speak so confidently of the nullity of all other callings that I will forbear till I am better resolved Another will say I find my self to be no Minister and therefore free from the Obligation to Ministerial Offices and I will take heed how I come under that yoak again till I have fuller resolution Another will scruple being twice Ordained and so will think it safer to surcease At least they tempt men to such resolutions that would discharge them from so hard a work Sect. 33. 27. By this means also they make the breaches that are among us to be uncurable and proclaim themselves utterly unreconcileable to the most of the Protestant Churches For if they will have no reconciliation or communion with them till they shall confess themselves no Churches and cast off all their Ministers they may as well say flatly they will have none at all For no reasonable man can imagine or expect that ever the Churches should yield to these terms When they are declared no Ministers or Churches you cannot then have Communion with them as Ministers or Churches Sect. 34. 28. And it is easie to see how much they befriend and encourage the Papists in all this Is it not enough that you have vindicated the Pope from being the Antichrist but you must also openly proclaim that Rome is a true Church their Priests true Priests their Ordinances and Administrations Valid but all the Protestant Churches that are not Prelatical are indeed no Churches their Ministers no Ministers c. Who would not then be a Papist rather then a member of such a Protestant Church How can you more plainly invite men to turn Papists unless you would do it expresly and with open face Or how could you gratifie Papists more Sect. 35. 29. And truly if all these evils were accomplâ—shed the Ministers forsaken iniquity let loose the Ordinances prophaned by unworthy men c. we could expect nothing but that the judgements of God should be poured out upon us for our Apostacy and that temporal plagues involuntary should accompany the spiritual plagues that we have chosen and that God should even forsake our land and make us a by word and an hissing to the Nations and that his judgements should write as upon our doors This is the people that wilfully cast out the Ministers and mercies of the Lord. Sect. 36. 30. And if all this were but accomplished in the Conclusion I may be bold to ask what would the Devil himself have more except our damnation it self If he were to plead his own cause and to speak for himself would he not say the very same as these Learned Reverend Disputers do would he not say to all our graceless people Hear nâ—t these Ministers they are no true Ministers Ioyn not in Communion with their Churches they are no true Churches I doubt not but he would say many of the same words if he had leave to speak And should not a man of any fear be afraid and a man of any piety be unwilling to plead the very cause of Satan and say as he would have them say by accusing so many famous Churches and Ministers as being none indeed and drawing the people so to censure them and forsake them This is no work for a Minister of Christ. Sect. 37. Besides what is here said I desire those whom it doth concern that are afraid of plunging themselves into the depth of guilt and horror that they will impartially read over my first sheet for the Ministry which further shews the aggravations of their sin that are now the opposers and reproachers of them Consider them and take heed Sect. 38. But again I desire these Brethren to believe that as it is none of the Prelatical Divines that I here speak of but those that thus nullifie our Church Ministry while they own the Ministry and Church of Rome so it is none of my desire to provoke even these or injure them in the least degree But I could not in this sad condition of the Church but propound these hainous evils to their consideration to provoke them to try and to take heed lest they should incur so great a load of guilt while they think they are pleading for Order in the Church How can there be any charity to the Church or to our brethren in us if we can see them in such a gulf of sin as this and yet say nothing to them for fear of provoking them to displeasure Sect. 39. And I think it necessary that all young men that are cast by their arguings into temptations of falling with them into the same transgressions should have the case laid open to them that they may see their danger and not by the accusations of Schism be led into far greater real Schism with so many other sins as these Sect. 40. Yet is it not my intent to justifie any disorders or miscarriages that any have been guilty of in opposition to the Prelacie And if they can prove that I have been guilty of any such thing my self I shall accept of their reproof and condemn my sin as soon as I can discern it Only I must crave that the usual way of presumption affirmation or bare names of crimes be not supposed sufficient for Conviction without proof and before the cause is heard And also I do profess that for all that I have here said against the English Prelacy and though I earnestly desire it may never be restored yet were I to live under it again I would live peaceably and submissively being obedient and perswading others to obedience in all things lawfull CHAP. IX The sinfulness of despising or neglecting Ordination Sect. 1. IT is a thing so common and hardly avoided for men in opposing one extream to seem to countenance the other and for men that are convinced of the evil of one to run into the other as the only truth that I think it necessary here to endeavour the prevention of this miscarriage and having said so much
is commanded or commended by the Magistrate to the care of many Churches above his brethren yet some men are as diligent and faithfull in doing good to all within their reach as if they had been chosen and nominated to the work Many able painfull Ministers of Christ that thirst for mens salvation do go up and down among the ignorant or weak and preach in season and out of season notwithstanding the burden of their particular flocks which they faithfully bear § 33. And the parts and graces of these men do win them audience and respect where they come without any Humane Authority to awe men In almost all parts of our Countrey we have either settled or movable Lectures and when do we see a thin Congregation before a lively rowsing Minister or any man of great ability in the work No but we see the Temples crowded and find that the people reverence and hearken to such men as these in whom the Spirit of God appears § 34. Yea and the Ministers themselves will consult with the Wise and Love the good and learn of those that are ablest to teach them and imitate the ablest preachers as neer as they can So that I may truly say that there is a certain kind of Natural or rather spiritual Episcopacy everywhere exercised in the Church A great light that burneth and shineth above others will draw the eyes of many to it and if it be set on a hill it will hardly be hid Calvin was no Prelate and yet his Gifts procured him that Interest by which he prevailed more then Prelates for the conformity of the minds of many to his own There is scarce a Country but hath some able judicious Minister who hath the Interest of a Bishop with the rest though he have no higher an office then themselves Gods Graces deserve and will procure respect Even in Civil Councils Courts Committees we see that some one of leading parts is the Head of the rest though their authority be equal § 35. And indeed the conveniences and inconveniences are such on both sides that it is not an easie matter to determine Whether appointed Visitors or Superintendents be more desirable then these Arbitrary Visitors that have the Natural Episcopacy of Interest procured by their meer abilities On the one side if Magistrates appoint such Visitors the people yea and many Ministers will the more easily submit and hear and obey and more unanimously concur then if we offer our assistance without any such appointment That 's the convenience But then here 's the inconvenience The Magistrate may choose an unworthy man and then he may be feared but not honoured nor loved but greater lights will be greater still let the Magistrate set the lesser on never so high a Candlestick And then the Ministers and people will measure their esteem of the man according to his worth and that will irritate his displeasure For when he is lifted up he either looks to be valued by his Height and not his Light or Worth or else that his Light should be judged of by his Height And as this will turn to heart-burnings and divisions so the esteem that is procured by humane Constitution will be more humane and ordinarily less Divine then the calling and work of a Divine requireth On the other side if none be appointed by the Magistrate but every man go forth in the strength of his zeal and Abilities we are like to be cast on many disadvantages with carnal temporizing men and to have less unity among our selves But then that unity and peace and respect and success that we have will be more voluntary and pure § 36. The best way then if we could hit it seems to be the joining of both these together To have such Magistrates as will appoint only the most judicious able faithfull Ministers to be Visitors of the Churches that shall go forth both in the strength of the Spirit of Christ with eminency of gifts and also in the strength of the Magistrates Commission But if this cannot be attained I shall not long for constituted Visitors or Superintendents but shall be content with the Holy Ghosts appointment § 37. It is therefore the most Christian course to lay no greater stress on these modes and forms of Ministration then they will bear and therefore to live obediently and peaceably under either of them obeying such Visitors as are appointed by the Magistrate and honouring the graces of the Spirit where there is no such appointment and not to think the Church undone when our conceits about such things are crost CHAP. III. It is Lawfull for the several Associations of Pastors to choose one man to be their President durante vita if he continue fit § 1. I Come next to speak of a third sort of Ministry which hath a greater resemblance to the ancient Episcopacy then any of the rest Yea indeed is the same that was exercised about the second or third Century after Christ. And that is the fixed Presidents of the Presbyters of many Churches associated In the first settlement of Churches there was either a single Pastor to a single Church or many Pastors in equality at least of Office And whether from the beginning or afterward only one of them became the stated President is very uncertain of which anon But when the Churches encreased in magnitude and many Congregations were gathered under one Presbyterie then that Presbyterie also had a stated President as the Congregational Presbyteries perhaps had before And thus he was an Archbishop under the name of a Bishop that awhile before was either unknown or else must needs be esâ—eemed an Archbishop § 2. That these men should take the Pastoral charge of many Churches or that they should suspend the Governing Power of the Presbyters upon pretence of a Presidency or superiority is I think a matter not warrantable by the word of God § 3. But that such Associations of the Pastors of many Churches should ordinarily be for the sake of Union and Communion as also that it is lawfull for these Associatied Ministers to choose one among them to be their President is granted by all § 4. But all the question is Whether these Presidents should be only pro tempore or durante vita supposing that they forfeit not the trust I shall not say much of the point of convenience but I affirm that of it self it is lawful to choose a President that shall be fixed durante vita si tam diu bene se gesserit Yea it is lawfull now in England as things stand § 5. And 1. It may suffice for the proof of this that it is nowhere forbidden in Nature or in Scripture directly or by consequence and therefore it is lawfull Where there is no law there is no transgression They that say that it is a thing forbidden must prove it from some word of God which I think they cannot do § 6. 2. If it be lawfull to choose a fixed President
the point For 1. It seemeth a most improbable thing that all the Churches or so many should so suddenly take up this Presidency Prelacy or Disparity without scruple or resistance if it had been against the Apostles minds For it cannot be imagined that all these Churches that were planted by the Apostles or Apostolical men and had seen them and conversed with them should be either utterly ignorant of their minds in such a matter of publike practice or else should be all so careless of obeying their new received doctrine as presently and unanimously to consent to a change or endure it without resistance Would no Church or no persons in the world contend for the retention of the Apostolical institutions Would no Chuâ—ch hold their own and bear witness against the corruption and innovations of the rest would no persons say you go about to alter the frame of Government newly planted among us by the Holy Ghost It was not thus in the dayes of Peter or Paul or John and therefore we will have no change Thâ—s seeâ—s to me a thing incredible that the whole Church should all at once almost so suddenly and silently yield to such a change of Government And I do not think that any man can bring one testimony from all the volumes of Antiquity to prove that ever Church or person resisted or disclaimed such a change in the times when it must be made if ever it was made that is in the first or second ages § 17. Yea 2. It is plain by the testimony of Hierom before mentioned and other testimonies of antiquity that in Alexandria at least this practice was used in the dayes of the Apostles themselves For they testifie that from the dayes of Mark the Evangelist till the days of Heroclas and Dionysius the Presbyters chose one from among them and called him their Bishop Now it is supposed by the best Chronologers that Mark was slain about the sixty third year of our Lord and the tenth of Nero and that Peter and Paul were put to death about the sixty sixth of our Lord and thirteenth of Nero and that Iohn the Apostle died about the ninety eighth year of our Lord and the first of Trajan which was about thirty five years after the death of Mark. Now I would leave it to any mans impartial consideration whether it be credible that the holy Apostles and all the Evangelists or Assistants of them then alive would have suffered this innovation and corruption in the Church without a plain disowning it and reproving it Would they silently see their newly established Order violated in their own dayes and not so much as tell the Churches of the sin and danger Or if they had indeed done this would none regard it nor remember iâ— so much as to resist the sin These things are incredible § 18. And I am confident if the judicious godly people had their choice from the experience of what is for their good they would commonly choose a fixed President or chief Pastor in every Church Yea I see that they will not ordinarily endure that it should be otherwise For when they find that God doth usually qualifie one above the rest of their Teachers they will hardly consent that the rest have an equal power over them I have seen even a sober unanimous Godly people refuse so much as to give their hands to an assistant Presbyter whom yet they loved honoured and obeyed though they were urged hard by him that they preferred and all from a loathness that there should be a parity I know not one Congregation to my remembrance that hath many Ministers but would have one be chief § 19. Object But the Prelatical men will say our Pariâ—shes are not capable of this because they have commonly but one Pastor nor have maintainance for more Answ. 1. Though the greâ—ter number have but one yet it is an ordinary case to have two or three or more where there are Chappels in the Parish and the Congregations great as in Market Towns And if ever we have Peace and a setled faithfull Magistrate that will do his part for the house of God we shall certainly have many Ministers in great Congregations Or else they are like to be left desolate For Ministers will over-run them for fear of undertaking far more work then with their utmost pains they are able to perform § 20. And 2. There are few Congregations I hope of Godly people but have some private men in them that are fit to be Ordained Assistant Presbyters though not to govern a Church alone without necessity yet to assist a Learned judicious man such as understand the body of Divinity as to the great and necessary points and are able to pray and discourse as well as many or most Ministers and to exhort publickly in a case of need He that would imitate the example of the Primitive Church at least in the second Century should Ordain such as these to be some of them Assistant Elders and some of them Deacons in every Church that hath such and let them not teach publickly when a more learned able Pastor is at hand to do it but let them assist him in what they are fittest to perform Yet let them not be Lay Elders but authorized to all Pastoral administrations and of one and the same office with the Pastor though dividing the exercise and execution according to their abilities and opportunities and not comming in without Ordination nor yet taking up the Office only pro tempore And thus every Parish where are able Godly men may have a Presbyterie and President § 21. Till then 3. It is granted by the Learned Dr. H. H. that it is not necessary to the being of a Bishop that he have fellow Presbyters with him in that Church If he have but Deacons it may suffice And this is easie to be had § 22. And indeed 1. The parts of many very able Christians are too much buried and lost as to the Church for want of being drawn into more publick use 2. And it is it that tempteth them to run of themselves into the Ministry or to preach without Ordination 3. And yet few of these are fit to be trusted with the Preaching of the word or guiding of a Church alone no nor in equality with others for they would either corrupt the doctrine or divide the Church But under the inspection and direction of a more Learned judicious man as his assistants doing nothing against his mind they might be very serviceable to some Churches And such a Bishop with such a Presbyterie and Deacons neither Lay nor usually very Learned were the ancient fixed Governours of the Churches if I can understand antiquity CHAP. V. Objections against the Presidency forementioned answered § 1. BUT it is not likely but all these motions will have Dissenters on both sides It were strange if in a divided age and place and among a people engaged in so many several parties and that
not have men make the prosperity of the Church a pretence for altering the Ordinances or Institutions of Christ and making such changes as their conceits or ambitious minds incline them to We shall never have a Rule nor fixed certainty if we may change thâ—ngs our selves on such pretences Pretend not then to Antiquity as you do § 11. And 2. I have in the former Disputation proved by many Reasons that it was not the mind of the Apostles themselves that the Parochial or Congregational Churches which they planted should be changed into another sort of Churches Nor is there any reason for it but against it in the prosperity of the Church and piety of Magistrates For 1. Pious Magistrates should help to keep and not to break Apostolical institutions 2. And pious Magistrates should further the good of the Church and not hurt it to advance ambitious mâ—n § 12. For 3. Ministers are for the Churches and therefore no change must be made on such pretences that is against the good of the Churches If every Parish or Congregation then were meet to have a Bishop and Presbyterie of their own why shall the Church be now so abused as that a whole County shall have but one Bishop and his Presbyterie If every Hospital or Town had a Physitian with his Apothecaries and Mates in your Fathers dayes would you be their benefactors by procuring that all the County shall have but one Physitian with his Apothecaries Or if every School had a Schoolmaster in your Forefathers dayes will you say there shall be but one in your dayes in a whole County Do you thus think to honour Physitians and Schoolmasters to the ruine of the people and the Schools So do you in your advancement of Bishops Upon my certain experience I dare affirm it that every Parish of four or five thousand souls yea of a thousand souls hath need of such a Presbyterie for their Oversight And is not he that hath a County on his hands like to do less for this Town or Parish then if he had no more then this If your Bees swarm you will not keep them all still in an hive nor think of enlarging the hive to that end but you will help the swarm to an hive of their own If your Children marry you will rather settle them in Families of their own then retain all them and all their Children in the Family with your selves So if a Bishop of one Church should Convert all the Countrey he should rather settle them in several Churches proportionable to their numbers and distances then to call them all his own Church § 13. Object 3. But by this means the Church wouâ—d be pâ—stered with Bishops What a number of Bishops would you have if every Parish-Priest were a Bishop We read not of such numbers as this would procure in the antient times § 14. Answ. 1. I find where Christ commandeth us to pray the Lord of the harvest to send forth Labourers that is more Labourers into the harvest because of the greatness of the harvest But I find not where â—e once requireth us to pray or wish that there may not be too many for fear of pestering the Church or diminishing the honour of the Clergy Mens purses I warrant you will hinder the over-abounding of them aâ—d Gods providence doth not enrich too many with abilities and willingness for the work Do you undertake that they shall not be too bad and I dare undertake they will not be too many § 15. And 2. Is it not the felicity and glory of the Church which you object as an inconvenience or reproach O blessed time and place that hath but enow that are able and faithfull But I never knew nor heard nor read of the age that had too many that were good and faithfull in the work Would you not have a chief Schoolmaster in every School or Town for fear the Land should be pestered or overwhelmed with School-masters Why how can there be too many when people will imploy no more then they need O miserable Church that hath such Bishops that are afraid Gods vineyard should be furnished with labourers lest their greatness and honour should be diminished Do you not see how many thousand souls lie still in ignorance presumption and security for all the number of labourers that we have And see you not that six parts of the world are Infidels and much for want of Teachers to instruct them And yet are you afraid that there will be too many What could the enemy of the Church say worse § 16. Object We do not mean too many Teachers but too many Bishops that is too many Governours of the Church Answ. 1. God knoweth no Governours Ministeriall but teachers It seems you would have somewhat that you call Government and leave the labour of Teaching to others As if you knew not that it is they that are especially worthy of the double honour that labour in the word and doctrine 1 Tim. 5.17 Or as if you knew not that even the Government of Pastors is mostly by teaching 2. Government and Teaching go together and are both necessary to the Church And the diminishing the number of Governours and of Teachers is all one As a Physitian doth Govern all his Patients in order to their cure and a Schoolmaster all his schollars in order to their learning so doth a Pastor all his flock in order to their sanctification and salvation And for the Government of the Ministers themselves the number shall be increased as little as may be Parish Bishops will Govern but a few and therefore they can wrong but few by their mis-government § 17. Object 4. But by this means we shall have unworthy raw and ignorant men made Bishops What kind of Bishops shaell we have if every Parish Priest must be a Bishop Some of them are boyes and some of them empty silly souls to make Bishops of § 18. Answ. I shall lay open the nakedness of this Objection also so that it shall be no shelter to domineering in the Church 1. Awake the sparks of humility that are in you and tell us openly whether you think your selves more able worthy men to Govern a County or a hundred Parishes then such as we are to Govern one Though I have been many and many a time tempted with Ionas to run away from the charge that is cast upon me as a burden too heavy for me to bear and I know my self to be lamentably insufficient for it yet I must profess that I am so proud as to think my self as able to be the Pastor or Bishop of this Parish as most Bishops in England yea or any one of them to be the Pastor and Governour of a County or an hundred or two hundred Parishes Were you humble or did you dwell at home or take an account of your own abilities when you reproach others as unable to be the Bishops of a Parish and think your selves able to be the
exercised here in England how confidently soever some appropriate the title of the Church of England to the adherents of that frame yet would we not have the Church ungoverned nor worse governed nor will we refuse for peace such a kind of Episcpacy as is tolerable in the Church And there are four sorts of Exercise of the Ministry which if you please you may call Episcopacy which we shall not refuse when it may conduce to Peace § 2. I. We shall consent that the Ancient Parochial Episcopacy be restored that is that in every Parish that hath a particular Church there may be a Pastor or Bishop setled to govern it according to the word of God And that he may be the chief among the Presbyters of that Church if there be any And may assume fit men to be assisting Presbyters to him if there be such to be had If not he may be content with Deacons And these Parochial Bishops are most antient and have the Power of Ordination § 3. Yet do we not so tye a Church to a Parish but that in places where the ignorance infidelity or impiety of the people or the smalness of the Parishes is such as that there are not fit persons enough in a Parish to make a convenient particular Church it may be fit for two or three or four in necessity Neighbour Parishes to joyn together and to be formed into one particular Church The several Ministers keeping their stations for the teaching of the rest as Catechumens but joyning as one Presbyterie for Governing of that one particular Church that is Congregate among them And having one President without whom nothing should be done in matters left to humane determination Yet so that the Presbyters be not forced to this but do it freely § 4. II. We shall consent that these Parish Churches be Associate and that in every Market Town or such convenient places as shall be agreed on there may be frequent meetings of the Pastors for Communion and Correspondency and that one among them be their standing Moderator durante vita or their President for so I would call him rather then Bishop though we would leave men to use what name they please And to him should be committed the Communicating of times and places of meeting and other businesses and Correspondencies And the Moderating of the debates and disputations § 5. And for my part I would consent for peace that de facto no Ordination be made in either of the foresaid Presbyteries without the President but in cases of Necessity so be it 1. That none be compelled to own any other Principle of this Practice then a Love of Peace and none be compelled to profess that he holdeth the President to have de jure a Negative voice yea that all have liberty to write down on what other Principles they thus yeild that the Practice only may suffice for Peace § 6. III. We shall consent also that one in a Deanry or Hundred or other convenient space may by the Magistrate be chosen a Visitor of the Churches and Countrey about him having Power only to take notice of the state of things and gravely to admonish the Pastors where they are negligent and exhort the people and provoke them to Holiness Reformation and Unity only by perswasions from the Word of God Which is no more then any Minister may do that hath opportunity only we desire the Magistrate to design a particular person to do it requiring Ministers and people to give him the meeting because that which is every mans work is not so well done as that which is specially committed to some And we desire that he may acquaint the Magistrate how things are § 7. And to avoid the inconveniences of dividing these works we are desirous that these two last may meet in one man and so he that is chosen by the Pastors the President of their Association may be chosen his Visitor by the Magistrate and do both which may be done by one in every Market-town which is truly a City in the antient sense and the circumjacent Villages Yet this we cannot make a standing Rule that one man do both because the Pastors must choose their President and the Magistrate his Visitor and its possible they may not alwayes concur But if the Magistrate will not choose such a Visitor the Pastors may But then they can compel none to meet him or hear him § 8. IV. Besides these three or two whether you will before mentioned we shall consent that there be a general sort of Ministers such as the Apostles Evangelists and others in those times were that shall have no special charge but go up and down to preach the Gospel and gather Churches where there are none and contribute the best assistance of their Abilities Interest and Authority for the reforming confirming and right ordering of Churches And if by the Magistrates Command or Ministers consent there be one of these assigned to each County and so their Provinces prudentially distinguished and limited we shall not dissent Yet we would have such but where there is need § 9. V. Besides these four sorts of Bishops we are all agreed on two sorts more 1. The Episcopi gregis or Pastors of every Congregation whether they have any assistant Presbyters or no or being themselves but such assistant Presbyters 2. The Magistrate who is a secular Bishop or a Governor of the Church by force And we desire the Magistrate to be a nursing Father to the Church and do his duty and to keep the sword in his own hand and for forcible deposing Ministers or any punishment on body or estate we desire no Bishops nor other Ministers may be authorized thereto But if Pastors exclude an unworthy Pastor from their Communion let the Magistrate only deprive him forcibly of his place and maintenance if he see cause When the Council of Antioch had deposed Paulus Samosatenus he would not go out of the house And all the Bishops in the Council could not force him out but were fain to procure the Heathen Emperor Aurelian to do it It lyeth as a blot on Cyril of Alexandria that he was the first man that arrogated and exercised there a secular Coercive Power under the name of a Bishop of the Church § 10. There is enough in this much to satisfie any moderate honest men for Church-government and for the healing of our Divisions thereabout And there is nothing in this that is inconsistent with the Principles of the moderare of any Party § 11. 1. That a Church organized called by some Ecclesia prima should be no greater then I have mentioned is not contradictory to the Principles of the Episcopall Presbyterians Congregationall or Erastian Indeed the two first say that it may be bigger but none of them say It must be bigger The Presbyterians instances of the Church of Ierusalem which sâ—rued to the highest cannot be proved neer half so great
as some of our Parishes and such other Churches are but for the may be and not for the must be And therefore if they be peaceable this will make no breach § 12. 2. That Parochial Churches and Associations have fixed Presidents is nothing contrary to any of their Principles as far as I am able to discern them § 13. 3. That Pastors may be lawfully appointed to visit and help the Country and the neighbour Churches and exhort them to their duty and give the Magistrate information of their state is a thing that none can justly blame any more then preaching a Lecture among them Nor do I know any party that is against it of these four § 14. And 4. That there may be more General Ministers to gather and take care of many Churches I think none of them will deny Sure the â—tinerant Ministers in Wales will not Nor yet that these may have their Provinces distinguished If I could imagine which of all these sorts would be denied I would more fully prove it yea and prove it consistent with the Principles of each party but till then its vain § 15. The only point that I remember like to be questioned is the consenting to forbear Ordination in several Presbyteries till the President be one except in case of Necâ—ssity And nothing is here questionable that I observe but only Whether it be consistent with the Principles of the Congregational party seing they would have all Ordination to be by the Elders of their own Church and where there are none that it be done by the people without Elders To which I answer 1. That we here grant them that a Congregational Presbyterie with their President may ordain an Elder for that Congregation 2. The Moderate Congregational men do grant us that the Elders or Pastors of other Churches may lawfully be called to assist them in Ordination though they think it be not necessary It is not therefore against their Principles to do so For sure they may do a Lawful thing especially when the Churches Peace doth lie so much upon it as here it doth § 16. I conclude therefore that here are healing Principles brought to your hands if you have but healing inclinations to receive them Here is a sufficient remedy for our Divisions upon the account of Church-government if you have but hearts to entertain them and apply them But if some on one side will adhere to all their former excesses and abuses and continue impenitent unchurching the best of the Protestant Churches that are not Prelatical while they unchurch not the Church of Rome And if others on the other side will stifly refuse to yield in things that cannot be denied to be lawfull yea and convenient for the Churches and set more by all their own conceits then by the Peace of Brethren and consequently the prosperity of the Church we must leave the care of all to God and content our selves that we have done our duty CHAP. VII Some instances to prove that moderate men will agree upon the foregoing terms § 1. LEST any think that it is a hopeless work that I have motioned and the parties will not agree upon these terms I shall shall next prove to you that the godly and moderate of each party are agreed already at least the Episcopal and Presbyterians and I think the rest and that its in Practice more then Principles that we disagree § 2. I. I will begin with the Episcopal Divines of whom there ate two parties differing much more from one another then the one of them doth from the Presbyterians The ancient Bishops and the moderate of late did maintain the Validity of Ordination by Presbyters and own the Reformed Churches that had other supposing their Episcopacy usefull to the perfection or well being of a Church but not necessary to the being of it And this sort of men who also agree with us in doctrine we could quickly be reconciled with But of late years there are many Episcopal Divines sprung up that embracing the Doctrine called Arminianism do withal deny the Being of the Ministry and Churches that want Prelatical ordination and with these there is no hope of concord because they will have it on no other terms then renouncing our Churches and Ministry and being again ordained by them and thus coming wholly over to them These separate from us and pretend that our Churches have no true Worship wonderous audacity and our Ministers are no true Ministers and call the Church into private houses as D. Hide expresly in his Christ and his Church in the beginning of the Preface and many others Of whom I spoke before § 3. That the ancient English Bishops that hold to the doctrine of the Church of England and are peaceable men are easily agreed with us I first prove from the example of Reverend Bishop Hall In his Peace-maker he hath these words Pag. 46 47 48 49. The Divisions of the Church are either General betwixt our Church and the other Reformed or special with those within the bosome of our own Church both which require several considerations For the former blessed be God there is no difference in any essential matter betwixt the Church of England and her Sisters of the Reformation We accord in every point of Christian Doctrine without least the variation N B. Their publike Confessions and ours are sufficient convictions to the world of our full and absolute agreement the only difference is in the form of outward administration Wherein also we are so far agreed as that we all profess this form not to be essential to the being of a Church N. B. though much importing the well or better being of it according to our several apprehensions thereof and that we do all retain a reverent and loving opinion of each other in our own several wayes not seeing any reason why so poor a diversity should work any alienation of affection in us one towards another But withall nothing hinders but that we may come yet closer to one another if both may resolve to meet in that Primitive Government whereby it is meet we should both be regulated universally agreed on by all antiquity wherein all things were ordered and transacted by the Consent of the Presbyterie moderated by one constant President thereof the Primacy and perpetual practice whereof no man can doubt of that hath but seen the writings of Clemens and Ignatius and hath gone along with the History of those primitive times We may well rest in the judgement of Mr. John Camero the Learnedst Divine be it spoke without envy that the Church of Scotland hath afforded in this last age Nullus est dubitandi locus c. There is no doubt at all saith he but that Timothy was chosen by the Colledge of the Presbyters to be the President of them and that not without some authority over the rest but yet such as have the due bounds and limits And that this was a leading case and
common to other Churches was never denyed by any author Words may not break square where the things are agreed If the name of a Bishop displease let them call this man a Moderator a President a Superintendent an Overseer Only for the fixedness or change of this person let the ancient and universall practice of Gods Church be thought worthy to oversway And if in this one point N. B. wherein the distance it so narrow we could condescend to each other all other circumstances and appendances of varying practices or 〈◊〉 might without any difficulty be accorded But if there must be a difference of judgement in these matters of outward Policy why should not our hearts be still one why should such a diversity be of Power to endanger the dissolving of the bond of brotherhood May we have the grace but to follow the truth in Love we shall in these several tracts overtake her happily in the end and findâ— her embracing of Peace and crowning us with blessedness So far Bishop Hall so that you see that only the fixing of the Moderator or President will satisfie such as he and so with him and such as he for my part I am fully agreed already § 4. And here by the way because there are so many Episcopal separatists of late that hazzard the souls of their partial followers and because the right habituating of the mind with Peace is an excellent help to a sound understanding and the escaping the errors and hainous sins that Faction engageth too many in I therefore make it my request to all that read these lines but soberly to read over that one Book of Bishop Halls called the Peace-maker once or twice which if I could procure I think I should do much to the Peace of these Churches and to the good of many endangered souls that by passionate and factious leaders are misguided § 5. The same Reverend man in his Humble Remonstrance hath these words Pag. 29 30 31. The second is intended to raise envy against us as the uncharitable censurers and condemners of those Reformed Churches abroad which differ from our Government wherein we do justly complain of a slanderous aspersion cast upon us We love and honour those Sister Churches as the dear spouse of Christ we bless God for them and we do heartily wish unto them that happiness in the Partnership of our adminâ—stration which I doubt not but they do no less heartily wish unto themselves Good words you will perhaps say but what is all this fair complement if our act condemn them For if Episcopacy stand by Divine right what becomes of these Churches that want it Maâ—ice and ignorance are met together in this unjust aggravatiâ—n 1. Our position is only affirmative implying the justifiableness and holiness of an Episcopal calling without any further implication Next when we speak of Divine right we mean not an express Law of God requiring it upon the absolute Necessity of the Being of a Church what hinderances soever may interpose but a Divine institution warranting it where it is and â—equiring it where it may be had Every Church therefore which is capable of this form of Government both may and ought to affâ—ct it but those particular Churches to whom this power and faculty is denyed lose nothing of the true essence of a Church though they miss some thing of their glory and perefection And page 32. Our form of Government differs little from their own save in the perpetuity of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderatorship and the exclusion of that Lay-Presbyterie which never till this age had footing in the Christian Church And Page 41 42. Alas my Brethren while we do fully agree in all these and all other Doctrinal and Practical points of Religion why will you be so uncharitable as by these frivolous and causeless Divisions to â—end the seamless coat of Christ It it a Title or a Retinue or a Ceremony a Garment or a Colour or an Organ Pipe that can make us a different Church whiles we preach and profess the same saving truth whiles we desire as you profess to do to walk conscionably with our God according to that one Rule of the Royall Law of our Maker whiles we oppose one and the same common enemy whiles we unfeignedly endeavour to hold the unity of the Spirit in the bonds of Peace For us we make no difference at all in the right and interest of the Church betwixt Clergy and Laity betwixt the Clergy and Laity of one part and of another we are all your true Brethren we are one with you both in heart and brain and hope to meet you in the same heaven but if ye will needs be otherwise minded we can but bewail the Churches misery and your sin You hear how this good Bishop was far from a separation § 6. How contrary to this is the foresaid writing of Dr. Hide which I instance in because it is come new to my hand who stigmatizeth the front of his book with the brand of separation and that of one of the most rigid and unreasonable kinds Thus he begins When Conscientious Ministers cannot associate in the Church and Conscientious Christians cannot go to Church and Customary Christians go thither either to little purpose because to no true worship or to great shame because to no true Ministers t is fit the Church should come to private houses Doth he not begin very wisely and charitably What could the most Schismatical Papist say more What! no true worship no true Ministers and but Customary Christians that come thither Yes and that 's not all he pursues it with an exprobration that we are faln from our Religion p. 4. and yet that 's not all he adds Here seems yet to be a very bad certainty of their Religion and how can there be a better Certainty of their salvation unless that we may gratifie their singularity more then our own veracity we will say There may be a company of good Christians out of the Communion of Saints or a Communion of Saints out of Christs Catholike Church Should we laugh or weep at such a man as this What! no communion of Saints but with the separating party of the Prelates Unhappy we that live in England and can meet with so small a number of these Saints Is the Catholike Church confined to this party and Salvation to this Chunch Transcendent Papal arrogancy It s well that these Prelates are not the only Key-keepers of heaven for we see how we should then be used I must tell this Dr. and all of his mind that it is an easier way to Heaven then we dare hope to come thither by to joyn our selves to their separating Communion of Saints and live as the most that we are acquainted with that are of that Saint-like Communion He had been better have talked at these rates to men of another Age or Nation then to us that see the lives of their adherents We never
Accommodation § 10. A fourth witness is Dr. Forbs of Scotland who having written purposely a Book called his Irenicon for Accommodation on such terms I need to say no more of him but refer you to the Book I shall name no more of the Episcopal party These four are enow to my purpose § 11. That the Presbyterians of England specially are willing to close upon these terms of a fixed Moderator I prove 1. By the profest Consent of that Reverend Learned servant of Christ Mr. Thomas Gataker a Member of the late Assembly at Westminster who hath professed his judgement of this matter in a Book against Lilly I refer you to his own words for brevity sake § 12. My next witness and for brevity many in one shall be Mr. Geree and the Province of London citing him in their Ius Divinum Ministerii pag. Append. 122. the words are these That the Ancient Fathers in the point of Episcopacy differ more from the high Prelatist thâ—n from the Presbyterian for the Presbyterians alwayes have a President to guide their actions which they acknowledge may be perpetual durante vita modo se bene gesserit or temporary to avoid inconvenience which Bilson takes hold of as advantagious because so little discrepant as he saith from what he maintaineth See the rest there § 13. 3. Beza the Leader against Prelacy saith de grad Minist Evang. Instituti Divini est ut in omni coetu Presbyterorum unus sit qui ordine praeat praesit reliquis It is of Divine Institution that in every Assembly of Presbyters there be one that go before and be above the rest And dividing Bishops into Divine Humane and Diabolical he makes the Humane tolerable Prelacy to be the fixed President § 14. 4. Calvin who is accused for ejecting Episcopacy besides what he writes of it to Card Sadolet saith in his Institut lib. 4. cap. 4. § 1. Ea cautione totam suam Oeconomiam composuerunt Ecclesiae veteris Episcopi ad unicam illam Dei verbi normam ut facile videas nihil fere hac parte habuisse à verbo Dei alienum § 2. Quibus ergo docendi munus injuâ—ctum erat eos omnes nominabant Presbyteros Illi ex suo numero in singulis civitatibus unum eligebant cui specialiter dabant titulum Episcopi ne ex aequalitate ut fâ—â—ri solet dissidia nascerentur Neque tamen sic honore dignitate superior erat Episcopus ut Dominium in Collegas haberet sed quas partes habet Consul in Senatu ut referat de negotiis sententias roget consulendo monendo hortando aliis praeâ—at authoritate sua totam actionem regat quod decretum Communi Consilio fuerit exequatur id munus sustinebat Episcopus in Presbyterorum coetu § 4. fine Gubernationem sic constituti nonnulli Hierarchiam vocarunt nomine ut mihi videtur improprio certe scripturis inusitato Cavere enim voluit spiritus sanctus nequis principatum aut dominationem somniaret quum de Ecclesiae gubernatione agitur Verum si rem omisso vocabulâ— intueamur N. B. reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab ea quam Deus verbo suo praescripsit This he writes after the mention of Archbishops and Patriarcks as well as of Bishops governing in Synods § 15. Where by the way let me give you this observation that Bishops Governing but in Synods can have no other power of Government then the Synods themselves have But Synods themselves as such are not directly for Government but for Concord and Communion of Churches and so consequently for well-governing the several flocks Nor hath a Synod any Governing Power over a particular Pastor as being his superiour appointed to that end but only a Power of Consent or Agreement to which for unity and communion sake he is consequentially obliged not by Virtue of Gods Command that requireth us to obey the Higher Power for three Pastors are not made so the Rulers of one but by virtue of Gods commands that require us to do all things in Unity and to maintain the Peace and Concoâ—d of the Churches and to avoid Divisions and discord § 16. If any think that this doth too much favour the Congregational way I must tell him that it is so true and clear that the Episcopal men that are moderate acknowledge it For instance the Reverend Bishop Vsher did without asking of himself profess to me that it was his judgement that certainly Councils or Synods are not for Government but for Vnity and that a Bishâ—p out of Council hath the same Governing Power as all the Council though their vote may bind him for Vnity to consent § 17. This being so it must needs follow that an Archbishop or the President of a National Provincial Diocesan or Classicall Assembly or of any Association of the Pastors of many Churches hath no superiour Governing power over the Parochial or Congregational Bishop of one Church but only in concurrence with the Synod a Power of Determining by way of Agreement such points as he shall be obliged for Unity and Communion to consent to and perform if they be not contrary to the word of God This evidently follows from this Reverend Archbishops doctrine and the truth § 18. And if any shall think that the Presbyterians will not yield that a particular Church do ordinarily consist but of one full Congregation I confute them by producing their own Concessions in the London Ministers Ius Divinum Ministerii Append pag. 123. they plainly say that The later Bishops were Diocesan the former that is the Bishops of the first or ancient times were Bishops only of one Congregation And pag. 82. they say These Angels were Congregational not Diocesan In the beginning of Christianity the number of Believers even in the greatest Cities were so few as that they might well meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And thâ—se were called the Church of the City and therefore to ordain Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one in Scripture Thus far they yield to the Congregational men § 19. 5. One other witness of the Presbyterians readiness to accommodate on these terms I shall give and no more and that is Mr. Richard Vines a man that was most eminent for his management of the Presbyterian cause in the Assembly and at Vxbridge Treaty and in the Isle of Wight the Papers there presented to the King are to be seen in Print When we did set up our Association in this County I purposing to do nothing without advise and designing a hearty closure of all sober Godly men Episcopal Presbyterian Congregational and Erastian did consult first about it by Letters with Mr. Vines and in his answer to mine he approved of the design and thought our distance very small and yielded to a fixed Presidency though not to a Negative
the Pastors prayer which they must pray over with him and not only hear it is a stinted form to them even as much as if he had learnt it out of a Book They are to follow him in his method and words as if it were a Book prayer Argum. 7. It is lawful to use a form in Preaching therefore a stinted Liturgy is lawful 1. Because preaching is a part of that Liturgy 2. Because the reason is the same for prayer as for that in the main Now that studyed formed Sermons are lawful is so commonly granted that it shall save me the labour of proving it which were easie Argum. 8. That which hath been the practice of the Church in Scripture times and down to this day and is yet the practice of almost all the Churches of Christ on earth is not like to be unlawful buâ— such is the use of some stinted forms of publick service therefore c. That it was so in the Jews Church and approved by Christ I have shewed That it hath been of antient use in the Church since Christ and is at this day in use in Africk Asia Europe even among the Reformed Churches in France Holland Geneva c. is so well known that I think I need not stand to prove it yea those few that seem to disuse it do yet use it in Psalms and other parts of worship of which more anon Prop. 2. A Stinted Liturgy in some parts of publick holy service is ordinarily necessary This Proposition is to be proved by instances and the proof of the parts The parts where a set form is usually necessary I shall enumerate desiring you by the way to understand 1. That I speak not of an Absolute Necessity ad finem as if no other could be accepted but a Necessity of Duty it ought to be done as the best way 2. That I say but ordinarily as excepting some unusual cases 1. The Communication or revealation of the will of God to the Church by Reading of the Holy Scriptures is part of the publick service of God As Moses and the Prophets were read every Sabbath day so by parity of reason should the Gospel and Paul required the publick reading of his Epistles Act. 13.27 15.21 2 Cor. 3.15 Luk. 16.29 Col. 4.16 1 Thes. 5.27 Rev. 1.3 But this Reading of the Scriptures is the using of a set form in publike service For they are the same words that we read from day to day and usually Must read 2. The Publick Praysing of God by singing of Palms is a part of publick worship and a most excellent part not usually to be omitted But this part of worship is ordinarily to be used in a stinted form because the gift of composing Psalms ex tempore without a prepared form is not usual in the Church and if it were so to one it is not to the rest that must use this worship Had we not stinted forms of Psalms we should have ill-favoured work in the Church 3. Baptisme is usually to be administred in a form of words for Christ hath prescribed us a form Matth. 28.19 Baptizing them in the Name of the Father and of the Son and of the Holy Ghost I think few sober men will think it ordinarily meet to disuse this form 4. The use of a form in the Consecration and Administration of the Lords Supper though not through the whole action is ordinarily most fit for Christ hath left us a form of words Take ye Eat ye c. which are most exact and safe and none can mend And Paul reciteth his form 1 Cor. 11. And small alterations in the very words of Baptisme or Delivering the Lords Supper may easily corrupt the Ordinance in time 5. The very Sacramental Elements and Actions are stinted forms of Administration which none may alter As the washing with water the breaking of bread and powring out of wine and giving them and taking them and eating and drinking c. These are real forms not to be changed at least without Necessity if at all 6. The Blessing of the people in the Name of the Lord was done by a prescribed form of old Num. 6.23 and is usually to be done in a form still For in all these forementioned parts of worship should we still use new expressions when so few and pertinent must be used we should be put to disuse the fittest and use such as are less fit 7. In our ordinary Preaching a form not imposed unless in cases of great Necessity and unfitness but of our own premeditating is usually fittest I think few men are so weak as to prefer with most preachers unprepared Sermons before those that have more of their care and study And then at least the Text Method and somewhat of the words must be premeditated if not all 8. Ordinarily there should be somewhat of a form in Publick Confessions of the Churches faith For how else shall all concur And it is a tender point to admit of great or frequent mutations in so that in Baptisme and at other seasons when the Christian faith is to be openly professed by one or more or all a form that is exact is usually meet to be retained though in many personal Cases explicatory enlargements may do well 9. If there be not a frequent use of many of the same words and so somewhat of a form in Marriage Confirmation Absolution Excommunication the danger will be more then the benefit by mutation will be 10. And with some Ministers of whom anon even in Prayer especially about the Sacraments where there must be great exactness and the matter ordinarily if not alwayes the same the ordinary use of a form may be the best and fittest way In the most of these Cases 1. The Nature of the thing sufficiently proves the ordinary fitness of a form 2. The constant Practice of almost all Churches if not all is for it even they that scruple forms of Prayer use constantly forms of Praise of Reading of Sacraments c. 3. The rest are proved fittest as aforesaid by the Apostles generall Rules 1 Cor. 14.26 40. Let all things be done to Edifying and Let all things be done decently and in order Now in the cases before mentioned the Edification of the Church to say nothing of Order requireth the ordinary use of forms Prop. 3. IN those parts of publick worship where a form is not of ordinary necessity but only Lawfull yet may it not only be submitted to but desired when the Peace of the Church doth accidentally require it This Proposition needs no proof but only explication For he is far from the temper of a Christian that sets so light by the Peace of the Church that he would not use a Lawfull means for the procurement of it when Paul would become all things to all men to save some and would eat no flesh while he lived rather then offend his weak brother But here you must take these cautions lest
you misunderstand this Proposition 1. The Peace of the whole Church must be in our eye before the peace of a part and of a great and more considerable part rather then of a smaller caeteris paribus 2. It is supposed that besides the simple lawfulness of the thing there be also no other accidental inconveniencies on the other side that will follow the use of a form that is of sufficient moment to weigh down the argument from the Churches Peace For when a thing is only good or evil I mean necessary or sinfull by Accident and not in it self we must consider which side hath the most weighty accidents and accordingly must choose or refuse it 3. It is not the fullfilling of the humours of every unreasonable expectant or every proud Magisterial usurper that is the Peace of the Church that now we speak of If a few proud men will hold no Peace with us unless we will serve God in their unnecessary forms as if none had wit enough but they to know in what words the Churches should serve God and all must speak but what they teach them it is not the humoring of these Proud usurpers that is the Peace thus to be bought 4. We must look to the future as well as the present Peace of the Churches And therefore if any will hold no Peace with us now unless we will own some formal Engine that is like to make hereafter more division then unity in the Churches by laying the Unity or Peace of the Church on things that will not bear it and making thiâ—gs necessary that are not necessary nor to be made so in such cases it is not our duty to betray the geneneral or future Peace of the Church for our private or present Peace 5. The desireableness of this Peace of the Church which we must seek must be much judged of by its tendency to the promoâ—ing of holiness the saving of mens souls the furthering of the Gospel and prosperity of the Church in spiritual respects For a Peace that undermineth and betrayeth these is not desireable The means is to be valued by its tendency to the attainment of the End 6. There is need therefore of very great prudence to compare things with things for a man to know how to carry himself in such cases For imprudent oversights or laying greatest stress on smallest things and slighting greater will make men live in constant sin by abusing things indifferent But still the Proposition holds good with these cautions that forms and such like indifferent things are to be used or disused much with respect to the Churches Peace Prop. 4. SO great is the difference between men and men times and times that forms may be a duty to some men and at some times and a sin to other men and at other times As to private men in their families it may be one mans duty to use a form or book and another mans sin so is it with Ministers also in the Assemblies Three distinctions among others are obvious in which this is manifest 1. Some Ministers are better able to perform Gods publick worship except in the fore-excepted cases without a form and some are better able to do it by a form 2. Some Ministers have a People that are scrupulous of using forms and some have people that scruple the disusing them and some have both sorts mixt 3. Some Churches live under Magistrates that command a form or with Churches that unanimously agree on a form and others live in times and places where there is no such commands or Agreements And according to these differences it may be one mans duty and anothers sin to use some forms 1. Gods work should be done in the most edifying manner Where Ministers are able to perform the publick prayers of the Church in the most profitable manner without a form there it is their duty to disuse a form unless some other greater accident preponderate Still remember that for Psalms and other fore-excepted parts I take it for granted that ordinarily a form is necessary But our main question now is of Praying and Preaching and that especially with respect to one standing form that is not usually varied in Prayer and an imposed form or composed by others in Preaching It should be the ordinary case of the Church that Ministers should be able to do these without a constant form of words to the peoples greater edification But yet it is not alway so And where it is not it is better for Ministers to use a form then to do worse and dishonour the work of God and wrong the Church by their erroneous or over-rude defective management I know the great objection will be that such men are not fit to be Ministers and that its better to have none But this is sooner said then proved I am far from desiring any man to undervalue the precious mercy of an able Ministry and from wishing for formalities and reading Pastors instead of the learned able guides that we here enjoy I hope I should do or suffer as much as another to prevent so great a Calamity as an ignorant unable or negligent Ministry But yet I am fully satisfied of it that its better for the Church to have Readers then none 1. Consider that there have been some very Learned able Divines Doctors of Divinity that by age or other decay of Memory or natural impediments disabling them from extemporate performances cannot do any thing in the worship of Gâ—d without the help of Notes or books or at least without preparation for expressions when yet upon preparation and by convenient helps they excell many extemporate men 2. The Necessities of the Church may require an allowance or toleration of such as have not ability to compose extemporate Prayers or Sermons no nor to prepare such upon deliberation neither but meerly read the Sermons and Prayers composed by others I know some will not believe that such should be Ministers But they would have them only read as private men rather then the people should have nothing For they think that a man that cannot preach or pray is no more capable of being a Minister then a man that cannot command an Army is capable of being a Commander c. But 1. Let such brethren consider that there may be all abilities essentially requisite to a Pastor without the ability of praying or preaching without a form Though still I pray God to save us from a Necessity of such A man that can Teach men the substance of the Christian Religion and administer the Sacraments and Oversee and Govern the flock hath as much ability as is necessary to the Being of a Pastor But those may have all this that cannot fitly preach or Pray without a form They may be godly men able in conference to instruct the people in the substance of Religion and to read the Scriptures and the Holy writings of godly men and to administer Sacraments and prudently and diligently
that can be contented with a Liberty of using it themselves if they may not have all others compelled to do as they do and go to God with the words that they have formed for them or that are best in their esteem They must be all Schismaticks that will not use their form and the Churches Peace must be laid upon it and no man must be thought meet to preach or pray that will not be of their opinion but the ablest Pastors of the Church must be silenced and cast by if they will not use the Common-Prayer The sinfulness of this practice shall be manifested in the next dispute more fully to which I reserve the most of my reasons against it In the mean time let these few be well considered 1. It is a certain way to the Division of the Church when men will lay its Unity or Peace on that which will not bear it they are the most desperate disturbers and dividers of it If one form of Prayer or Preaching had been necessary to the Churches Unity or Peace Christ or his Apostles might as easily have composed it as they did other necessaries Nay experience tells us that it is not held necessary by men themselves For the Romanists use one or more forms and the Grecians another and the Ethiopians another and so of other Churches In the Bibliotheca Patrum how many Liturgies have they given us And if no one of all these is necessary to all Churches then not to any one Church further then accidents and mens impositions make it necessary And no man should make that necessary that is not some way necessary before It is easie to know that either the Form as such or somewhat in the Form is like to be scrupled by some even godly able men and so it will prove an engine of division The Church hath been brought to that torn divided condition that it is in by this arrogancy of domineering imposers that must lay its Peace on their unnecessary devices and will not let us have unity in Christ and his Institutions and peace upon his terms 2. By this means the people will be involved in the guilt of bitter contending and hating all that conform not to their way and uncharitably reproaching them as schismaticks and consequently of disliking the very doctrine that they preach or hold and the way they take and thus if uncharitableness and all this sin the off-spring of it be the way to Hell then you may see what a notable service they do to Satan and how they ensnare and undo mens souls that make such forms of common Necessity to the Unity or Peace of the Church 3. By this means they will involve themselves and the Magistrate in the guilt of persecution For no better will it prove even in many cases where the refusers scruples are unjust 4. By this means they will hinder the Edification of the Church What if a Minister have a Congregation that suppose upon mistakes do scruple these forms and by prejudice or weakness are hindered from serving God with cheerfullness and profit where they are used must we be bound to deny them that mode of worship which their weakness doth require and to force them to that which will not down with them Must a Physitian be bound to give all his Patients one kind of dyet What if it be wholesome Will you say If that will not down with him he shall have none let him die This is contrary to the end of our office we are commanded to do all to Edification which this doth contradict 5. It is contrary to the Office Power and Trust of the particular Pastors of the Church to be thus compelled in variable things As it is the office of a Physitian to judge what dyet and physick to prescribe his Patients and to vary it as persons do vary in their tempers and diseases and to vary it with the same persons as their condition changeth and requireth it and as it would be foolish Tyranny against the very office of the Physitian to restrain him from this exercise of his prudence by a Law and to tye him to give one kind of food or physick to all so is it in our present case What is a Pastor but the guide of a Congregation in the worship of God c. And if Magistrates and Bishops take this work out of their hands by their unnecessary prescriptions they so far prohibite him to do the work of a Pastor What a grief is it to a Minister that being in the place and knowing the people is the most competent Judge what is fit for them to be constrained by men that know not the state of his flock to cross their Edification and to be forbidden to use his prudence and due power for their spiritual good 6. And what a sinful arrogant usurpation is this for any man to be guilty of It is Christ that hath given his Ministers their Power and that for Edification and who is he that may presume to take it from them If they are unworthy to be Ministers let them not be Ordained or let them be degraded or deposed But if they must be Ministers let them do the work of Ministers lest as he that despiseth them despiseth Christ so he that restraineth them from their duty and depriveth them of the exercise of their power unjustly be found one that would arrogate an authority over Christ. 7. And what intolerable Pride is this for a few Bishops to think so highly of themselves and so basely of their more â—udicious Brethren as if no man must speak to God but in their words These forms of Prayer are conceived and invented by some body Aâ—d why should the Coâ—ceiver think so highly of his own understanding as if he were fit to teach a whole Nation what they must daily say to God and why should he think so unworthily of all oâ—hers in comparison of himself as if none but he and his Companions in this usurpation knew how to pray or utter their minds but by his dictates or prescriptions Is this Humility 8. Moreover this Imposition of forms as before described doth discover too much Cruelty to the Church when they had rather Ministers were cast aside and the people left in darkness then Ministers should teach them and worship God with them that will not tye themselves to the very words that they devise for them What abundance of ignorant drunken Readers and other Ministers were suffered in England while the learned godly painful Ministers were cast out and silenced or persecuted because they would not conform to all the forms and ceremonies imposed by the Bishops And so how many thousand souls may we think are gone to Hell through the ignorance or ungodliness of their Guides as if their damnation were more desirable then their salvation by the teaching of Ministers that dare not use the Common Prayer Book and Ceremonies I know they will say that such Schismatical Preachers
and therefore Novelty must not be permitted to exclude them Answ. 1. Let Scripture be the Rule for deciding this which is the chief witness of Antiquity and let the oldest way prevail 2. Forms were at first introduced in Variety and not as necessary for the Churches Unity to Agree in one And they were left to the Pastors Liberty and none were forced to any forms of other mens composing When Basil set up his New forms of Psalmodie and other Worship which the Church of Neocaesarea were so offended at he did not for all that impose it on them but was content to use it in his Church at Caesarea Object 10. No man can now say what is the worship of God among us because there is no Liturgy but its mutable as every person pleases Answ. We have a Liturgy and are agreed in all the parts of worship To have forms or no forms is no part of it but a circumstance or mode THE summ is this 1. We have already a stinted Liturgy 1. A form of Doctrine in Scripture 2. Real forms in Sacraments 3. A verbal form in Baptizing 4. A form in delivering the Lords Supper 5. A Creed used at Baptism as a form of confession 6. We Read the Psalms as Liturgical forms of praise and prayer 7. We have forms of singing Psalms 8. We have a form of blessing the people in the End 9. And of Excommunication see the Government of the Church c. 10. And of Absolution 11. And of Marriage 12. And Ministers preparation makes much of their Sermons a form 13. And they are at liberty to pray in a form if they Please 2. No more is necessary of it self unless accidentally Authority or Peace c. require it 3. If Peace c. require a form let it be one by common Agreement as neer as may be taken out of Scripture even in words and as much of the old as is consistent with this Rule retained 4. Let it not contain any doubtfull or unnecessary things but be as much certain and necessary for the matter as may be 5. Let none be forced to use it but such as by Ordainers or Approvers are judged insufficient to worship God without it and yet are allowed or Tolerated in the Ministry 6. Let no Tolerated Ministers be Absolutely forbidden to use it 7. Let none be suffered to lay the Vnity and Peace of the Church on it and suspend excommunicate or reproach all that dissent from them in using or not using it 8. In times of Liberty let none use it constantly but the unable before excepted But let the weaker use it ofâ—â—er and the abler seldomer yet sometimes voluntarily and caeteris paribus still looking to the state of their flocks and fitting all to their Edification 9. When Magistrates command it or the Agreement of Pastors and Peace of the Churches though accidentally by mens infirmity require it let none refuse the frequent use of lawfull forms 10. But let none desire or endeavour the introducing of any such Necessity of this or any indifferent thing that is not first Necessary by some considerable antecedent occasion to the Edification of the Church This much will please the moderate but not the self conceited FINIS The Fifth DISPUTATION Of Humane CEREMONIES Whether they are necessary or profitable to the Church and how far they may be imposed or observed By Richard Baxter LONDON Printed by Robert White for Nevil Simmons Bookseller in Kederminster Anno Dom. 1658. Qu. Whether Humane Ceremonies be Necessary or Profitable to the Church CHAP. I. Distinctions and Propositions in order to the Decision § 1. THE discussion of the Controversie about the Etymologie of the word Ceremony is unnecessary to our ends and would be more troublesome then usefull Whether it be derived ab oppido Caere or à carendo or à Caritate or à Cerere as several mens conjectures run or rather as Scaliger and Martinius think from Cerus which in veteri lingua erat sanctus it sufficeth us that it signifieth a sacred rite Servius saith that all sacred things among the Greeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and among the Latines Ceremoniae But by Ceremonies we mean only external Rites or Orders in or about the worship of God And by Humane we mean such as are devised and appointed to be used by men without any special Revelation from God or any extraordinary inspiration of his Spirit by which the institution might have been justly ascribed to God as the certain principal cause § 2. There is so much ambiguity partly in the terms and partly in the supposed or implyed passages that will rise before us in the dispute that I judge it necessary to make the way to the true decision of the controversie and your right understanding of it by these distinctions following and then to lay down the truth in certain Propositions § 3. Dist. 1. We must distinguish between such Ceremonies as God hath left to humane determination in his worship and such as he hath not so left but hath either 1. Expresly forbidden them in particular 2. Or in a General prohibition forbidden them or 3. Hath given no man authority to institute them So great difference is there between things that commonly go under the name of Ceremonies that they are not in this Controversie to be confounded if we would not lose the truth § 4. Dist. 2. We must distinguish between Ceremonies commanded by man as in Gods name and by pretence of a Commission from him and such as are only commanded in mens own names or at least on pretence of nothing but a General Power § 5. Dist. 3. We must distinguish between Ceremonies commanded by men as necessary duties or means of worship and such as are only commanded as indifferent things § 6. Dist. 4. We must distinguish between Ceremonies imposed by a Lawfull Magistrate or Church-Governours and such as are imposed by usurpers or men without authority § 7. Dist. 5. We must distinguish between Ceremonies imposed as Vniversally to be practised by all ages or all people in the Church at least and such as are imposed only on some one Congregation or Nation by their proper Governours and that as things mutable that upon special occasion were taken up and may so be laid aside again § 8. Dist. 6. We must distinguish between Ceremonies commanded as things necessary to the being of the Church or Worship or only necessary to the Order and convenient administration and better being of them in the judgement of the imposers § 9. Dist. 7. We must distinguish between the absolute command of Governors imposing such ceremonies upon grievous penalties or without tolerations and the simple recommending them or requiring them to be used with expressed or implyed exceptions § 10. Dist. 8. We must very much difference the several Countreys where such things are imposed and the several sorts of People on whom and the several seasons in which they are
And 2. because the way of those times did cause men to suspect that somewhat worse was intended to be brought in by such preparatives especially when the Ministers were cast out § 52. 8. But of all our Ceremonies there is none that I have more suspected to be simply unlawfull then the Cross in Baptism The rest as I have said I should have submitted to rather then hinder the Service or Peace of the Church had I been put to it For living in those daies in a Priviledged place I had my liberty in all save Daies and the Gesture But this I durst never meddle with And yet I know that many think it as reasonable and more venerable then any of the rest Yet dare I not peremptorily say that it is unlawfull nor will I condemn either Antients or Moderns that use it nor will I make any disturbance in the Church about it more then my own forbearance will make only my own practice I was forced to suspend and must do if it were again imposed on me till I were better satisfied The Reasons that most move me I shall give you in the end but some of them take at the present § 53. 1. This is not the meer circumstance of a Duty but a substantial humane ordinance of worship nor is it necessary in genere that man ordain any such symbolical Mystical signs for Gods worship And therefore it is a matter totally exempt from humane Power There must be some Time some place some gesture some vesture some utensils c. But you cannot say that There must be some teaching symbols or mystical signs stated by humane institution in Gods worship There is no command to man in Scripture de genere to institute any such thing And therefore in the case of Circumstantials I shall usually of which more anon obey the Magistrate even where he doth mistake because it is his own work though he misdoe it But here his action is like that of a judge in alieno foro in another court where he hath no power and therefore his judgement is null It is not an act of Authority to make and state new mystical signs that are such in their primary use in Gods worship For there is no Power but of God And God hath given no such power They that say he hath let them prove it if they can Natural and Artificial helps we disallow not But Instituted signs that have what they have by Institution and that as a solemn stated ordinance I know not that ever God required or accepted from the invention of man I doubt this will prove a meer usurpation and nullity and worse § 54. 2. Yea I suspect it will prove a humane Sacrament either fully a Sacrament or so neer a kin to Sacraments as that man hath nothing to do to institute it The common prayer saith that a Sacrament is an outward visible sign of an inward spiritual grace given to us ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof in the Catech. Let us try by this definition whether the Cross in Baptism as used in England be a Sacrament § 55. And 1. I may take it for granted that the want of the Name makes it not to be no Sacrament And 2. whereas in the definition it is said that it is ordained by Christ himself that belongs to a Divine Sacrament only and not to a humane Sacrament devised by usurpers Otherwise you must say that there is no such thing possible as a humane Sacrament imposed by usurpers on the Church what if all the essentials of a Sacrament such as are found in Baptism and the Lords supper be invented by man and forced on the Church is it therefore no Sacrament or only no Divine Sacrament However let us not differ about bare names and words It is the same thing that you call a Sacrament when God is the ordainer and sure it will not prove it lawfull because man is the ordainer that 's it that makes it unlawfull because he wants authority and acts as an usurper The Papists affirm that man hath not power to make new Sacraments no not the Pope himself Let not us go further § 56. And 1. the outward visible sign here is the Cross made in the fore-head 2. The inward and Spiritual grace is a holy Resolution to fight manfully under the banner of Christ and to persevere therein The Cross signifieth the Instrument of the sufferings of Christ aad that we do own this Crucified Saviour and are not ashamed of him and will manfully fight under him So that here is 1. a signification of Grace to be wrought on the Soul and given us by God 2. an engagement to perform the duties of the Covenant our selves On Gods part we are to receive by this sign both Qualitative or actual Grace and Relative Grace 1. The Cross is to teach our understandings and help our memories and quicken up our dull affections by minding us of a Crucified Christ and the benefits of his Cross. § 57. That it is ordained for this use appeareth from the words anon to be recited in the use of it and by those words prefixed before the the Common prayer-book of Ceremonies why some are abolished and some retained where they say that they be not darke and dumb Ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve and that they are such as are apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified So that this and such other if there be more such are appointed by their signification to teach the Understanding and stir up the dull mind of man to the remembrance of his duty to God Which are good works but to be done only by good means § 58. And that this is a way of working Grace in the same kind as Gods word and Sacraments do is undeniable For the word and Sacraments do work Grace but Morally by propounding the object and so objectively Teaching Remembring and Exciting and thus working on the Understanding Memory and Will and Affections However the spirit may work within its certain that the ordinances work no otherwise And not only Protestants are agreed on this but one would think that the Jesuits and all of their mind should be most of all for it For faculties they that will not confess any Physical determination of the but make all operations both of Word Sacraments and Spirit it self to be but suasory or Moral one would think should hold more tenaciously then others that Sacraments work Grace but Morally And if no Sacraments do more then objectively Teach and excite and the Cross is appointed to do as much in this then there is no difference between them to be found § 59. And then for Relative Grace it is plain that by
word 2. Or 〈◊〉 the Churches are all called One that are under one Christian Magistrate I will confess the thing to be true that is pretended to be the reason of the name All the Churches do owe obedience to the Magistrate But he is no Essential part or Ecclesiastical Head of the Church and therefore it is very improperly denominated from him or called One on that account No more then all the Schools are one because he is their Soveraign It is the Common-wealth that is specified and individuated by the Magistrate as the Soveraign Power and not the Churches But yet it is but an improper word to call all the Churches one Church on that account which we contend not about § 7. But it is the Thing that we stick more at then the name A General Head doth properly specifie and individuate the Body Prove either 1. That the Archbishop of Canterbury or any other 2. Or an Assembly of Bishops or Presbyters is properly an Ecclesiastical Head having Authority from Jesus Christ to be the chief Ruler of all the Churches in the Land and then I will confess that we have properly and strictly a National Church But no such thing can be proved § 8 As for an Assembly I have already shewed which Bishop Vsher asserted to me that they are not superior Governors nor instituted graâ—ia Regiminis but gratia unitatis having no more Rule over particular Bishops then a Convention of Schoolmasters over a particular Schoolmaster If they say that Kings and Parliaments give Power to Convocations I answer that can be but such as they have themselves which we shall speak of anon and is nothing to this place § 9. And as for a Primate or Archbishop of Canterbury e. g. 1. It will be a hard task to prove Archbishops as such to be of Divine Institution 2. And it will be harder even Impossible to prove Archbishops of the English species as such to be of Divine institution 3. And certainly Christ hath nowhere told us that every Nation shall have such a Head nor every Province nor every County nor told us whether there shall be one over ten Nations or ten over one Their limits are not to be found in Scripture supposing there were such an office there known 4. Nor is it anywhere determined that such a City shall have the preheminence and Canterbury v. g. be Ruler of all the rest All these are of meer humane institution And therefore that which the imposers of Ceremonies call the Church of England is a meer humane thing which therefore can bind us no further then the Magistrate can authorize them to do § 10. But the stronger pretence will be that the particular Bishops of England were severally officers of Christ authorized to Govern their several flocks and therefore a Convâ—cation of these Bishops binds us in conscience gratia unitatis The People they oblige as their Rulers and the several Presbyters also as their Rulers and the several Bishops gratia unitatis for avoiding of schism § 11. Answ. This also is an insufficient evidence to prove our Consciences obliged to their Ceremonies eo nomine because of their Canons or commands For though we acknowledge a sort of Episcopacy to be warrantable yet that this sort that made the Canons in question is not warrantable I have proved at large in the former Disputation on that question Such Pastors of a Diocess as our Bishops were have no word of God to shew for their office further then as they are Presbyters but we have shewed already that their office is unlawfull And therefore though their actions as Presbyters may be valid yet their actions are Null which were done by pretence of this unlawfull sort of office they being no other way enabled thereto On this ground therefore we are not bound § 12. If it could be pretended that at least as Presbyters the Convocation represented the Presbyters of England and therefore thus their Canons binds us to the use of ceremonies Common prayer c. I should answer that 1. Even Synods of Presbyters or the Lawfullest sort of Bishops oblige but gratia unitatis 2. That the late Synod at Westminster was as truly a Representative of the Presbyters of England as the Convcaotion where such consent if any were given was retracted 3. By actuall dislike signified by disuse the Presbyters of England for the most part have retracted their Consent 4. Yea most that are now Ministers never gave such Consent 5. Even â—ll particular Pastors and Churches are free and may on just reason deny consent to such impositions § 13. There remains nothing then that with any shew of strength can be pretended as continuing our obligation to Ceremonies from Authority but that of the Civil Power that commanded them But to that I say 1. So much as was lawfull we confess that we were bound to use while we had the command of the Civil power But nothing unlawfull could be made our duty by them 2. the Civil Power hath repealed those laws that bound us to these ceremonies The Parliament repealed them the late King consented at least for the ease of tender Consciences as he spoke that men should have liberty to forbear them And the present Rulers are against them whom we see even the ceremoniouâ— obey in other matters § 14. Let those then that would subjugate our Consciences to their ceremonies make good their foundation even the Authority by which they suppose us to be obliged or they do nothing If all their impositions were proved things indifferent and lawfull that 's nothing to prove that we must use them till they prove that lawfull authority commandeth them The Civil Powers do not command them And the Ecclesiasticks that command them prove not their authority over us In the matters of God we will yield to any man that bids us do that which God hath bidden us do already But if they will exercise their power by commanding us more then God commands us and that unnecessarily we must crave a sight of their commission § 15. And if men that have no Authority over us shall pretend Authority from God and go about to exercise it by Ceremonious impositions we have the more reason to scruple obeying them even in things indifferent lest we be guilty of establishing their usurpation and pretended office in the Church and so draw on more evils then we foresee or can remove CHAP. XI Prop. 11. The Commands of Lawfull Governors about Lawfull Ceremonies must be understood and obeyed with such exceptions as do secure the End and not to the subverting of it § 1. THE proof of this is obvious These humane Ceremonies are appointed but as means to a further end But that which would cross and overthrow the end doth cease to be a Means and cannot be used sub ratione medii § 2. Order and Decency are the pretended ends of the Imposed Ceremonies and the right worshiping of God and the good of mens
the accomplishment of the daies of purification untill that an offering should be offered for every one of them and this for almost seven dayes Acts 21.26 27. with the foregoing verses § 15. So 1 Cor. 9.19 20. For though I be free from all men yet have I made my self servant unto all that I might gain the more And unto the Iews I became as a Iew that I might gain the Iews to them that are under the Law as under the Law that I might gain them that are under the Law To them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law To the weak I became as weak that I might gain the weak I am made all things to all men that I might by all means save some and this I do for the Gospels sake c. Study this example § 16. Read also Rom. 14. and 15. Chapters how much condescension the Apostle requireth even among equals about meats and dayes And 1 Cor. 8.13 the Apostle would tie up himself from eating any flâ—sh while the world standeth rather then make a weak brother to offend Many other passages of Scripture require a condescension in things of this indifferent nature and shew that the Kingdom of God doth not consist in them § 17. And Matthew 12.1 2 to 9. you find that hunger justified the Disciples of Christ for plucking and rubbing the ears of Corn on the Sabbath dayes And hunger justified David and those that were with him for entring into the house of God and eating the Shew-bread which was not lawfull for him to eat nor for them which were with him but only for the Priests And the Priests in the Temple were blameless for prophaning the Sabbath day Now if things before accidentally evil may by this much Necessity become lawful and a duty then may the commands of Magistrates or Pastors and the Unity of the Church and the avoiding of contention and offence and other evils be also sufficient to warrant us in obeying even in inconvenient Circumstantials of the worship of God that otherwise could not be justified § 18. Reas. 12. Lastly consider how much God hath expressed himself in his word to be pleased in the Obedience of believers Not only in their Obedience to Christ immediately but also to him in his officers 1 Sam. 15.22 Behold to obey is better then Sacrifice c. Col. 3.20 22. Children obey your Parents in all things that is all lawfull things for this is well-pleasing to the Lord Servants Obey in all things your Masters according to the flesh c. And Obedience to Pastors is as much commanded 1 Thes. 5.12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and esteem them very highly c. Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account c. So Verse 7. 24. 1 Tim. 5.17 c. § 19. As the General Commission to a Parent or Master or Magistrate to Govern their inferiour relations doth authorize them to many particular acts belonging to their office that were never named in their commission so your general command to obey them obligeth you to obey them in the said particulars And so it is also betwixt the Pastors and the flock in matters belonging to the Office of a Pastor § 20. If a Child shall ask a Parent Where doth Gods word allow you to command me to Learn this Catechism or read this Divines writings or repeat this Sermon or write it c. doth not the question deserve to be answered with the rod The General Commission for parents to Govern their children is sufficient so if a Schoolmaster command his Schollers to come to such a place to School and to take their places in such an Order and to learn such books and do such exercises c. the General Commission that he hath to teach and Govern them will allow him to do all this Though it will not allow him to set his Schollers to any Artifice or Manual Operation alien-to his profession So if a Minister determine of the variable Circumstances of worship as what place the people shall come to and at what time to be Catechized examined instructed c. what Translation or Version of Psalms to use what Utensils to make use of about Gods service or such likâ— he is warranted for this by his General Commission And if he miss it in the manner by choosing inconvenient circumstances or by unnecessary determination of points that should rather be left undetermined to liberty though this be his own sin it will not excuse the people from obedience unless the error of his directions be so great as would frustrate the Ordinance it self or do more harm then our disobedience would do which in Circumstantials is rarely found § 21. And thus I have finished this discourse of Ceremonies a Subject that may seem unseasonable at such a time when we are disburdened of Ceremonies But the offence and vehement accusations of the Ceremonious hath made it seem necessary to me while they accuse Dissenters of schism and obstinacy and reproach them as Puritans and seem ready to act their second part in casting out those that be not of their mind if it were in their power when yet they call the Ceremonies but things indifferent and Preachers and Gods Ordinances are not Indifferent things to us FINITVR Iuly 9. 1658. Satisfaction to certain CALVMNIATORS I Am informed from London and several parts of the Land that some of my Books having lately been sold at excessive rates by the Booksellers it is somewhat commonly reported that it is caused by my excessive gain which say they is at least three or four hundred pounds a year I thank the Lord that doth not only employ me in his service but also vouchsafe me the honor and benefit of being evil-spoken of for doing him the best service that I can Mat. 5.11 12. 1 Pet. 4.13 14 15 16. Blessed Augustine was put to vindicate himself by an oath from the infamy of a covetous design which was raised by one godly woman upon a disorderly action oâ— other men and to that end he wrote his 225. Epistle I find no call to use his oath but yet I judge it my duty to imitate him in patience and in rescuing the slanderers from their sin that they abuse not their souls by uncharitable surmises nor their tongues by false reports To which end I give them this true information The two first Books I printed I left to the Booksellers Will for all the rest I agreed with them for the fifteenth Book to give to some few of my friends hearing that some others agreed for the tenth Sometime my fifteenth Book coming not to an hundred and sometime but to few more when of Practical